they are related to the will of a Supreme Person. A mere knowledge of truth is imperfect because impersonal. But enjoyment is personal and the God of my enjoyment moves; he is active; he is giving himself. In this act of giving the infinite has taken the aspect of the finite, and therefore become real, so that I can have my joy in him.
In our crucible of reason the world of appearance vanishes and we call it illusion. This is the negative view. But our enjoyment is positive. A flower is nothing when we analyse it, but it is positively a flower when we enjoy it. This joy is real because it is personal. And perfect truth is only perfectly known by our personality.
And therefore Upanishat has said: "Mind comes back baffled and words also. But he who realizes the joy of Brahma fears nothing."
The following is the translation of another verse in which Ishopanishat deals with the passive and the active aspects of the infinite:
"He who is without a stain, without a body, and therefore without bodily injury or bodily organs of strength, without mixture and without any touch of evil, enters into everywhere. He who is the poet, the ruler of mind, the all-
