Q. Three doesn't have mrityu (मृत्यु) or damage - naasha (नाश); 1. Purusha (पुरुष), 2. Prakruti (प्रकृति), 3. Gnana (ज्ञान); and when the Purusha and Prakruti combines, it forms Gnana. Is it correct?
A. No
Q. Why?
A. You have to understand what Purusha means. Can you say what Purusha means?
Q. Not exactly.
A. Well, if you look into Purusha Suktam, it clearly explains what Purusha means. ....purusha evedagam sarvam, yat bhootam yaccha bhavyam... Purusha is the One which is everything. It is the one which is present in everything (this is only the implied meaning, not the exact meaning).
Q. So, do you mean to say Purusha is also present in the Prakruti?
A. Yes, there is no presence of Prakruti without Purusha. Purusha and Prakruti are different sides of the same coin. Prakruti cannot exists without Purusha. While Purusha is avyakta swarupa (अव्यक्त स्वरूप); Prakruti is vyakta swarupa (व्यक्त स्वरूप). As long as one sees them as different, then it is dvaita and that is duality, then one is said to be in maya (माया). The moment one does not see any difference between them then it is advaita (non-duality), then one is said to have gnana. So your 2nd part of the question of Purusha combining with Prakruti and that being called as Gnana needs to be slightly modified. Because there are no two, so you cannot combine. Only Purusha is present, there is no Prakruti. Prakruti is only an expression of thought of Purusha.
Now coming to the first part of the question. When there are no two, three does not exist. When there is no more than one, there is no mrityu or damage. There is only change that exists or transformation from one thought process to another thought process which is expressed in the form of Prakruti.
The moment one enters into the state of non-duality or advaita, that state is called as gnana. So gnana is only a state. We cannot consider it as a proper noun and say that it doesn't have mrityu or damage. It is only a state of awareness of non-duality. So if only the first part of the question is considered, then it is right. Since three does not exist (because two itself does not exist, so there is no question of three). The one which does not exist cannot have mrityu or damage.
Q. Then what is that which exists?
A. It is that Universal Consciousness that exists. And, because of the veil of maaya we perceive it as Purusha and Prakriti. In reality neither the Purusha nor the Prakruti exists. Both are there only as a thought. When that Universal Consciousness gets projected then we are calling a part of the Universal Consciousness which is yet not expressed as Purusha and a part of that Universal Consciousness which is expressed as Prakruti.
So ignore the vyakta swarupa (manifested form) and go beyond it and when you go beyond the vyakta and enter the avyakta (unmanifested form), then you become that itself. Because you are already that.
Q. How can I become that, when I am already that?
A. You don't become that. You get into that awareness, that you are already that. Tat-tvam-asi (तत्वमसि).
No comments:
Post a Comment