Om adimadhyantarahitaya namaha, Salutations to the Sun who has no beginning, middle or end.
ādi—in the beginning Bg 5.22, SB 7.9.30
ādi—all these Adi 10.61, madhya 2.63
ādi—the first SB 2.7.1
ādi—all together SB 4.24.23
ādi—in the beginning of the millennium SB 7.10.42
ādi—a beginning SB 8.1.12
ādi—the beginning SB 8.12.5
ādi—first Adi 3.48
ādi—heading Adi 8.8
ādi—originally Adi 10.64
ādi—other subject matters madhya 2.1
ādi—primarily madhya 3.188
ādi—beginning madhya 7.153
madhya—without an intermediate stage SB 2.10.34
madhya—in the midst of SB 4.30.7
madhya—middle Adi 13.14
madhya—the middle madhya 1.18
madhya—in the middle madhya 8.194
anta—the limit. Adi 13.45, madhya 21.10, Antya 18.13, Antya 18.15, Antya 18.21, Antya 20.70
anta—at the end SB 1.18.4, SB 3.32.20, SB 8.8.33
anta—end Adi 2.103, Adi 4.231, madhya 1.42
anta—the end. madhya 16.289, madhya 20.222, madhya 21.12
anta—limit Adi 11.56, madhya 21.14
anta—end. Adi 17.331, madhya 14.25
anta—an end madhya 4.168, madhya 23.62
anta—limit. madhya 18.223, madhya 20.370
anta—dissolution SB 3.5.22
anta—of dissolution SB 3.32.7
anta—destruction SB 4.1.16
anta—limitation. Adi 4.255
anta—the end madhya 2.25
anta—and end madhya 7.153
anta—limits. madhya 24.353
antā—at the end Adi 15.4
Bhaktha: Then sitting aside this discussion of Mithya, tell me something, Swami, about that Sathya, that Purusha, whoever He is.
Swami: The Purusha has neither birth nor death, he undergoes no change. He is Chithswarupa, Jnanaswarupa. Dharma or codes of social conduct are not of His nature; so, he is not Dharmaswarupa. The Jnana which is his nature, does not change, is not corrected or supplemented from time to time; it is eternal wisdom. Light is its nature and so its does not admit of a dot of darkness. The sun does not have effulgence added to it from the world it illumines; it will emit splendour whether there are worlds or not.
The Purusha is self-luminous. He is always the object of knowledge; he
cognises all Vrittis or mutations of the Chittha or consciousness; he
is modification-less, Aparinaami, unevolved. The Chittha is Parinaami,
it changes and evolves. The Purusha is sentience itself; he is not affected
by apprehension or non-apprehension. No Vyapara or activity can affect
Him. Even when unmanifested, effulgence is his nature.
The seed in the soil grows into a tree, the tree is the manifested form
of the seed. This change from seed to tree and tree to seed shows that
the Sakthi in the seed has Vyapara. This is Parinaama. But the Purusha
is unchanging, unaffected. He is the see-er. He is completely apart from
Prakriti. No deed can diminish His glory, nor exhaust His personality.
Bhaktha: Then which is Prakriti? Who is Purusha?
Swami: The principle behind the seen is Prakriti; the principle behind
the see-er is Purusha. Amoolam, moolam, it is said; the root cause has
no root! Causeless both Prakriti and Purusha have no beginning.
Bhaktha: Then this Samsara too should be beginningless, isn’t it Swami?
It resulted from the union of the two.
Swami: That union is the result of delusion; prompted by delusion, it
produces delusion again. That is the law of the seed and the tree.
Bhaktha: Union means what, Swami? What is the condition?
Swami: The reflection of the Purusha in the Gunas, which evolve from Prakriti,
that is union. Listen, just an example. The sun is not water, neither
is water, sun. Still, by their juxtaposition, reflection is produced.
The image has the characteristic neither of the sun nor of water nor can
it be said that it is devoid of these. When the water is agitated, the
image too gets agitated. The image also shines a little. Again, the magnet
is distinct from the iron, but when the two are brought near, the magnet
affects the iron and makes it similar to itself. This is the relationship
called Samyoga, or union.
Bhaktha: Of these, which is the real Purusha and which is the active
Purusha, tell me.
Swami: Did I not speak of the sun and the image? The image-Purusha is
the doer, the enjoyer, the experiencer. The original, the Bimba is unaffected.
He is the non-doer, the non-experiencer. The image-Purusha is known therefore,
as the Vyavaharikapurusha or the Grihitha, the acceptor. The Bimba is
the true, the eternal, the real, the Atmaswarupa. The Grihitha is the
knower and by that act of knowing, he has undergone modification.
Bhaktha: Right, Swami. Wonderful. How many books one should have conned
in order to know all this! And, even then, to grasp the meaning is so
hard. I have now known the Purusha is not in the world, that all this
is merely a drama, Paramathma being the one Purusha. To attain Him, everything
in Prakriti is striving; this is probably what is spoken of as Siva-Sakthi.
Swami: You are right. It is also referred to as Jiva-Brahma union. Every
one must strive for this union. The Jiva cannot exist alone; Moksha-Sadhana
has to be done, willy-nilly, by every living thing. Without it, there
can be no peace.
Bhaktha: What does Moksha mean exactly, Swami? And what is Mukthi?
Swami: Both mean the same. That which is burdened with the Manas is the
Jivi; when the Manas and the Nama and Rupa which it spins from out of
its substance, are destroyed, then the Jivi attains Moksha. Then it becomes
one with Brahmam; that is Moksha. When the Ganga or the Godavari reach
the sea, their separate names, forms, tastes and limits all disappear
and they acquire the name, form, taste and limit of the sea itself.
Until the Jivas attain the end of the mind, they bear the Nama, Rupa
and the Ruchi of delusion, myness and I-ness; when the Jivi nears the
sea, these characteristics begin to disappear slowly; when the Gunas as
well as the mutations of the mind are destroyed, then one can say that
union has been accomplished with Brahmam. How can the Ganga which has
merged with the ocean be sweet? If it is said that one has merged in Brahmam,
he should not have the three Gunas, nor any taste of Manas. Such full
union is known as Sayujyamukthi.
Bhaktha: O, how grand, Swami. Bless every one to attain that union; then
the world will really be happy.
Swami: What? For Me to bless so would be to go against the freedom you
are endowed with. Take up the Sadhana prescribed for winning that blessing;
gain the blessing by effort, that is the way. It is not something that
is given away. You do not pray to the sun to make the rays fall on you,
do you? Shining is His nature; He is doing it always. Remove the obstacles
between you and the sun and the rays are on you. So too, keeping the obstacles
of delusion, myness and I-ness between you and the rays of grace, what
is the use of complaining that they do not fall on you? What can the rays
Bhaktha: That is as good as saying that we must remove all traces of
I-ness and myness from our minds.
Swami: Why do you say, “As good as saying?” I am saying it emphatically,
over and over again. If you seek the rays of grace, try and remove the
obstacles. Remember, even if you do not strive for it now, you will feel
the urge some time later; you cannot escape that urge. It has to happen
some day, this shuffling off the coils of delusion. Why postpone the day
of joy, the day of liberation? Strive for this from this very day, nay,
this very minute. You may leave now, my boy. But come again. I must tell
you one more thing. Do not go to extremes; be steady; be patient.
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