That Ultimate which you want to know, where is that? Far out, beyond the farthest imaginable edge of the world you know?
Or is it as intimate as your breath? Far, or near? Out there or within?Does it move when you move and lie still when you go to sleep? Does it go on breathing when everything sleeps, like the way you do when you lie down and fall asleep not aware of breath?
It is within every being you can imagine in the world, and yet not confined to what lives in the body. It is both, stillness and movement. Extremely subtle, you cannot see it even though it is never apart from you, so far and so near.
It takes on infinite forms , as infinite as the life there is. Appears to be divided though in essence the same. In the cosmic dawn of creation it manifests as universe, through the cosmic day it sustains the universe and in the cosmic night it devours what is created.
It is the light in the fire, the life of the moon,the eye with which the sun does see. It opens the gates to clusters of stars, the mind behind the mind we know, the breath which makes us breathe. It is the lamp that lights a lamp, not one but many.
I opened the mystery of the field of knowledge, the one who tills the field with knowledge, the object which the seeker seeks,and at the end of the spectrum of striving is the knowledge of that which you seek.With this in his heart my follower comes to me and merges with me.
What I referred to as Prakruti ( Nature ) so far is the same as what I metaphorically called The Kshetra (The Field ) and the Kshetrajnya (The Knower) in my recent discourse is the same as what i referred to as Purusha ( The Man ) so far. Purusha is the Primeval Man.
Know both Prakruti (Nature ) and Purusha (The Primeval man) to be without a beginning..
All that which acts and all that which is with attributes is born out of Prakruti. They are essentially co-existent at all times.
Prakruti is 'Becoming' and Purusha is 'Being'. They are together but Prakruti alone is knowable to us.
Prakruti is the locus of the impetus, the energy behind the result, and the agency for the happening. Prakruti resides in the Cause behind phenomena. Purusha resides as the reason for the experience.
Self-awareness (ego) and thought/intellect (Buddhi), along with desire or motivation are the gifts of Prakruti. Intellect and desire are motivated to act in favor of achieving a specific result. Prakruti provides the energy for that.
Purusha by himself is inert. Prakruti with her energy and the power to motivate action, is the base of life. Purusha, basically inactive, is drawn by Prakruti in her complex game and thus Purusha becomes the one who experinces. Though Prakruti is the cause of the agitation and the mixing of the three Gunas (Sattva, Rajas and Tamas) the result produced by this action is not experienced by Prakruti. It is experienced by the Purusha who has the necessary consciousness in him. Prakruti attracts, binds and captivates Purusha.
There are some who meditate upon the mind and know the Atman as residing in the mind. There are some who perform the karma in a spirit of detachment and understand Atman as detached from Karma. There are those who renounce life of action and relationships and live without getting in contact with the causes of provocation. There are those who are not capable of following these paths on their own. They rely on knowledge imparted to them by the sages and act accordingly. All of them cross the ocean of life peacefully and go beyond death.
Whatever gets created in the form of the life of the animate and the inanimate world is the result of this contact between the Kshetra (Prakruti) and Kshetrajnya (Purusha). (It is like the copulation of man and woman)
The Purusha is induced to expand because the Prakruti is forever engaged in expansion. To sustain her expanded universe, Purusha must enter into the process of Becoming.
Prakruti gives rise to existence which appears to be distinct from Purusha. Prakruti is a dance; Purusha is stillness. We can see the dance; we cannot feel the stillness.
Or is it as intimate as your breath? Far, or near? Out there or within?Does it move when you move and lie still when you go to sleep? Does it go on breathing when everything sleeps, like the way you do when you lie down and fall asleep not aware of breath?
It is within every being you can imagine in the world, and yet not confined to what lives in the body. It is both, stillness and movement. Extremely subtle, you cannot see it even though it is never apart from you, so far and so near.
It takes on infinite forms , as infinite as the life there is. Appears to be divided though in essence the same. In the cosmic dawn of creation it manifests as universe, through the cosmic day it sustains the universe and in the cosmic night it devours what is created.
It is the light in the fire, the life of the moon,the eye with which the sun does see. It opens the gates to clusters of stars, the mind behind the mind we know, the breath which makes us breathe. It is the lamp that lights a lamp, not one but many.
I opened the mystery of the field of knowledge, the one who tills the field with knowledge, the object which the seeker seeks,and at the end of the spectrum of striving is the knowledge of that which you seek.With this in his heart my follower comes to me and merges with me.
What I referred to as Prakruti ( Nature ) so far is the same as what I metaphorically called The Kshetra (The Field ) and the Kshetrajnya (The Knower) in my recent discourse is the same as what i referred to as Purusha ( The Man ) so far. Purusha is the Primeval Man.
Know both Prakruti (Nature ) and Purusha (The Primeval man) to be without a beginning..
All that which acts and all that which is with attributes is born out of Prakruti. They are essentially co-existent at all times.
Prakruti is 'Becoming' and Purusha is 'Being'. They are together but Prakruti alone is knowable to us.
Prakruti is the locus of the impetus, the energy behind the result, and the agency for the happening. Prakruti resides in the Cause behind phenomena. Purusha resides as the reason for the experience.
Self-awareness (ego) and thought/intellect (Buddhi), along with desire or motivation are the gifts of Prakruti. Intellect and desire are motivated to act in favor of achieving a specific result. Prakruti provides the energy for that.
Purusha by himself is inert. Prakruti with her energy and the power to motivate action, is the base of life. Purusha, basically inactive, is drawn by Prakruti in her complex game and thus Purusha becomes the one who experinces. Though Prakruti is the cause of the agitation and the mixing of the three Gunas (Sattva, Rajas and Tamas) the result produced by this action is not experienced by Prakruti. It is experienced by the Purusha who has the necessary consciousness in him. Prakruti attracts, binds and captivates Purusha.
There are some who meditate upon the mind and know the Atman as residing in the mind. There are some who perform the karma in a spirit of detachment and understand Atman as detached from Karma. There are those who renounce life of action and relationships and live without getting in contact with the causes of provocation. There are those who are not capable of following these paths on their own. They rely on knowledge imparted to them by the sages and act accordingly. All of them cross the ocean of life peacefully and go beyond death.
Whatever gets created in the form of the life of the animate and the inanimate world is the result of this contact between the Kshetra (Prakruti) and Kshetrajnya (Purusha). (It is like the copulation of man and woman)
The Purusha is induced to expand because the Prakruti is forever engaged in expansion. To sustain her expanded universe, Purusha must enter into the process of Becoming.
Prakruti gives rise to existence which appears to be distinct from Purusha. Prakruti is a dance; Purusha is stillness. We can see the dance; we cannot feel the stillness.
No comments:
Post a Comment