While rendering Purusha Suktam; the part of mantra
(Tatha lokagum akalpayan........nanyah pantha ayanaya vidyate) ( meaning: after creating all worlds, forms and giving appropriate names to the forms, the Purusha was addressed by those names of the forms. Dhaatha(Brahma) , in the beginning, first understood the Purusha and taught Indra, who also understood the Purusha very well and spread the understanding to all four quarters of the world. One understanding Him only, will become immortal here itself. There is no other way to immortality (salvation)]; it occured that it is true for mortals like us also, depreived of any proper scriptural instructions, practices and study.
Again in Mantra Pushpam, " tvam yajnastvam.....bhurbhuvassuvaroam"
{meaning : yajna, vashatkara, indra, rudra, vishnu, brahma, prajapathi, water, fire,bliss, immortality, bhuh,bhuvaha, suvaha (all three worlds), Oam are all the Purusha}. This is an example citing few entities. In fact, every thing is Purusha.
Namakam in Shata Rudreeyam cites 300 names and forms of Rudra. Lalitha Trishathi also has 300 names for Lalitha. Samayaachaara and Saivait philosophies say that the male and female aspects have equal footing in all respects, implying, it is in fact one principle only.
Except for Him, nothing else is there. All the entities are held by Him like a thread (unseen) holding the gems (Matthaha parataram naanyat kimchid asthi Dhananjaya, mayi sarvam idam protham suutre mani gana iva) {B.G. ch7/sl.7). This is monoism (advaitha) taught by Vedas, Upanishads, Puranaas and Rshis.
We are all in dualism (Divine and devotee are different). It is felt dwaitha ( dualism), vishistha advaitha (special case of monism) and monoism (advaitha) are different schools of thought/ philosophy. Never it is felt, that they are different stages of spiritual evolution. It may be that these evolutions take place in same birth or in different births. Accordingly, the perceptions vary. Bhagavadgeetha narrates it clearly. Let us see, how it is.
Ajo api san, avyayatma, bhuthanaam iswaro api san, prakritim swam adhisthaya sambhavami atma mayaya(ch: 4, sl:7); Mamyvamso jeevaloke jeeva bhutah sanatanaha,...(ch:15, sl:7)--though unborn, conservative and lord of all beings,presiding over my nature, I am being born again and again..... Beings in these wolrds are my reflections right from the begining of creation. Again from Purusha sukta --" Prajapathischarathi garbhe antaha, ajayamano bahutha vijayate, tasya dheerah parijaananthi yonim......"--the creator moves in the womb, though birthless, appears as different beings, men of wisdom know Him as the source of creation.....
Bhumir aapo analo vayuhu kham mano budddhirevacha, ahamkara eteeyam me bhinna prakritir asthatha (ch:7, sl:4)---the five elements---earth, water, fire, air and space; mind, intellect and ego are nature different from me. ( the five elements form gross body and the rest of three form subtle body of beings; the individual soul is different from them). Yaavat sanjayate kimchit sattvam sthavaram jamgamam| kshetra kshetrajna samyogaat tadviddhi Bharatharshabha (ch: 13, sl:26)||; Idam sareeram kaunteya kshetramityabhideeyate| Etad yo vetthi tam prahuhu ksetrajna iti tadvidaha (ch:13, sl:1); skhetrajnam cha api mam viddhi sarva sketreshu Bharatha (ch:13, sl:2). With the union of Purusha and Prakriti, all the worlds and beings have formed. The body is called kshetra. The knower of the body is called, as kshetrajna by men of wisdom. Kshetrajna in all bodies is same, called Purushotthama. Prakritim Purusham cha eva viddhyanaadi ubhaavapi| vikaaraanscha, gunaanschaiva viddhi prakriti sambhavaan || (ch:13, sl:19). Prakrithi ( the gross and subtle bodies), Purusha(the being--jeevaatma) are both eternally there. Vikaaraan ( changes) and gunaas( sattva, rajas and tamo) are due to Prakrithi. Prakriti eva cha karmaani kriyamaanaani sarvasaha| yaha pasyathi thathaatmaanam akartaaram sa pasyathi||(ch:13, sl:19). One knowing that prakrithi only is all acting, realises he/she is not the doer.(ch:13, sl:31). Anaaditvaat nirgunatvaat Parmaatma ayam avyayaha| Sareerastho api na karoti na lipyate ||(ch:13, sl:31).Though having body, the Purusha (being) is eternal. Eternity and lack of attributes, confer him the status of non-doer and unattached. Yatha sarvagatham souskhmaat aakaasam na upalipyate| sarvasth avasthito dehe thathaa aatma na upalipyate|| (ch:13, sl:32). Space is every where subtly untouched. Similarly, the being in all bodies is untouched. Kaama yesha krodha yesha rajo guna samudbhavaha| Mahaashano mahaa paapmaa vidhyenam iha vairinam || (Ch:3, sl:37); Dhuumenaa vriyate vanhihi, yathaa aadarso malenacha| yathaa ulbena aavritho garbaha, thathaa tena idam aavritam (ch:3, sl:38); Aavritam jnaanam ethena jnaanino nitya vairinaa ....(ch: 3, sl:39)......yetair vimohayatyeshaha jnaanam aavritya dehinaam (ch:3, sl:40). Desire and anger are due to rajo guna. Know them to be consumers and sinful. Know them to be enemies in this world. Just like smoke envelops fire, dirt makes mirror opaque and embriyo is covered by uterus, desire and anger cover jnaana in beings and hence they are deluded. Naiva kinchit karomiti ukto manyetha tatvavit........(ch:5, sl:8). Jnaanis know that they are not the doers. Shraddhaavaan labhate jnaanam, tatparaha samyetendriyaha| jnaanam labhdwa paraam shaantim achirena adhi gachchathi (ch: 4 , sl:39). The devoted gets knowledge which confers peace immediately.
Na kartrutvam na karmaani lokasya srujathi prabhuhu| Na karma phala samyogam svabhavasthu pravartate|| Naadhatthe kasyachit paapam na chaiva sukruthim vibhuhu| ajnanenavrutham jnaanam tena muhyanthi janthavaha|| Jnaanenathu thadajnaanam yeshaam naasitha maatmanaha| teshaamaadityavat jnaanam prakashayate tatparam|| (ch: 5, sl: 14,15,16). The lord does not create ownwership, duties and confer their results. Beings act as per their nature. Lord does not receive sins and virtues of any body. For one endowed with jnaana after loss of ajnana, jnaana shines like the Sun.
Manushyaanaam sahashreshu kaschid yathathi siddhaye| Yathathaamapi siddhaanaam kaschit maam vetthi tatvathaha||(ch:7, sl:3) ; Bahuunaam janmanaamanthe jnaanavaan maam prapadyathe| Vaasudeveha sarvamithi sa mahaatma sudurlabhaha (ch:5,sl:19). Among thousands of men, some one tries for achievement of the lord. among such seekers, some one may know me by my nature. After lot of janmaas, jnaanavaan seeks my protection. Such an one knowing all this is lord, is very difficult to come across.
Uddhareth aatmaanaa aatmaanam na aatmaanam avasaadayeth| Aatmaivahyaatmano bandhuhu aatmaivaripuraatmanaha (ch:6, sl:5). One has to make effort to lift himself and should not get lost. If he suceeds aatma itself is relation or it is enemy. Uktaahaara viharasya uktha chestashya karmashu| uktha swapnaavabodhasya yogo bhavathi duhkhahaa. (ch:6, sl:17). By adopting proper food, sleep and actions, one attains, suffering releiving yoga. Paartha naiveha naamuthra vinaashaha thasya na vidyathe| Nahi kalyaanakrit kaschit durgathim thatha gacchathi|| Praapya punyakruthaan lokaan ushithvaa saashvathi samaha| sucheenaam sreemathaam gehe yogabrhastho abhijaayathe|| Athavaa yoginaameva kule bhavathi dheemathaam| Yethaddhi durlabhavataram loke janma yat eedrusham || Thathra tham buddhi samyogam labhathe pourvadhaihikam | Yathathe cha bhuuyaha samsiddhow kurunandana. (ch: 6, sl: 40,41,42,43). Neither here nor in other worlds there is no loss for one on the yoga path. For anything good done, there is no loss or destruction. After getting better worlds after death, he stays in higher worlds for long and he comes back to be born in decent rich people's family or in wise yogi's family. Such a birth is impossible in this world. There then again gets the previous mindset. He again tries for salavation . Prayatnaat yathamaanasthu yogi samsuddha kilbhishaha| Anekajanma samsiddhaha thatho yaathi paraamgathim (ch:6, sl: 45). The yogi purified in his life, after so many births, goes to the highest state.
Shri Ramana Maharshi suggests self enquiry--- who am i? Every body gets thoughts, even in meditation. Enquire, who is getting the thought ? Pat comes the reply, i. Enquire who am i and follow where from the i is coming. The virtual i (ego), merges with the real I (the self). We do not know our previous births and actions or the results of actions. May be, we may qualify now. If we qualify, we get the self (salvation) very fast. Or it may take some more time. Try. Do not waste your time.
BEST Of LUCK.
HARI OAM TATSAT
OM SAANTHIHI, SAANTHIHI SHAANTHIHI
Knowledge is not the property of any body. It is the legacy of unselfish Rshis, left behind for the welfare of future generations. One gets it, with previous births good deeds of himself and his ancestors.
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[ Note: BG=Bhagavadgeetha; ch = chapter; sl = sloka P.S.= Purusha Sukta]
