Purusha Suktam Lecture 06 on 29-June-2023

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We are studying the Purusha Suktam. In our last class, we dealt with the fourth part of the Purusha Suktam, specifically the fourth mantra.

TRIPAD URDHAM UDAIT PURUSHAHA

PADO ASYAIHA ABHAVAT PUNAHA

TATO VISHWAN VYKRAAMAT

SAASHANA ANASANE ABHI (4)

Three-fourths of God's essence reside above this manifested world. What exists above the manifested world? The unmanifested. From where has this manifestation come? From the unmanifested. It's crucial to understand that this is not a division into four parts, implying separateness. God is indivisible, part less, and whole. God doesn't have parts. However, what we perceive is God manifesting as a part. This sentence in the English language doesn't imply that God is manifesting a fraction of Himself in the form of this universe. As explained last time, consider this: if you have a small window and you gaze at the infinite sky, even without this window, when you climb to the roof of the building, you can see a vast sky studded with stars. Imagine it's night. But, if you're in a room with a small skylight window, your view is limited. How much can you see? Only a little bit. Anyone mistaking that the whole sky is only this much would be mistaken. This is the concept we need to grasp here. When God manifests here, it means I can see only a fraction of God. God is neither manifesting nor non-manifesting. It's our prism, through which we view Brahman, Nama, Rupa, Guna, or, in other technical words, Desha, Kala, Nimitta (Space, time, and causality). These are the constituents of our minds. When we look, just as if you put on yellow-colored glasses, everything appears yellow. The problem is not God appearing like that but ourselves perceiving God in that particular manner. That is the meaning of three-fourths being in the form of the unmanifest. Again, three-fourths is not a measurement, dividing something into four parts. That means infinitesimal parts, as we saw earlier, 'Sahasrasirshah Purushah.' Whomever or whatever we see, living or non-living, is nothing but that Divine Lord. To convey this idea, the greatness, the splendor, the all-pervasiveness of the Divine, the Rishi is presenting it poetically. What is appearing is very small compared to what He really is. Another meaning to understand is that if what we see, this infinitesimal part, can produce Kalidasa, Bhavabhuti, Einstein, Max Planck, Beethoven, Thyagaraja, Tansen — the greatest creative minds in the world — that itself is filled with so much wonderment and mystery. Scientists have not even scratched an infinitesimal part of the infinite, an infinitesimal manifestation of God."

Who can truly comprehend the mystery behind life? Lord Buddha beautifully elucidated this when he encountered a ferocious robber named Angulimala. Once, Buddha intended to travel through a forest infested with robbers. The locals, out of reverence for Buddha, warned him, 'Sir, please do not go there; there is a heartless and ferocious robber who will surely kill you.' Buddha smiled and confidently replied, 'I know how to influence such individuals.' Undeterred, he proceeded, and sure enough, Angulimala appeared before him, expressing his intention to kill. Buddha calmly responded, 'Fine, but before you do, fulfill my last wish.' Intrigued, Angulimala inquired, 'What is your wish?' Buddha requested him to cut off a branch from the tree under which he was sitting. Without hesitation, Angulimala took out his sharp knife and severed the branch. Then, Buddha, still smiling, said, 'Now, restore it to its original position.' Perplexed, Angulimala replied, 'You are speaking like a madman. Once it is cut off, how can I put it back?' Buddha, in his transformative wisdom, conveyed a profound truth, 'Even if you cut off a single green leaf from a tree, you can never restore life to it. It is very easy to take life, but incredibly difficult to give life.'

Life itself is the greatest mystery, as Shakespeare exclaims, 'How many wonders, oh Horatio, are there in heaven and earth?' No scientist has been able to create life thus far. Regarding artificial intelligence, it is essential to remember that it is, indeed, artificial. It is not a creation ex nihilo but a result of someone inputting information. Even if a human being were to create life, the complexity involved would surpass our comprehension. The combination of numerous factors in creating life, which artificial machines can replicate, surpasses the capabilities of our brains. The question remains: Can scientists truly create life or consciousness? Creating life in a machine doesn't make it artificial; it would be a living creature. To label it an artificial living creature is a misnomer, and such a feat remains elusive."

I'd like to share a delightful joke with you. Once, some aspiring scientists discovered a way to infuse life force (prana) into non-living materials. Eager to showcase their achievement, they requested a one-on-one interview with God, and surprisingly, God granted their wish. As they faced God, who already knew their intentions, He smiled and asked, 'What brings you here?' The lead scientist confidently replied, 'God, you've done many marvelous things, and we appreciate that. However, we believe it's time for you to retire.' Perplexed, God inquired, 'Why?' The scientist explained, 'Because you, being God, could create life. Now, armed with our knowledge, we can do the same. So, it's time for you to gracefully resign.' Amused, God agreed but challenged them to demonstrate their newfound ability to recreate life. Proudly, the scientist presented a packet of dust, ready to infuse it with life using their machine. However, God interjected, 'No, not my dust. Bring your own dust.' The joke brilliantly underscores the idea that the original material for creation comes from God, making Him irreplaceable.

Now, onto a profound point: our bodies and minds are inherently limited. Any experience we gain through them is, by nature, limited. To attain the unlimited, we must transcend the body and mind, a concept known as 'neti neti' — I am not the body, I am not the mind. When we detach ourselves from the body and mind, the entire world ceases to exist. This detachment represents 'jagradhavastha' (waking state) and 'svapnavastha' (dream state). Detaching from both is the 'karana sharira' (causal body), where the entire physical and subtle worlds vanish. This denial is expressed in statements like 'Mano Buddhi Ahankara Chittani Naham' from Nirvana Shatakam. What remains is 'Shivoham, Shivoham' — I am nothing but Shiva. This understanding echoes the essence of the fourth mantra, emphasizing that the entire universe is an infinitesimally small part of the complete and infinite nature of the Purusha. 'Aadaha asaiha abhavat punaha' — only a minuscule representation. 'Tato vishwam Vyakramat' — transcending the entire universe. 'Sa asana anasane abhi' — becoming both the living creatures who consume food and the inert entities. In essence, 'Sarvam kalvidam brahma' — the whole universe is indeed Brahman."

TASMAD VIRADDA JAYATA

VIRAJO ADHI PURUSSAH

SA JATO ATYARICYATA

PASSCAD BHUMIM ATHO PURAH (5)

As we delve into the fifth mantra, the Purusha Sukta unfolds a marvelous explanation of the process of creation. The primary insight it imparts is that creation occurs in two stages: Purva Srishti (prior creation) and Uttara Srishti (subsequent creation). To illustrate, let's consider the analogy of a scientist embarking on experiments. This creative mind first conceptualizes an idea and then proceeds to create the necessary instruments and laboratory environment. The laboratory includes chemicals, instruments, lights, and utensils, constituting the groundwork for the experiments that follow. Similarly, in the cosmic context, a divine creator engages in a two-fold process of envisioning and then manifesting.

In the divine laboratory, God, the great scientist, initiates the process by creating Devas, representing the potential causes of both living and non-living entities. These Devas, often referred to as Devatas, are endowed with the essential information required for the forthcoming creation. Alternatively, God transforms into myriad Gods, each assigned distinct functions. The Visishta Advaita philosophy ( Ramanujacharya)emphasizes a crucial concept: God, as Saguna Brahma, the supreme reality, divides into Ishwara, Chit (conscious or living), and Achit (non-living). Despite being present in both the conscious and non-living elements, Ishwara remains Chit.

In the analogy of creation, akin to the dream state, we witness the role of creators ourselves. Just as we create a dream, God, in the process of creation, utilizes thoughts and ideas as instruments. Imagining mountains, rivers, forests, stars, galaxies, living and non-living entities, good and bad, God's creative process begins with Kalpana — imagination fueled by brilliant and creative ideas."

A Kalpana, by its very nature, implies creative ideas. Creative power and dullness don't go hand in hand. Once, two devotees shared an incident with a Swami. One of them, elated, exclaimed, 'Swami, I am so happy today!' The Swami inquired about the reason. The devotee replied, 'Last night, I dreamt that I had won 100 rupees in a lottery ticket.' The Swami responded sharply, 'You fool! It's a dream; you could have dreamt that you are a multi-billionaire or trillionaire. Why limit yourself to a mere 100 rupees?' This illustrates that the creative power of imagination, Kalpana Shakti, is infinite for God, as He is infinite. For us, limited beings, our imagination is shaped by our intelligence.

God has bestowed each of us with intelligence. Consider natural examples: birds creating intricately designed nests, honeycombs with sophisticated internal structures, or spider webs inspiring the concept of the internet (W, W, W). The entire internet is nothing but a net. Maya Jala. We have seen in the Shvetashvatara Upanishad- Ko Jaalawan. So, this entire universe is a manifestation of creativity, and every day we contribute to this creation through our unique forms of intelligence. This is an introductory concept to bear in mind.

God's initial creation involved the Devatas, known as Adhishthatru Devatas, the overseers of creation. Their function was to initiate the first creation, Adi Srishti, leading to Prathama Srishti. Uttara Srishti would follow later. God commanded these Devatas to fulfill specific roles: Fire, produce heat; Sun, shine; Vayu Devata, blow the wind; Waters, manifest as rain, streams, rivers, lakes; Earth, sustain and support life. These Devatas form the Panchadevatas, the five principal deities worshipped in Panchayatana Puja. This ritual symbolizes our connection to these forces that sustain us, as we emerge from and eventually merge back into the Panchadevatas."

In the intricate process of creation, the Purusha Suktam elucidates the distinction between two stages: Purva Srishti (prior creation) and Uttara Srishti (subsequent creation). The first creation involves God manifesting the necessary instruments, often represented by the Adhishtathru Devatas, who serve as overseers in the divine act of creation. While all creation emanates from God, the Purusha Sukta ingeniously portrays this process as if the Gods are actively creating through the Adhishtathru Devatas.

A crucial aspect of creation highlighted in the Sukta is the role of Yagna. Yagna holds a dual significance. Initially, it involves the external ritualistic aspect, where the fulfillment of desires is sought through practices like Homa. However, at the inception of creation, when there are no external implements, the Yagna becomes internal, a mental or Manasika Yagna. This Manasika Yagna involves the imaginative power of the Gods, where they conceive and envision the creation, and it materializes before them.

This concept extends to our own creative endeavors. As creators in our daily lives, we inherit or acquire the necessary tools and instruments (Purva Srishti). Yet, the essence of creation lies in the secondary stage, where, through our imaginative faculties, we transform raw materials into a myriad of outcomes. This is akin to a cook in the kitchen, a scientist in the laboratory, or an artist in the studio. The first creation involves acquiring or inheriting the ingredients and instruments, while the second creation involves the imaginative process, experimentation, and the eventual manifestation of something new and unique.

The Purusha Suktam, therefore, invites us to recognize our innate creative abilities and understand creation as a multifaceted process encompassing both the manifest and the imaginative realms.

The Purusha Suktam unfolds the concept of creation, where the first stage involves God manifesting Himself as Gods, representing the ingredient part. Through the instrumentality of these Gods, God commands them to undertake the Uttara Srishti, the secondary creation. Before the world comes into existence, Gods were the first entities, and they were then tasked to produce the ingredients for creation.

In this cosmic process, Gods, analogous to scientists with a brilliant idea, need to experiment. New instruments are required for the experiment, and God, who is both the creator and the guide, imparts the idea to the engineers, directing them to create specific instruments. The Hindu perspective emphasizes the human body and brain as unparalleled instruments, acknowledging the incalculable capacity of the human brain.

Now, moving into the specifics of Purva Srishti, the fifth mantra declares: "Tasmat Virat Ajayata. Virajo Adhipurushaha. Sajataha Atyarichyata. Pashyat Bhoomin Athaha Puraha."

From that Adhipurusha, the original Purusha, the universe emerged. The universe, containing within itself, saw the emergence of Brahma, the creator, who then expanded and permeated everything. Here, Brahma refers to Srishtikarta Brahma, the creator, not to be confused with Brahmana.

Following this cosmic manifestation, the subsequent steps in creation unfolded. Brahma first created the earth, followed by the formation of bodies for living beings. Additionally, everything necessary for life to persist was brought into existence. The mantra concludes with the word "Tasmat," setting the stage for further revelations in the subsequent mantras. This rich tapestry of creation illustrates the intricate interplay of divine manifestation and the unfolding of the cosmos. Keep this introduction in mind as we explore the forthcoming mantras to deepen our understanding of the cosmic creation described in the Purusha Suktam.

From the original Purusha emerged Virat, representing the entire cosmos—both the external universe and the mental universe containing all creative ideas, referred to as Hiranyagarbha. Ishwara, in a sense, is the Adhipurusaha. Ishwara then manifested as Hiranyagarbha, symbolized by the cosmic egg or Brahma Anda. Within this cosmic egg, Hiranyagarbha, representing the universal aspect of the mind, came the VIrat Purusha. So Iswara, Hiranyagarbha and Virat Purusha. And Iswara has two aspects namely Prajna which is the Microcasm and Iswara is the Macrocasm. The universal mind is called Hiranyagarba and individual aspect of that is called Taijasa.

Hiranyagarbha, in his universal aspect, further grossifies into Virat, symbolizing the entire physical universe. This Virat has both individual and universal aspects, analogous to Vishwa and Virat, reflecting the microcosm and macrocosm. This profound concept, elucidated by Swami Vivekananda in his talks on Jnana Yoga, underscores the unity between the individual and the cosmic.

The mantra details the progression: Virat emerged from Hiranyagarbha, and Virat, in turn, manifested as Virajaha, the Adhipurusha. Virat, the cosmic entity, engaged in the creation of both living and non-living entities. "Satyataha, Atyarichyata" signifies that Virat entered and pervaded every aspect of creation. This is akin to the Praveshashruti, emphasizing that externally and internally, everything is Brahman. Using the metaphor of a pot and clay, it illustrates that the pot is nothing but an expression of clay, both externally and internally.

In essence, the mantra portrays the sequential manifestation of the cosmic order—from Ishwara to Hiranyagarbha, and further to Virat. It emphasizes the indivisibility of creation, where everything, both living and non-living, is an expression of the divine. The omnipresence of Brahman is underscored by the idea that everything is permeated by the same ultimate reality, transcending distinctions between the individual and the universe.

Then what did he do?

In the interpretation of the Purusha Suktam, the focus shifts to Purva Srishti—the manifestation of the cosmos. The explanation emphasizes the initial singularity of Brahman or Atman before the desire for creation arises. This in Chandogya Upanishad is called Pure Existence. The idea is conveyed through the metaphor of Brahman realizing its aloneness, feeling a sense of fear, and then deciding to become many.

The first act of creation is attributed to Virat, who is described as the collective Jeevatma or the universal individual soul. The act of creation involves Virat deciding to create a body and a mind. This process parallels human actions where individuals build homes, engage in agriculture, or create vehicles for their own comfort and happiness. Virat Purusha, as the universal soul, decides to use the entire created universe as his body and the mind of Hiranyagarbha as his own mind.

The metaphorical entry of Virat Purusha into the created universe is likened to a person entering a car to animate and activate it. This act signifies Virat Purusha's engagement with the cosmos he has created. Before this entry, there is a crucial stage where Virat Purusha divides his own Virat Sharira (cosmic body) into three parts: Ishwara (divine aspect), Chit (conscious aspect), and Achit (non-conscious aspect). These divisions align with the concepts of Adhyatmika (pertaining to the self), Adhibhautika (pertaining to the physical world), and Adhidaivika (pertaining to the divine). The division reflects the multifaceted nature of the manifested universe.

The teaching underscores the idea that the entire creation, including the cosmos and individual beings, is an extension of the divine consciousness. This process of creation is seen as a reflection of the innate human tendency to create objects for personal use and enjoyment. The analogy draws parallels between the universal creative act of Virat Purusha and the individual creative endeavors of humans.

The teaching further explores the intricacies of creation, emphasizing the interdependence of all living and non-living entities in the universe. The variety of living creatures, ranging from Tiryak (animals) to Manushyas (humans), illustrates the vastness and diversity of life. The interconnectedness of all beings is highlighted, emphasizing that everything depends on everything else.

An example is provided to elucidate the interdependence in nature. The story of the mango, from flowers to bees to pollination, illustrates how various elements contribute to the creation of a ripe mango. The message is clear: every aspect of the universe is intertwined, and the idea of independence is dismissed as foolishness.

The Brihadaranyaka Upanishad is referenced, specifically the "Madhu Kanda," which delves into the concept of interdependence. The analogy of being Madhu (nectar) for one another reflects the symbiotic relationships in nature. The idea that one entity becomes the sustenance for another, forming a continuous cycle, is explored. It includes the interconnectedness of living and non-living, where the distinction between the two blurs in the cycle of life, death, and transformation.

The discussion extends to the interplay between living and non-living, where life becomes lifeless and lifeless substances become life when consumed. The process of cycling and recycling, killing and rejuvenating, is highlighted as an essential aspect of the cosmic order. Examples of chicken or plants is given where when they are alive it is living and when we cook them to eat, they become non-living.

The narrative then shifts to the creation of gods, human beings, animals, plants, insects, and microbes—different manifestations of the divine cosmic order. The Purusha Suktam introduces the concept of Panchabhutas (five elements) as the building blocks of the physical world. The creation of Pura, representing the body or dwelling place for Jeevatma (individual soul), is described as emerging from the Panchabhutas.

This detailed exploration serves as a foundation for understanding the forthcoming Uttara Srishti, the next stage of creation. The intricate interplay of elements, the cyclical nature of life and death, and the interconnectedness of all existence are crucial components in comprehending the divine order described in the Purusha Suktam.

The teaching now transitions into the concept of Uttara Srishti, which is the continuation of the creative process initiated in Prathama Srishti or Purva Srishti or Adi Srishti. The focus shifts to how the Virat Purusha, representing the cosmic order, manifests and continues the act of creation.

The term "Virat" is explained as being equivalent to Ishwara, Hiranyagarbha, and Virat combined. It represents the entire universe, and when the Parama Purusha creates the Virat Deha (cosmic body), the process involves a manifestation where the Purusha himself becomes the Virat. The act of entering into it does not imply separation; rather, it signifies that the Virat is a manifestation of Brahman.

The Virat, being the cosmic body, is described as comprising the infinite manifestation of objects, akin to the vivid creation in a dream. A comparison is drawn to the way individuals engage in Purva Srishti before dreaming. Before entering the dream state, one engages in the creative process by recalling waking experiences and combining various elements in the mind.

The analogy is provided: a person who loves food stores experiences of different dishes. When boredom sets in, the individual engages in creative thinking, combining and modifying elements mentally. This mental process is termed as Purva Srishti, the preliminary creation in thought.

The Param Prathama Srishti, described as having infinite potential to create countless things before actualizing them, is highlighted. This potentiality is equated with the phase of creating in thought before entering the dream world. The dream state, in this context, is considered as the realm where the created thoughts are given apparent reality.

The lecturer emphasizes the power of potential thoughts before actualizing them in the dream world. The dreamer becomes the Ishwara, the witness, and experiences a world comprising both living and non-living entities, similar to the waking world. The process involves executing the mental creations into what seems like an actual world within the dream state.

This process of creation, transition, and execution in the dream state serves as an analogy for understanding how the divine, too, can create in a similar manner. The upcoming discussions promise to delve deeper into the specifics of Uttara Srishti, providing insights into how the divine entities continue the act of creation in the cosmic order.