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Updated: May 5, 2025
Through the grace of Vyasa of immeasurable energy, I shall expound to thee what Vyasa has said in brief on this question of the Oneness of Purusha. In this connection is cited the old narrative of the discourse between Brahma, O king, and the Three-eyed Mahadeva.
Putatman means, of cleansed Soul. This implies that though He is the Lord or ruler of all existent objects, yet He is dissociated from them. The Refuge of the Emancipated Comp. Gita, 'Mamupetya tu Kaunteya punarjanma na vidyate, etc., Purusha is He that lies in a pura or the nine-doored mansion, i.e., the body.
As a matter of fact, Purusha is different from Prakriti which though unstable, still appears as stable. As a blade of reed is different from its outer cover, even so is Purusha different from Prakriti. Indeed, the worm that is ensconced within the Udumvara should be known as different from the Udumvara.
Thou art the seven woofs used in the Vedas. Salutations to thee in thy form of Sacrifice. Libations are poured on the Homa fire in accompaniment with the seventeen monosyllabic sounds. Thou art the soul of the Homa. Salutations to thee! Thou art that Purusha whom the Vedas sing. Thy name is Yajus. The Vedic metres are thy limbs. The sacrifices laid down in the three Vedas are thy three heads.
160. i.e., the five great elements, four organs of knowledge with mind, and the four organs of action. The word Purusha here is used in the sense of dehabhimani Jiva or individual self with consciousness of body. True knowledge destroys this condition of Jiva, for the man of knowledge identifies himself with the universe and thereby assimilates himself to Brahman.
He who does not know what is Prakriti possessed of attributes and what is Purusha transcending attributes, only he, not possessed as he is of knowledge, repairs to sacred waters and performs sacrifices. Not by study of the Vedas, not by penances, not by sacrifices O son of Kuru, can one attain to the status of Brahma.
As a weaver drives his threads into a cloth by means of his shuttle, after the same manner the threads that constitute the fabric of the universe are woven by the shuttle of Desire. He who properly knows transformations of Prakriti, Prakriti herself and Purusha, becomes freed from Desire and attains to Emancipation.
This idea finds ample expression in the many Brahmanic systems which regarded the centre and core of the human being as an âtman or purusha, happy when in the undisturbed peace of its own nature but distracted by the senses and intellect. The other view of mystic experiences regards them as a remaking of character, the evolution of a new personality and in fact a new birth.
Those, however, that are numbered among the high-souled ancients never applaud action. By action is a creature born with body which is made up of the sixteen. Even this is what is highly acceptable to eaters of Amrita. This Purusha, however, is full of knowledge and not full of action.
That also hath been described who is purusha being above such epithets as 'undisplayed' and the like; also that which the foremost yatis exempt from the common destiny and endued with the power of meditation and Tapas behold dwelling in their hearts as a reflected image in the mirror.
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