Purusha and Prakriti

Bhakta: So far You have told some important things, (1) the external world (2) the internal world (3) Bhagavan, the Lord. Are these then separate entities, like cause and effect? Or are they connected one with the other?

Swami: Think about it yourself! For this I have already sent the reply in ‘Prema Vahini’. It must have reached you today itself. Look into that. Look closely at what is said there of the relationship between ‘he that serves’, ‘he that is served’, and ‘the wherewithal of service.’

Bhakta: Swami, You said also Ksharam [one that is perishable], Aksharam [imperishable one], Nithyam[constant/permanent], Anithyam [impermanent]. Are there any other names, too?

Swami: These two are known as Purusha [self/consciousness] also. They are said to be chetana[consciousness], and achetana [without awareness]. They are referred to as jiva [living being] and jada [inert] also. The kshara akshara purushas are named in another context as para [spiritual] and apara-prakritis [lower world]. If you contemplate with a clear intelligence you will find that only names change, the thing does not change.

Bhakta: Then, Swami, just as kshara akshara have as synonym Purushas, has Bhagavanta, the Lord, any such synonym?

Swami: Why, Bhagavan is well-known by the very appropriate name, Purushotama, since He is the Highest of the Purushas.

Bhakta: Oh! How sweet! What a sweet name! Did the Purushas originate from the Purushotama?

Swami: Here comes the big problem. Once before also you asked, did it originate? We must use correct words. Otherwise we get wrong meanings. We should not say, ‘originating’ from Purushotama. In Him they shine. I told you before that these Purushas are indicated by the words, para-apara prakriti, jiva-jada. This word prakriti gives the sense of swabhava [intrinsic nature] and shakti [power], isn’t it?

Bhakta: It does. I understand Purushotama is one, His Prakriti is the second.

Swami: No. You are mistaken. Think again. Is there any difference between a thing and its nature? Is it possible to separate and see the nature apart from the thing? Still, you said ‘two’.

Bhakta: It’s a mistake, Swami. It is wrong. No one can separate them. The two are one.

Swami: In current speech we say: sugar is sweet, the Sun gives light, it is hot etc. Sweetness is in sugar, light is in the Sun. They are not separate; they are one. Sweetness cannot be known unless sugar is placed on the tongue; without seeing the Sun, light and heat cannot be known. Thus, Bhagavan has two characteristics. When we speak of them as two, they are referred to as Purusha and Prakriti, but they are really one. Prakriti in the Bhagavan (this is what is known by the name Mahamaya) is unmanifested and inseparable, like sweetness in sugar. Avinabhava sambandham means just this relationship. By mere willing, this maya envelopes Bhagavan and manifests in the form of Cosmos or Brahmanda. This is what is called Samashti-Viswarupa, or Absolute-Full-World-Form. It is this Absolute that expresses itself as Jagat [world], through the power of avidya [ignorance] according to the Divine Will.

Bhakta: What is this, Swami? It was all so clear so far, but this word avidya newly used has upset my train of thought! I didn’t understand anything. Please explain.

Swami: Don’t be in a hurry! Have you heard the word, vidya [knowledge]? Do you know its meaning?

Bhakta:  Certainly. vidya means study!

Swami: Vidya means knowledge, jnana. When ‘A’ is added, it becomes ajnana, ignorance. Though one, ignorance takes multifarious forms.

Bhakta: Yes, Swami. How did this avidya come about? Where did it come from?

Swami: You know, don’t you, of light and darkness. Do they both exist at the same time?

Bhakta: There can be no darkness when there is light nor light when there is darkness.

Swami: When there is light, where does darkness exist? When there is darkness, where does light exist? Think Well.

Bhakta: This subject is very difficult, Swami! Still, I shall reply as well as I can. Pardon me if I am wrong. Darkness must be in light; light must be in darkness; how else can it be?

Swami: I will ask another small question. Answer me. This light and this darkness; are they independent, or are they dependent on anything else?

Bhakta: They are dependent on the Sun. When the Sun rises, it is light; when the Sun sets, it is darkness.

Swami: Well, my boy, vidya and avidya are dependent on Bhagavan. Vidya has another name, ‘chit’. I shall describe to you all that if you come next month. This is enough for today. Go and come. If all is eaten at the same time, it won’t be digested. It would lead to bad health. What we have heard, what we have eaten, requires time to get digested and assimilated. That is why I have given a month’s interval. If within that time all this is fully digested and practiced, I shall tell you the rest gladly. Otherwise, you can imagine what that day would be like.

Bhakta: Namaskaram. I am indeed blessed. To digest what is heard, and what is eaten—the power to do this should be vouchsafed by You alone. When everything is the Lord’s, how can this alone be ours? But I shall use the power and knowledge You have endowed me with as much as possible, without any waste. Beyond that, it is all my destiny and Your grace. I shall take leave with your permission.

Swami: Placing your burden on destiny and keeping quiet means diminution of effort. With effort and prayer, destiny can be attained. Without effort and prayer, destiny and grace are not gained. Start the effort! Well, my boy, go and come gladly again.

Source: Sandeha Nivarini