... summit, not immersed in these Waters. This calm Self is the sky that never moves and changes looking down upon the waters that are never at rest. The Akshara is the hidden freedom of the Kshara. Para Purusha or Purushottama is the Self containing and enjoying both the stillness and the movement, but conditioned and limited by neither of them. It is the Lord, Brahman, the All, the Indefinable and Unknowable... or causal Idea representing truth of being variously in all possible mental forms, Truth a play of Sachchidananda, Sachchidananda the self-manifestation of a supreme Unknowable, Para-Brahman or Para-Purusha. We perceive the soul in all bodies to be this one Self or Sachchidananda multiplying itself in individual consciousness. We see also all minds, lives, bodies to be active formations of the same ...
... Upanishad takes up the justification of works already stated in general terms in its second verse and founds it more precisely upon the conception of Brahman or the Self as the Lord,—Ish, Ishwara, Para Purusha, Sa (He)—who is the cause of personality and governs by His law of works the rhythm of the Movement and the process of the worlds that He conceives and realises throughout eternal Time in His own ...
... Page 397 Vijnanam felt behind vaguely as the source of Mind; but when the Jnanam increases & is sun-illumined, then the Anandam also appears & the Saguna Brahman becomes the Lilamaya Para Purusha. The Anantam has also two bhavas one in which the Infinite Force acts as if it were a mechanical entity, knowledge standing back from it, the other in which Life Force & Knowledge act together & ...
... intuition and he knows too that he is more than every "name and form". There is in addition a consciousness of the Truth of namehood and formhood, so to speak: an Original Divine Super-Person, "Para-Purusha" of the Upanishads, "Purushottama" of the Gita, is realised, who is Himself and yet All and with whom the persons have a play of ideal relationship in love, knowledge and work, and through whom ...
... Supreme Being who is beyond both the personal and the impersonal. As he states: "beyond the avyaktam [the Unmanifest] ... is the Supreme, the Purushottama [Supreme divine Person] of the Gita, the Para Purusha [Supreme Person] of the Upanishads." 4 Speaking about "the personal truth and Presence" of the Purushottama of the Gita, Sri Aurobindo writes: It is no abstract Absolute of the philosopher ...
... universal and transcendent or absolute. 3 For even beyond the avyaktam, the Unmanifest, beyond the divine Darkness, tamasaḥ parastāt, is the Supreme One Existence, ekam advaitam, the Para Purusha who holds in His vast integral Reality the truth of cosmic consciousness as well as that of the Nirvana of world-consciousness. He is beyond the duality and the non-duality, parata ḥ para ḥ ...
... entirely disappear, but is ineffective. The dasya and personal relation of the Master increase. The substitute for religious piety has been established in the consciousness, viz the knowledge of the Para Purusha, the sense of the power of the Ishwara & submission to it attended with the appropriate bhava in the chitta & the personal relation to the Lover. ([Written] Dec 18) Immediately after writing ...
... , realises in Itself the harmony of [the] stillness & the movement; beyond and containing the Kshara & the Akshara Purusha we arrive at & inhabit the supreme soul-state of the Purushottama, the Para Purusha, Ishwara & Bhagavan, who, transcendent, is the possessor, user and sovran reality of the movement and the eternal self of the stillness. In Him we find our rest and in Him simultaneously we find ...
... whenever it throws its shadow on the central consciousness, & there is instead the conception of the ego as an ansha of Prakriti or a vibhuti serving as an instrument and slave of the Ishwara or Para Purusha. Organisation of Vijnana is now definitely proceeding by the combination of Vani, vangmaya thought and perceptive jnana. All mental perceptions are being made luminous & the anritani of the ...
... in itself. Definitely, it is now known & seen that the Ishwara is that from which the Brahman is born. Existence is the form of the Existent, Brahman is the mould of Parabrahman, & Parabrahman is Para Purusha. Purusha is the last word of the knowledge. Vijnana T³ T³ continues to develop. 80°, 70°, 60° are active, but also 50° & even less, because the subjectivity of things & beings still ...
... enough. To That, the saint is equal with the sinner, activity with inactivity, man with the mollusc, since all are equally Its manifestations. These things at least are true of the Parabrahman & Para Purusha, which is the Highest that we know & the nearest to the Absolute. But what That is behind the veil or how behind the veil It regards Itself and its manifestations is a thing no mind can assume to ...
... Circa 1913 Essays Divine and Human Parabrahman and Parapurusha God or Para Purusha is Parabrahman unmanifest & inexpressible turned towards a certain kind of manifestation or expression, of which the two eternal terms are Atman and Jagati, Self and Universe. Atman becomes in self-symbol all existences in the universe; so too, the universe when known ...
... engulfing it in the Unmanifest,—the param avyaktam . All this is the mind's way of approaching the Supreme—for beyond the avyakta, tamasaḥ parastāt , is the Supreme, the Purushottama of the Gita, the Para Purusha of the Upanishads. It is āditya-varṇa in contrast to the darkness of the Unmanifest; it is a metaphor, but not a mere metaphor, for it is a symbol also, a symbol visually seen by the sūkṣma dṛṣṭi ...
... & in themselves are beyond this manifest universe & dwell for ever in the being of the Para Purushas. They are not true Manomaya Purushas. But Manu Prajapati is a true manomaya Purusha. He by mental generation begets on his female Energies men in the mental & vital planes above earth, whence they descend into the material or rather the terrestrial body. On earth Manu incarnates fourteen times in each... itself only a subordinate star of the great Agni, Mahavishnu, in whom is centred the Bhu. Mahavishnu is the Virat Purusha who as Agni pours Himself out into the forms of sun and star. He is Agni Twashtá, Visvakarman, he is also Prajápati and Matariswan. These are the three primal Purushas of the earth life,—Agni Twashta, Prajápáti & Matariswan, all of them soul bodies of Mahavishnu. Agni Twashta having... So he ascends the ladder of his own being towards the Sat Purusha. Manu, the first Prajapati, is a part of Mahavishnu Himself descended into the mental plane in order to conduct the destinies of the human race. He is different from the four Manus who are more than Prajapatis, they being the four Type-Souls from whom all human Purushas are born; they are Manus only for the purpose of humanity & ...
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