... Purusha : the transcendent, immutable Purusha and the mutable Purusha, as the Gita says. The soul can realise its union with the first : Prakriti disappears and the soul escapes from the manifested world which it considered a falsehood, an illusion or a dangerous trap. But this cannot satisfy. For the Absolute contains also the mutable Purusha and the soul, if it wants integral union, must realise ...
... grade of consciousness and being which the soul has reached in Nature, will be the Divinity it worships, the delight which it seeks and the hope for which it sacrifices. And in the movement of the mutable Purusha in Nature all is and must be interchange; for Page 125 existence is one and its divisions must found themselves on some law of mutual dependence, each growing by each and living by ...
... eternally the same, it regards and supports but does not share or initiate the action of the universe. The soul when it throws itself out into active Nature is the Gita's Kshara, its mobile or mutable Purusha; the same soul gathered back into pure silent self and essential spirit is the Gita's Akshara, immobile or immutable Purusha. Then evidently the straight and simplest way to get out of the close ...
... Here in relation to this world they appear as the Jivatmas supporting the evolution of the natural existences, sarva-bhūtāni , in the mutable Becoming which is the life of the Kshara (mobile or mutable) Purusha. The Jiva (or Jivatma) and the creatures, sarya-bhūtāni , are not the same thing. The Jivatmas really stand above the creation even though concerned in it; the natural existences, sarva-bhūtāni ...
... individuated, a portion of the Purushottama, partial consciousness of Purushottama, but capable of simultaneous identification, by means of a synthetic process of yoga, with the immutable Purusha, the mutable Purusha and the Puru-shottama, and yet capable of retaining its jivahood, — its individuality, — as long as the Purushottama continues to be manifested in its multiple manifestation, since it is an eternal ...
... conditioned and limited by neither of them. It is the Lord, Brahman, the All, the Indefinable and Unknowable. It is this supreme Self that has to be realised in both the unmoving and the mutable. PURUSHA IN PRAKRITI [Taittiriya Upanishad II. 1-6.] Atman, the Self, represents itself differently in the sevenfold movement of Nature according to the dominant principle of the consciousness in ...
... relation to this world they appear as the Jivatmas supporting the evolution of the natural existences, sarvabhūtāni , in the mutable Becoming which is the life of the Kshara (mobile or mutable) Page 57 Purusha. The Jiva (= Jivatma) and the creatures, sarvabhūtāni , are not the same thing. The Jivatmas really stand above the creation even though in it, the natural existences, sarvabhūtāni ...
... existence, but a seeking after various notes and tones of experience which shall more or less render that delight in the mutability of relations. This also is Purusha and Brahman, but it is the mutable Purusha, the phenomenon of the Eternal, not its stable reality. The Gita makes a distinction between three Purushas who constitute the whole state and action of the divine Being, the Mutable, the Immutable ...
... phrase to our 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 ...
... evolution, Sri Krishna provides the knowledge relating not only to the nature of Apara Prakriti and Para Prakriti, and to the respective roles which are played by the immutable Purusha and the mutable Purusha and of the Purushottama, but also to some of the unending vibhutis that can be recognized at different levels of existence. A summary enumeration of vibhutis begins with a statement of the ...
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