... great Ashwattha tree. Arjuna was given the psychological basis to arrive at a point at which he would be in a position to free himself from what is mundane and binding. The description of the Kshara Purusha may appear to take him away from all world-action, fleeting and blameworthy as it is. If what is, is nothing but a semblance, an appearance, then the only way available would be to get out of it... pravritti , as a necessity for the entangled creature to free himself from the bondage of this mortality. Viewed exclusively from this angle the world-tree takes a distinct form of phenomenality of the Kshara Purusha, mutable as if without the support of the Immutable behind and above him. Thus alone would perhaps prosper the worldliness of the world. With this preparatory groundwork Jnaneshwar expounds... what this world is, which is in quite sharp contrast to the featureless and impersonal Page 38 immutable Self of Silence. The Lord of this constantly changing formation of Maya, Kshara Purusha himself, thus seems to acquire the character of impermanence. This is a natural consequence of the acceptance of the Path of Relinquishment, Nivritti Marg. In order to get out of this phe ...
... its thirty-six constituents, who is asleep and in the dream sees all relations, father, mother, child, or friend, and feels happy in their company, or otherwise miserable,—he is the Mutable or Kshara Purusha. He looks at his own reflection in a well full of water and gets excited about it; in this state he experiences duality and ignorantly adheres to it. In the world of living creatures, jiva jagat... as an independent category or stand on the triplicity of God, soul and Nature. ( Letters on Yoga , SABCL, Vol. 22, p. 266) In another letter he writes: Purusha in Prakriti is the Kshara Purusha—standing back from it is the Akshara Purusha. The psychic being evolves, so it is not the immutable. The psychic being is especially the soul of the individual evolving in the manifestation the... puts it that the Jiva is an amsah sanatanah of the One. It can also be spoken of one among many centres of the Universal Being and Consciousness... (p. 280) Purusha in Prakriti is the Kshara Purusha—standing back from it is the Akshara Purusha. The psychic being evolves, so it is not the immutable. The psychic being is especially the soul of the individual evolving in the manifestation the ...
... on the relations between Purusha and Prakriti, the Soul and Nature. These three states are Akshara, unmoving or immutable; Kshara, moving or mutable; and Para or Uttama, Supreme or Highest. Kshara Purusha is the Self reflecting the changes and movements of Nature, participating in them, immersed in the consciousness of the movement and seeming in it to be born and die, increase and diminish, progress... wrong enjoyment, pleasure and pain, joy and grief. It is the mental ego-sense that creates this distortion by division and limitation of the Self. The limitation is brought about through the Kshara Purusha identifying itself with the changeable formations of Nature in the separate body, the individual life and the egoistic mind, to the exclusion of the sense of unity with all existence and with all ...
... d, but not perfect because of insufficient Ishwarabhava. The relation of Purushottama, Akshara Purusha and Kshara Purusha (Jivatma) is now constantly & vividly seen by me in others more than in myself, although just now it is manifesting in myself. In myself the Purushottama & Kshara Purusha are most vivid to me, in others the Jivatman & Akshara Purusha, while in the world at large (jagati), it is ...
... thinks it does matter: that Arjuna being called to a life of dynamic action must follow that and not the quietistic life. 3 December 1934 In Essays on the Gita Sri Aurobindo renders the term "Kshara Purusha" as "the universal Soul" [ p. 436 ]. How can the "Kshara" be the universal Soul, if the one is mutable and the other immutable? This is not my interpretation, it is what the Gita itself plainly... all existences in Nature. Kindly indicate the relation of the universal Soul to the Divine. The word क्षर [ kṣara ] means really mobile as opposed to the immobile immutable Akshara. The Kshara Purusha is that which follows the movement of the universe and seems to move and change, because it identifies itself while the Akshara is not identified and stands apart. The Upanishad makes the same ...
... of and in intimate relation by works with the Divine in the mutable universe; they are occupied with the good of all creatures, sarvabhūta-hite . They have not renounced the experiences of the Kshara Purusha, they have divinised them; for the Kshara, the Gita tells us, is all existences, sarvabhūtāni , and the doing universal good to all is a divine action in the mutability of Nature. This action ...
... angusta mātram, one not bigger than the thumb. This integrality is once again to be found in the synthesis of yoga of the Bhagavad Gita, where the mutable and the immutable {akshara purusha and kshara purusha) are transcended in the Supreme Purusha (Purushottama). Again, here, parā prakriti, corresponding to Vedic and Upanishadic Aditi, is Page 61 described as the higher nature of P ...
... the flooring and the threshold. If our ordinary world-existence is that of the Kshara Brahman, which seems to move & change, to be born & grow and perish, & our ordinary soul-state that of the Kshara Purusha who seems to lose himself in the world and to move and change with it, to be born and grow and pass with the mind and body, if the higher existence beyond the mutability of the world is that of ...
... Highest Illusion, "The last infirmity of noble minds". In the Gita we have a great attempt to go back to the ancient integrality of spiritual vision. The Purushottama who is superior to the Kshara Purusha and the Akshara Purusha and who subsumes them does strike one as a Supramental reality, especially when accompanied by the concept of Para-Prakriti, the creative Supernature. But this latter concept ...
... valid for man and the human stage only—for in the animal it would be rather the Page 113 prāṇamaya puruṣa that is the netā , leader of mind and body. Purusha Prakriti is the Kshara Purusha—standing back from it is the Akshara Purusha. Ego-sense and Purusha are two quite different things—ego-sense is a mechanism of Prakriti, Purusha is the conscious being. The psychic being ...
... relationship between Purusha and Prakriti, and the precise relations between the supreme Page 23 Purusha (Purushottama),¹¹ the immutable Self (Akshara Purusha),¹² and the mobile Self (Kshara Purusha), as also the intimate relations between Purushottama and the higher nature, Para Prakriti, which manifests multiplicity of individual souls (par ā prakrtir jīvabh ū t ā ) ¹³ This standpoint ...
... the experience of the Brahman; but for the same experience the phrase akshara purusha is also used. Secondly, the experience of the same Brahman as the dynamic being is designated by the word kshara purusha; the experience of the dynamic Brahman is also designated by the word Ishwara, specific meaning of which is the Lord of Para Prakriti and Apara Prakriti and of jiva which, in manifestation, is ...
... multiplicity. And there is still a Beyond, higher than the Highest, the Lord of Prakriti, the Purusha, who subsists simultaneously in the inactive Purusha, Akshara Purusha, and active Purusha, Kshara Purusha. He is the Purushottama. 63 The third preliminary step is to realise that "Action is far inferior to the Yoga of Intelligence; take, therefore, thy refuge in intelligence." 64 This is the p ...
... and that of Para Prakriti as the higher nature of Purushottama bring together the harmony and integrality of the infinite and the finite, of personality and impersonality, of the akshara and kshara Purusha, the immobile and the mobile Purusha, and of the transcendental, the universal and the individual. The unity page - 113 of three powers of approaching the eternal. Love, Knowledge and Works ...
... purpose). In the Gita we have a great attempt to go back to the ancient integrality of spiritual vision. The "purushottama" — the Supreme Being — who is higher than the "kshara (mutable) purusha" and the "akshara (immutable) purusha" and who subsumes them — does strike one as a Supramental reality, especially when accompanied by the concept of "para-prakriti", the creative Supernature. But this latter ...
... behind lower levels of existence; and this standing of jiva is known as the status of purusha. The status of purusha is the state of being, which can stand behind and above the 1. At the commencement of the eighth chapter, Gita enumerates six universal principles : akshara, svabhava, karma, kshara bhava, purusha, adhiyajna. These six principles can be explained as follows: akshara is immutable... changing subjective and objective shapes of being into existence. The result of karma is all this mutable becoming, the changes of nature developed out of the original self-nature, kshara bhava out of svabhava. Purusha is the soul, the divine element in the becoming, adhidaivata, by whose presence the working of karma becomes a sacrifice, yajna, to the divine within. Adhiyajna is the secret divine... the individual; that becomes action or karma, which, Page 177 in turn, keeps the cycle of the world in motion, which the Gita calls kshara bhava. 1 "The presence and action of the jiva in the process of becoming, in karma and kshara bhava, is a matter of great significance. Nothing in the svabhava or karma can be understood properly without the understanding of the jiva. And since ...
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