The Gita insists that the nature of the action does matter and that there is a positive sanction for continuance in works, not only that one quite negative and mechanical reason, the objectless compulsion of Nature. There is still, after the ego has been conquered, a B.G.5.29 divine Lord and enjoyer of the sacrifice, bhoktāraṁ yajñatapasām, and there is still an object in the sacrifice. The impersonal Brahman is not the very last word, not the utterly highest secret of our being; for impersonal and personal, finite and infinite turn out to be only two opposite, yet concomitant aspects of a divine Being unlimited by these distinctions who is both these things at once. God is an ever unmanifest Infinite ever self-impelled to manifest himself in the finite; he is the great impersonal Person of whom all personalities are partial appearances; he is the Divine who reveals himself in the human being, the Lord seated in the heart of man. Knowledge teaches us to see all beings in the one impersonal self, for so we are liberated from the separative ego-sense, and then through this delivering impersonality to see them in this God, ātmani atho mayi, “in the Self and then in Me.” Our ego, our limiting personalities stand in the way of our recognising the Divine who is in all and in whom all have their being; for, subject to personality, we see only such fragmentary aspects of Him as the finite appearances of things suffer us to seize. We have to arrive at him not through our lower personality, but through the high, infinite and impersonal part of our being, and that we find by becoming this self one in all in whose existence the whole world is comprised. This infinite containing, not excluding all finite appearances, this impersonal admitting, not rejecting all individualities and personalities, this immobile sustaining, pervading, containing, not standing apart from all the movement of Nature, is the clear mirror in which the Divine will reveal His being. Therefore it is to the Impersonal that we have first to attain; through the cosmic deities, through the aspects of the finite alone the perfect knowledge of God cannot be totally obtained. But neither is the silent immobility of the impersonal Self, conceived as shut into itself and divorced from all that it sustains, contains and pervades, the whole all-revealing all-satisfying truth of the Divine. To see that we have to look through its silence to the Purushottama, and he in his divine greatness possesses both the Akshara and the Kshara; he is seated in the immobility, but he manifests himself in the movement and in all the action of cosmic Nature; to him even after liberation the sacrifice of works in Nature continues to be offered.
The real goal of the Yoga is then a living and self-completing union with the divine Purushottama and is not merely a self-extinguishing immergence in the impersonal Being. To raise our whole existence to the Divine Being, to dwell in him (mayyeva nivasiṣyasi), B.G.12.8 to be at one with him, unify our consciousness with his, to make our fragmentary nature a reflection of his perfect nature, to be inspired in our thought and sense wholly by the divine knowledge, to be moved in will and action utterly and faultlessly by the divine will, to lose desire in his love and delight, is man’s perfection; it is that which the Gita describes as the highest secret. It is the true goal and the last sense of human living and the highest step in our progressive sacrifice of works. For he remains to the end the master of works and the soul of sacrifice.
The Lord of Sacrifice, Essays on Gita, CWSA, Sri Aurobindo.