What is Puruśa? Puruśa means “Pure Shete Yah Sah Puruśah” or “Purasi Shete Yah Sah Puruśah”. The Sanskrit word Pura means settlement or township (Nagara). Therefore the entity which lies covert in each and every microcosmic structure is called Puruśa. It means that this quiescent entity or Puruśa lies hidden in each and every microcosm but doesn’t perform any action.
In the definition “Purasi Shete Yah Sah Puruśah”, Purasi means “in front of” or “before.” As in the sentence Purasi Hitaḿ Karoti Ya Sah Purohitah which means Purohita is one who moves in front of you to promote your welfare. One special attribute of Puruśa is that He always moves ahead of the microcosms. Whatever may be the speed of the microcosms, Puruśa is faster and so He is always ahead of them.
“Puruśah Akarta”. The word Akartá has been used in connection with Parama Puruśa. Why Akartá? When in a solid body a force operates in that special state the force is termed as “energy”. Action, or something that involves a changing of place, is originated by energy. Action, either physical or mental, is effected only because of the vitality in your body. During the state of ill health you will find that you cannot think for a long duration. It is only because of the lack of vitality. Doership is the Operative Principle, not Puruśa’s. Therefore, “Puruśah Akartá”.
“Phalasákśiibhútah”. Now let us see what is Phalasákśiibhútah. Puruśa is acquainted with all that is done by an entity. Whatever the unit mind performs is known to unit consciousness at once i.e. whatever your mind does is known to you’re átmá at once. Today’s discourse however is about Parama Puruśa, not about Jiivátmá or Jiivapuruśa. External activity is the actual expression of whatever you think on your psychic plane. So, whatever your mind is acquainted with, is done by your mind and hence your Átmá comes to know it. To what extent does your Átmá maintain its witnessing capability? Unit consciousness is Karmaphala bhoktá, i.e. whatever action – vice or virtue, is performed by your mind has its impression on Jiivátmá and the impression of the actions on Jiivátmá is at once conveyed to, Paramátmá.
Whatever action the Cosmic Mind does, that is not really action because everything is internal. But whatever the unit mind performs is both internal as well as external. For instance, if a desire for stealing is aroused in one’s mind, that can be internal when you don’t translate the same into action i.e. mental stealing can have external expression or it may remain in the psychic plane itself. But whatever the Cosmic Mind does is all internal, totally within His mental arena, there is nothing external for Him – all is within Him. Whatever He does, He does within Himself i.e. without your knowledge. For example He steals away your mind, your Átmá. One fine morning you will find that you have lost your mind. Your mind does not exist as He has stolen it away and just like a lunatic you begin dancing. How He has managed to steal it away is a mystery to you. Therefore He does everything inside Himself – everything is within, nothing without. Suppose your boss arrives, your superior arrives – you will welcome him and say, “Please come, take your seat and have something to eat.” You flatter him to the extent you know, but you say inside yourself, “What a trouble has arrived. When will he go?” This is not known to your boss. Hence a couple of “I’s” are within you – one performs action in the external world and the other is within with which you alone are well acquainted but others are not.
Sádhaná, therefore, is to unify the two into one – the internal “I” and the external “I”. Two-ness in one single personality is a disease. The more the gap between these two “I’s”, the more you will undergo psychic torment. You must remember that in this second half of the 20th Century people are feeling much gap in between their internal “I” and external “I”. Because of the trouble in adjusting these two “I’s” there is an increase in mental illnesses. This is the greatest disease in the 20th century. As regards Parama Puruśa there is no double personality. Everything is internal. The entire world is internal for Him. That which is external world for you is internal for Him. Whatever you think or do in your mind is also internal for Him. He enters your internal world, your mind and you don’t know that He has entered i.e., He will steal away your mind and you will not know. A person too wants that Paramátmá should steal away his mind. Therefore I remember to have told you that one of His names is Mákhanacora (Butter thief). Generally one says to God to come to him but actually God is already with him – He is simply unable to see Him. A Sádhaka may think with his conscious mind that when God appears before him, he will surrender completely to Him. In the most interior corner of his mind, however he feels that when God appears before him, he will certainly surrender to Him, but he will also seek God’s help for relieving the asthma from which he has been suffering badly. God, who is in the most interior corner of his mind, even knows this. Then He will not hear anything.
He will steal away the Átman of a person and his mind will not know it, Therefore, He is named Mákhanacora. As the cream is the essence of milk so is the Átman of the body. He steals away the Átman, so He is Mákhanacora.
Why Puruśa is Akartá? Action results when in the physical body vital force operates. Energy will not work away from material structure. It will always work from within. For Jiiva there is action, and also for Prakrti. Prakrti gets the action done, but Parama Puruśa is actionless.
“Phalasákśiibhútah”. Whenever a person performs some action there is an accompanying reaction. Action means creation of reaction also. For instance, if you throw a stone in a haphazard way, that will certainly have a result. Where there is action there is reaction. Both action and reaction take place in His Cosmic Body (Bhúmá Shariira). He immediately knows about the action performed by a person and its reaction too. But Parama Puruśa is not the enjoyer of the reactions.
Dvá suparńá sayujá sakháyá samánaḿ vrkśaḿse parisasvajáte.
Tayoranyah pippalaḿ svádvattyanashnannanyo bhiicákashiiti.
Tayoranyah pippalaḿ svádvattyanashnannanyo bhiicákashiiti.
Two birds with beautiful plumage are seated on the same tree. One of them is tasting the sweet fruits of the tree, whereas the other is just looking on. The bird tasting the fruits is likened to jiivátman or unit consciousness. The bird which looks on without tasting the fruits, but which watches the other bird eating the fruits, is likened to Paramátman, the Supreme Consciousness. The tree, i.e., the body of a human being, has both jiivatman, which is karmopahata or that which receives the impression of all that the person does, and it also has Paramátma, who is the witnessing entity of jiivátman. Through Prakrti, the inherent energy of Puruśa, a human being performs actions and reaps their consequences. This “natural” set up has been arranged by Parama Puruśa. He makes the arrangements for actions and reactions to occur, therefore He is Phalasákśiibhúta.
They say that wherever there is action there is equal and opposite reaction. But there is one thing to be borne in mind here. Where there is action, the equal and opposite reaction takes place only when personal, temporal and spatial factors remain unchanged. But you know that personal, temporal and spatial factors do not remain unchanged. Just in the next moment time-factor is changed. If it is an inanimate object there is entitative change therein. If there is an animate object, the person remains unchanged but the mentality changes. Therefore, we do not find the exactly equal and opposite reaction of the action done. Generally the reaction is enhanced and is not lessened because the gap in inter-ectoplasmic stuff is increased for the reaction of an action done. For instance, you took a loan of rupees 1,000/-. When you return the amount you will have to pay the interest also. You will pay back Rs. 1020/- or 1030/-. Like-wise, if you have committed some sin you will be punished a little more than the reaction of the sin committed. Had the time, space and person remain unchanged the reaction would also have been the same. So get it in mind, while doing some thing immoral be prepared to pay the interest too. It is better not to take a loan, then alone you will not have to pay the interest.
“Bhavakendra.” This external world, this expressed world, which you see is full of action, full of rhythms. This actional world is both extroversial and introversial for you. There is a world inside your mind. That is your internal world, and the world which you see without is the extroversial world. Hence this internal world for you is ideational and the external world, actional. But for Parama Puruśa there is nothing like the extroversial world, all is introversial, and hence for Him this world is ideational or His thought projection, i.e., this world is Samkalpita for Him. Suppose you imagine Jodhpur in your mind. This is ideational. But when you see outside, you find that it is Jaipur, not Jodhpur. Then you realize that Jodhpur of your mind is ideational and Jaipur is actual. The same thing occurs in dream. While you dream you think it to be a fact because the external world does not exist there. For Parama Puruśa there is nothing like the extroversial world; just as for you when the internal world, which you take to be true in dream, is actually not there. For Him, the world exists in His ideation i.e., nothing is extroversial, rather all is introversial. And His imagination is called Samkalpa. Hence this world is a Samkalpita world for Him. There is a difference between Kalpatia and Samkalpana. Whatever you do in Kalpana is transitory and the Java concerned is only its enjoyer and none else.
God is a master magician who, by His magic spell, has created all and has hidden Himself inside His creation. If at all you want to know the creation, the trick of the magician that can only be done when you join Him and His party.
This world is ideational for Him and this ideational cosmos has Him in its centre. He is in the centre of this ideational cosmos. He has to control it. Have you ever seen a fisherman spreading his fishing net in a river or a tank? The fisherman does so and he has to manage the net also. Likewise, He has made the ideational world which He alone has to manage and control. He controls the idea, therefore, in common parlance, He is taken as inactive. If, however, people steal, rob and are corrupt, will Paramátmá say that He is Akartá and hence He has got nothing to do with them? No, He controls them indirectly through the Guńas. Actually He controls the Guńas which do the actions. Really it is Paramá-Prakrti that operates. For instance, the commander orders the soldiers to catch so and so. Who catches? It is the soldiers, the power of the soldiers. People see that the soldier has caught the offender, but the soldier does so only with the direction of his commander. Hence Parama Puruśa is just like the commander and Parama Prakrti just like the soldier. This control over Bliáva Kendra is Samkalpita Niyantrańa, and He who controls it is named Krśńa. Therefore, there is another name of Parama Puruśa i.e. Krśńa. Krsna means the attractor of this ideational world. This ideational world is made of ectoplasmic stuff or by ectoplasmic structure. For Parama Puruśa, the quinquelemental world is just the crudified form of His ectoplasm. His mental stuff is subtler than jiivas, and therefore contains speed (Gati), light (Dyuti) and rhythm (Chanda), and controls them. The mental stuff of Parama Puruśa with which the world has been created is something blissful (Svarasa). This very object is named Paramarasa. The unit mind does all with its mental stuff. Sometimes it creates money in the mind and seeing the mental bank balance it feels happy. Sometimes it makes itself a Prime Minister and feels happy, and sometimes it feels enemies are mentally beaten and it is overjoyed. All these are done only with an aim to satisfy its mental hunger, to quench its mental thirst. Ultimately we see that an individual’s mental stuff is transformed into worldly objects. For the unit mind, whatever it makes within itself is Vaesayika. It is all directed for personal pleasure, for material pleasure. The flow of the ectoplasmic stuff of the jiiva is called Viśayarasa and the flow of Cosmic Mind is Paramarasa. When, even for once, the unit mind happens to come in contact with Paramarasa, the material pleasure ( viśayrasa) seems dry and insipid. Just as one eating vegetables without salt, feels they are tasteless. But material objects are needed to maintain the physical existence. The wise make the flow of Viśayarasa parallel to the flow of Paramarasa. They convert the waves of viśayarasa into the waves of Paramarasa. This alone is a safe way.
Krśńa is the nucleus of the Paramarasa of Bháva Samudra and the unit minds are like boats in that MaháSamudra. As per the rise and fall of Paramarasa of Parama Puruśa, the unit minds are to rise and fall i.e. as boats rise and fall with the waves of the ocean. The unit mind intentionally or unintentionally has to dance according to the rhythms and waves created by Parama Puruśa. This they are bound to do, there is no escape. Even if someone says that he will not dance because he is ashamed of dancing, really he dances, anyway; he simply does not know it. Everybody dances in the Paramarasa-Samudra. The Viśayarasatmaka Jiiva has to dance. There is no way out, they are made to dance. This very thing is the Rasa Liilá of Krśńa. There is difference between Liilá and Kriidá. Kriidá is causal. Everything in this world of relativity is causal. But Parama Puruśa is beyond the scope of relativity. Why is He making the world dance? Why has He made Paramarasa-Samudra? The answer to this cannot be known in the world of causality. Why Paramátmá has done something has no answer because He is beyond the scope of causality. Hence that which is non-causal, that which is beyond the scope of causality is Liilá. Whatever Paramátmá does is Liilá, but what Jiiva does is Kriidá. The wise will do Kriidá in such a way as to adjust their waves with the waves of Liilá. They will not try to know why Liilámaya has done an action. They will simply try to know Liilámaya Himself. If you cannot know the cause of a trifling thing like dancing, how can you know the cause of the action of Liilámaya? Jiiva has a very small brain and a very small cranium. It is not possible for it to know the action of Liilámaya. Suppose someone is an MA in 20 subjects. If he or she is asked suddenly to appear in the MA examination, he will not pass – he will have to read again, then he will have to appear. This proves that the Jiiva fails even to succeed in its own Kriidá. So how can it understand the cause of the Liilá of Liilámaya? It cannot. The best approach is to love Him, is to join His party. If there is true love the Master Magician will certainly make you understand everything because the more the members of His party know, the more convenient it is for Him. Hence He is “Bhavakendrasthitah.”
There is a particular tune, a particular rhythm, a particular rága, a particular rágini, particular laya and a particular tála in the Paramarasa-samudra as per the vibration projected in the nucleus of the Paramarasa. One who gets one acquainted with these does not like visayarasa, and naturally leaving the Visayarasa, one goes into Paramarasa. Then the attachment with the rága and rágini of Visayarasa is lessened and one becomes like a lunatic. People say correctly that Rádha, hearing the melodious tune of the flute of Krśńa, started behaving abnormally. This was due to the bifurcation of the waves of Visayarasa and then sudden adjustment with the waves of Parmarasa. When a rural boy comes to the town and sees cinemas, then he does not like to see Rámaliilá. He says “Rámaliilá is outdated. Cinema is far better.” Is it not so? Likewise, when one comes in contact with the waves of Paramarasa, the charm of Visayarasa fades away.
Wherever there is wave, there is sound – there is the sound of the ocean, of the river. The sound of Paramarasa is Krśńa’s Muralidhvani. The sound of the Visayarasa is “Money, more money, more corn, more vegetables, more bank balance.” Don’t you hear this? The sound of first class first, the sound for extension after retirement are the sounds of Visayarasa. The sound for the wedding of the daughter with no expenses is essentially the sound of Visayarasa. The sound of Paramarasa is the muralidhvani of Krśńa. Hearing this, one does not appreciate the sound of Visayarasa. Parama Puruśa is Puruśottama – He is seated in the nucleus of Paramarasa.
Parama Puruśa is “Guńayantrakashca”. When Guńa acts in material body that is known as energy. Energy is controlled by Prakrti but Prakrti, being the innate principle of Parama Puruśa, is controlled and guided by Him. The actions are controlled by Prakrti, but Prakrti is controlled by Parama Puruśa. Hence Parama Puruśa should alone be the be-all and end-all of humans. One must bear it in mind always that the Visayarasa of the units is encircled by Paramarasa from all the ten directions. You are never away from Parama Puruśa. He is always with you and in no condition you are alone. Since your activity is within Paramarasa, whatever you think, whatever you do with your organs is all made known to Paramarasa samudra. Since Paramarasa samudra knows it, it becomes the duty of Parama Puruśa as the witnessing entity to take you to task as long as you are not mended. I told you, Parama Puruśa is the creator and operator. His is not a vow to punish you, but to mend you i.e. whatever He thinks proper for you He will do, and it is proper for you to let Him do His will. Parama Puruśa will take care of those who take His shelter. He will not help those who think that they can take care of themselves, however, as He lets them do the things on their own. Therefore, it is told that for Bhaktas, Bhagaván has special responsibility. It is the duty of Parama Puruśa to save the prestige of the Bhakta, and the duty of the Bhakta is to leave everything on Him. Whatever energy is working in Paramarasa or visavarasa is under Him. Therefore, when once you develop your love for Him you are not weak, not helpless and not alone. The victory is with you. Remember Him and march ahead – victory will be yours. You have not to be afraid of the worldly forces. Those who enjoy the highest force of Parama Puruśa are sure to succeed. Victory will surely be theirs.
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