Tretabad khandan exposure part 5 Dayanand exposed

  Cosmic man the purusha:-
In the Mahabharata,bhisma parva lord Narayana is personified as mareechir-damano hamsah suparno bhujagottamah
hiranyanaabhah sutapaah padmanaabhah prajaapatih.

(189) Mareechih -The term Mareechih means ‘Effulgence’. Consciousness illumines objects and therefore in terms of worldly knowledge the Upanishads declare that the Supreme is the Light-Infinite. In the Geeta we read Bhagavan, Vaasudeva declaring: “I am the Light in all effulgents” -(Geeta Ch. 10, St. 36).
(190) Damanah -One who restrains and controls every Raakshasic impulse within the bosom. In the forms of the ten incarnations, He had controlled the irresistible tyrannies of the vicious against the good. In the form of pain and agitation, sorrow and death, it is He, who is the Controller, Damanah, of all negative tendencies in everyone’s Heart.
(191) Hamsah -One of the great declarations of the Vedas is: “I am Brahman” (Aham Brahmaasmi). Here the term I, the first person singular used, denotes the supreme. Self functioning through the conditionings.” This individual concept is called jeeva. Thus I, the Jeeva (Aham), once detached from the conditionings, IS essentially nothing other than He, the Lord (Sah). This experience that Aham is Sah is the very God-consciousness and therefore, Vishnu, the Supreme State of Realization is declared as Hamsah.
(192) Suparnah -Parna means wings; Suparna means that which has beautiful wings-bird. “A pair of white- winged birds extremely friendly sit on one and the same tree; one cats the fruits, the other eats not and gazes on”.
Thus traditionally in the Upanishads, the Suparnas suggest the Jeevaatmaa and the Paramaatmaa sitting on the same tree (body): one (Jeeva) eats the fruits (of actions) and the other (the Self) merely gazes on (Saakshee). Vishnu is this All-experiencing Principle of consciousness.
(193) Bhujagottamah -The sacred serpent named in the puranas as Ananta. “ Among the serpents I am Ananta,” says Krishna: -(Geeta Ch. 10, St. 29).
(194) Hiranyanaabhah -He, who supports at His navel, the creator, Hiranyagarba. The meaning for this term as given by some is “the One who has the navel region beautiful in its golden hue” must fail, in the context of the thoughts in the stanza, to appeal to all seekers.
(195) Sutapaah -One who has glorious Tapas. Consistent creative thinking is called tapas. For this, mental concentration is unavoidable. Mind cannot have consistent concentration unless it can have a perfect control over the sense-organs. Even when the mind is withdrawn from the sense-organs, it must have a consistent intellectual ideal to concentrate upon. In the Upanishad, we read: “He thought and through thought, He created all this”.
(196) Padmanaabhah -One who supports at His navel the very seat of all creative-power. We have described this term earlier (48). According to Sankara, here the term may mean one who has a navel region which in its rounded beauty, is as charming as the lotus flower .
(197) Prajaapatih -The Lord of the creatures. Since all creatures have emerged from Him, the living creatures are His children (Prajaa) and He is their Pati. The term Pati has a direct meaning: ‘father’. Thus Vishnu, as the only source from which all creatures have emerged out, is called as Prajaapatih.  The supreme consciousness having created the lokas or the fields of activity deliberated upon the creation of the protector of the world and the form that should be given to it ( Aitteriya Upanishad-1/1/3) स ईक्षतेमे नु लोका लोकपालान्नु सृजा इति॥
सोऽद्भ्य एव पुरुषं समुद्धृत्यामूर्च्छयत्‌ ॥ ||३||ईक्षत - saḥ īkṣata - the Spirit thought | इमे नु लोकाः - ime nu lokāḥ - Lo, these are the worlds |लोकपालान् नु - lokapālān nu - guardians for my worlds | सृजै इति - sṛjai iti - now will I make | सः - saḥ - he | अद्भ्यः एव - adbhyaḥ eva - out of the waters | पुरुषम् - puruṣam - the Purusha | समुद्धृत्य- samuddhṛtya - gathered | अमूर्च्छयत् - amūrcchayat - gave shape and substance..

तमभ्यतपत्तस्याभितप्तस्य मुखं निरभिद्यत यथाऽण्डं मुखाद्वाग्वाचोऽग्निर्नासिके निरभिद्येतां नासिकाभ्यां प्राणः॥
प्राणाद्वायुरक्षिणी निरभिद्येतमक्षीभ्यां चक्षुश्चक्षुष आदित्यः कर्णौ निरभिद्येतां कर्णाभ्यां श्रोत्रं श्रोत्राद्दिशस्त्वङ् निरभिद्यत त्वचो लोमानि लोमभ्य ओषधिवनस्पतयो हृदयं निरभिद्यत हृदयान्मनो मनसश्चन्द्रमा नाभिर्निरभिद्यत नाभ्या अपानोऽपानान्मृत्युः शिश्नं निरभिद्यत शिश्नाद्रेतो रेतस आपः ॥ ||४||Yea, the Spirit brooded over Him and of Him thus brooded over the mouth broke forth, as when an egg is hatched and breaketh; from the mouth brake Speech and of Speech fire was born. The nostrils brake forth and from the nostrils Breath and of Breath air was born. The eyes brake forth and from the eyes Sight and of Sight the Sun was born. The ears brake forth and from the ears Hearing and of Hearing the regions were born. The skin brake forth and from the skin hairs and from the hairs herbs of healing and all trees and plants were born. The heart brake forth and from the heart Mind and of Mind the moon was born. The navel brake forth and from the navel Apana and of Apana Death was born. The organ of pleasure brake forth and from the organ seed and of seed the waters were born.अभ्यतपत् - tam abhyatapat - the Spirit brooded over Him | त्स्य अभितप्तस्य - tsya abhitaptasya - of Him thus brooded over |अण्डम् यथा - aṇḍam yathā - as when an egg is hatched and breaketh | मुखम् निरभिद्यत - mukham nirabhidyata - the mouth broke forth | मुखात् वाक्- mukhāt vāk - from the mouth brake Speech |वाचः अग्निः - vācaḥ agniḥ - of Speech fire was born | नासिके निरभिद्येताम् - nāsike nirabhidyetām- the nostrils brake forth | नासिकभ्याम् प्राणः - nāsikabhyām prāṇaḥ - from the nostrils Breath |प्राणात् वायुः - prāṇāt vāyuḥ - of Breath air was born | अक्षिणी निरभिद्येताम् - akṣiṇī nirabhidyetām- the eyes brake forth | अक्षिभ्याम् चक्षुः - akṣibhyām cakṣuḥ - from the eyes Sight | चक्षुषः आदित्यः - cakṣuṣaḥ ādityaḥ - of Sight the Sun was born | कर्णभ्याम् श्रोत्रम् - karṇabhyām śrotram- from the ears Hearing | श्रोत्रात् दिशः - śrotrāt diśaḥ - of Hearing the regions were born | त्वक् निरभिद्यत - tvak nirabhidyata - the skin brake forth | त्वचः लोमानि - tvacaḥ lomāni - from the skin hairs | लोमभ्यः ओषधिवनस्पतयः - lomabhyaḥ oṣadhivanaspatayaḥ - from the hairs herbs of healing and all trees and plants were born |हृदयम् निराभेद्यत - hṛdayam nirābhedyata - the heart brake forth | हृदयात् मनः - hṛdayāt manaḥ - from the heart Mind | मनसः चन्द्रमाः - manasaḥ candramāḥ - of Mind the moon was born |नाभिः निरभिद्यत - nābhiḥ nirabhidyata - the navel brake forth | नाभ्याः अपानः - nābhyāḥ apānaḥ - from the navel Apana | अपानात् मृत्युः - apānāt mṛtyuḥ - of Apana Death was born | शिश्नम् निरभिद्यत - śiśnam nirabhidyata - the organ of pleasure brake forth | रेतसः आपः - retasaḥ āpaḥ- of seed the waters were born | शिश्रात् रेतः - śiśrāt retaḥ - from the organ seed.The quarters (space) extended towards four directions North,south ,east and west and without the medium of the quarters of space sound can't travel and heard ,space is the presiding deity of the hearing..

 Next sun is the form of swan appeared and explained the third leg representing the luminous worlds.The fire,sun,moon and lighting are the four parts each of one sixteen parts .The abiding divine from Chandogya Upanishad( 3/6/8) 

तावानस्य महिमा ततो ज्यायाश्च पूरुषः। पादोऽस्य सर्वा भूतानि त्रिपादस्यामृतं दिवीति॥ ||६|| अयं वाव स योऽयमन्तः पुरुष अकाशो यो वै सोऽन्तः पुरुष आकाशः॥ ||८||

Now the prashna Upanishad says"आदित्यो ह वै प्राणो रयिरेव चन्द्रमाः रयिर्वा एतत्‌ सर्वं यन्मूर्तं चामूर्तं च तस्मान्मूर्तिरेव रयिः ॥ ||५||आदित्यः - ādityaḥ - the Sun | ह वै प्राणः - ha vai prāṇaḥ - verily is Life | चन्द्रमा एव - candramā eva - the Moon | रयिः वा - rayiḥ vā - is no more than Matter | यत् मूर्त्तम् - yat mūrttam - formed | यत् च अमूर्त्तम् - yat ca amūrttam - formless | एतत् सर्वम् वै - etat sarvam vai - truly all this Universe | रयिः - rayiḥ - is Matter | तस्मात् - tasmāt - therefore | मूर्तिः एव रयिः - mūrtiḥ eva rayiḥ - Form and Matter are One. Further says प्राणस्येदं वशे सर्वं त्रिदिवे यत्‌ प्रतिष्ठितम्‌।

मातेव पुत्रान्‌ रक्षस्व श्रीश्च प्रज्ञां च विधेहि न इति ॥ ||१३||

त्रिदिवे - tridive - in the heavens | यत् प्रतिष्ठितम् - yat pratiṣṭhitam - all that is established | इदम् सर्वम् - idam sarvam - all this Universe | प्राणस्य वशे - prāṇasya vaśe - to the Breath is subject | माता पुत्रान् इव - mātā putrān iva - as a mother watches over her little children | रक्षस्व - rakṣasva - guard us | श्रीः - śrīḥ - fortune and beauty | प्रज्ञाम् - prajñām - Wisdom | नः विधेहि इति - naḥ vidhehi iti - give us.

Now the mahanarayana Upanishad says " vena,the noon sun who was born at the beginning of the creation of the first effect of supreme purusha( purusha' vedam Saram) BrhmAn and who spreads all over the whole world up to its boundary."
The purusha the virat took his breath form like prana the cosmic egg,he is self created swayambhu ,the virat Maha Narayana purusha thus became the separate personality from atman,though the intervention of hiranagarbha representing the totality of the egg.
Now from bhagawad gita,mundak Upanishad and mandukya Upanishad explains it briefly,This Ātman, which is Brahman, is fourfold, and can be
approached and attained by a fourfold process of self-
transcendence. We now propose to take up these stages,
one by one, by way of analysis and synthesis. The first stage
of approach, naturally, is that which pertains to the degree
of reality presented before our senses. All successful effort
commences with immediate reality. We, generally, say, ‘you
must be realistic in your life and not too much idealistic’,
which means that our life should correspond to facts, as
they are, and we should not merely idealise or live in a
world of dream. The mind will not accept what it does not
see or understand; and no teaching, whatever be the subject
of the teaching, can be undertaken without reference to
facts, facts which are a reality to the senses, because, today,
at the present moment, we live in a world of the senses. We
cannot reject what is real to the senses, as long as we are
confined to their operation. The Māndūkya Upanishad,
therefore, takes this aspect into consideration and
commences the work of analysis of the self from the
foundation of sense-perception and mental cognition based
on this perception. What do we see? This is the first
question, and what we see is immediately the subject of
investigation. Scientists are engaged in what they see and
their enquiries and experiments are restricted to what is
seen with the eyes. Science does not concern itself with the
invisible, because the invisible cannot be observed and,
therefore, cannot also be an object of experiment and
investigation. What do we see? We see the world. We see
the body. We do not see God, or Īsvara, or Brahman. We don't  see Omkāra, Praṇava, the Creator, Preserver,
Destroyer. All the things which we hear are not seen by us,
and we cannot accept sermons based on invisibles unless a
satisfactory explanation is offered first in regard to the
visible. ‘Can you tell me what this is before me? Then I can
accept what you say in regard to that which is above me.’
This immediacy of consciousness, this sensory fact which is
presented to us in our day-to-day experience is
comprehended within what may be called the waking life or
jāgrat-avastha. All our life is confined to the waking
experience, and we are not concerned so much with our
experiences in dream and sleep as with those in the waking
state. To us jīvas, mortals, individuals, humans, whatever is
presented in the waking state is real, and to us life means
just waking life. Our business is with facts presented in the
waking consciousness. So we shall begin, first of all, with an
understanding of the way in which we begin to know the
world as it appears to us in the waking life.
The waking consciousness is the first foot of the Ātman,
as it were, the first aspect or phase of experience that we are
studying and investigating. The waking consciousness is
jāgaritasthānah, that consciousness which has its abode in
the wakeful condition of the individual. And what is its
special feature? Bahihprājñaah: It is conscious only of what
is outside, not conscious of what is inside. We cannot even
see what is in our own stomachs. How can we see what is in
our minds? We are extroverts, aware of only what is
external to our bodies, concerned with things which are
external to the bodies, and busy with those objects which
are other than our own bodies. We deal with things, but all
50these dealings are with ‘other’ things, not with ourselves.
This, is the peculiar structure of the waking consciousness
which is engaged in action, and is busy with other things,
but not with itself. We are worried over others, not
ourselves. We are engaged in the study, observation,
experimentation and dealing of other objects and persons;
not ourselves. This is the peculiarity of the waking
consciousness, conscious only of what is external. Saptānga
ekonavimśatimukhah: Seven-limbed and nineteen-
mouthed is this consciousness. It looks as if it is a Rāvana
multiplied, with so many heads, as it were. Seven limbs this
consciousness has, and nineteen mouths it has, and it eats
the gross – sthūlabhug. It swallows, consumes what is
gross. And what is its name? Vaiśvānara is its name. This is
the first foot of the Ātman. This is the outermost
appearance of the Ātman.
The Māndūkya Upanishad envisages the Ātman in this
waking life, not merely from the point of view of the
microcosm, but also from the standpoint of the
macrocosm. Therefore, it is not merely an analysis of the
self; it is also a synthesis of the subjective and the objective.
From the point of view of the Upanishad, at least, there is
no unbridgeable gulf between the individual and the
cosmic, jīva and Īsvara, the microcosmic and the
macrocosmic, pindānda and brahmānda. So, in the study of
the waking life, the Māndūkya Upanishad brings about a
harmony between ourselves and the world, jīva, and Īsvara,
Ātman and Brahman, and this fact becomes known from
the very definition of the first phase of the Ātman given in
this mantra. The seven limbs of the first phase of the Ātman
51refer to a definition of the Cosmic Self given in one
Upanishad and the nineteen mouths refer to the functions
of the self in its capacity as an individual, isolated from the
cosmos. That the waking consciousness is aware only of the
external is one aspect of the matter, and this aspect or this
phase of the function of consciousness in the waking life
applies equally to the individual and the cosmic, and it is a
common definition both of jīva and Īsvara, with a subtle
distinction, of course, which we have to observe between
the two. The jīva is conscious of the external, and Īsvara,
also, is conscious of the external, but in two different ways.
Both are bahihprājña shall come to this point shortly.
The Mūndaka Upanishad has a beautiful mantra to
which reference is made by the word, saptānga (seven-
limbed):
Agnir mūrdhā, cakṣhuṣhī candra-sūryau, diśah śrotre, vāk
vivṛitāsca vedāh; vāyuh prānah, hṛidayam Viśvamasya,
pādbhyām pṛithivī; Eṣha sarva-bhūtāntarātmā.
This is the all-pervading paramātman, residing in all
beings: eṣha sarva-bhūtāntarātmā. Who is this Being?
Agnir mūrdhā: The shining regions of the heaven may be
regarded as His head. The topmost region of creation is His
crown. Cakṣhushi candra-sūryau: His eyes are the sun and
the moon. Diśah śrotre: The quarters of the heavens are His
cars, through which He hears. Vāk vivṛitāsca vedāh: The
Vedās are His speech. Vāyuh prānah: His breath is all this
air of the cosmos: Hṛidayam Viśvamasya: The whole
universe is His heart. Pādbhyām prithivī: The earthly region
may be regarded as His feet. This is the Universal Ātman,
from the point of view of the waking consciousness. This is
52the Virāt, or the Universal Person, who is sung in the
Puruṣha-Sūkta of the Veda. This is the Virāt whom Arjuna
saw, as described in the eleventh chapter of the Bhagavad-
Gītā. This is the Virāt who was exhibited in the Kaurava
court, by Sri Kriṣhna, when He went for peace-making. This
is the Virāt which Yaśoda saw in the mouth of the baby
Kriṣhna. This is the Cosmic Man, nahapuruṣha,
purushottama, Virāt-puruṣha. He is also called Vaiśvānara,
from the term viśvā-nara. Viśva is the cosmos; nara is man.
He is called Vaiśvānara, because He is the Cosmic Man, the
only Man in the whole cosmos. There is only one Man, and
He is this. We are reminded here of the opinion of saint
Mīrā who is reported to have said that there is only one
puruṣha: There are not many men in this world. There is
only one Man, and this is the Man: He is Vaiśvānara.
This is the cosmic description of the Virāt-puruṣha, and
the Virāt is a name that we give to Consciousness as
animating the physical universe. Just as we have
consciousness animating our physical body, there is a
Consciousness animating the physical universe. This vast
cosmos; with all its stellar and planetary systems, with all its
milky ways, with all its space-time and causal laws, is the
physical cosmos, and this is animated by a Consciousness,
just as our bodies are animated. This animating
Consciousness is the antaryāmin, so called because of His
being immanent in all things, hidden behind all things,
secretly present in everything, whether conscious or
unconscious. For this Virāt-puruṣha, there is no difference
between living being and dead matter. There is no such
thing as inorganic substance and biological stuff, thedistinctions that scientists do make, because inanimate
matter, the vegetable kingdom, the animal world and the
human species are distinctions made on account of the
observation of degrees in the manifestation of Reality, by
us, as human beings. No such distinction obtains to the
Virāt Himself. He is present in the inanimate as well as in
the animate by means of what are called the gunas of
prakṛiti – sattva, rajas and tamas – composure, activity and
inertia – properties of matter. When He manifests Himself
through tamas alone, we call it inanimate existence. Such
objects as stone, rock, which, from our point of view, do
not seem to have any consciousness animating them, are
revelations of the Virāt-puruṣha through tamoguna
prakṛiti, a quality of prakṛiti in which rajas and sattva are
hidden, tamas predominating over rajas and sattva. When
rajas and sattva slowly reveal themselves more and more in
larger quantity and extent, there is animation, life creeps
into existence, and from the inanimate we come to the
animate. The first manifestation of life is through what we
call prāna – the vital sustaining power in all living beings.
While prāna does not operate in inanimate objects like
stone, there is prāna functioning in the world of plants,
vegetables, etc. Plants breathe; they do not merely exist like
rock. But plants do not think as animals do. The function of
thinking belongs to a higher order of Reality we call the
animal world, with all its instincts and sensations. Here we
have a still greater degree of the manifestation of Reality.
There is an approximation to sattva in the human level,
where we have not only functions of breathing and
thinking, but also of understanding, ratiocination and
54logical discrimination. This is the condition of vijñāna as
distinguished from mānās, to which alone the animal world
is confined, and from prāna, to which alone the vegetable
kingdom is constrained, and from annā, to which alone the
inanimate world is restricted. But the vijñāna to which we
have reached at the human level, the fourth degree, we may
say, of the revelation of Reality, is not all. There is a higher
step that we have to take above the human, beyond the
vijñāna. That step which is above vijñāna or the human
level is the realm of ānanda or divine delight. So, from annā
we come to prāna, from prāna to mānās, from mānās to
vijñāna, from vijñāna to ānanda.
This ānanda is equivalent to chit and sat –
Consciousness and Being. All that was in the lower levels
gets absorbed into this ānanda. Whatever meaning we saw
in the inanimate level, in the levels of the plants, animals
and humans, all this meaning is found in the level of Reality
as ānanda; and here, existence, consciousness and bliss
become one, while in the lower levels they get separated.
There is only existence or ‘sat’ in rocks, no chit and ānanda.
Rocks exist, but they do not think; they do not feel; they do
not understand; and do not experience joy. But a slow
process of the revelation of thought-functioning takes place
in the higher levels, until it reaches a kind of perfection in
the human consciousness. Here we have sattva mixed up
with rajas and tamas, on account of which we are very
active; sometimes lethargic, and due to the element of
sattva manifest as a fraction, we feel happy at times, though
not always. But happiness at times is of no use, being
undependable.
55 it were. This is the function of the mouth. The medium of
the reception of objects into our own self is the mouth. In
one sense, the eyes also are the mouth, the ears, are the
mouth, because they receive and absorb certain vibrations
through different functions. Vibrations impinge on our
personality through the avenues called the senses, viz., eyes,
ears, etc., and all these may be regarded as mouths; in this
sense, everything that is cognised by the senses is āharā or
food for this personality. Anything that we consume with
our senses is āharā. Āharā-śuddhau sattva-śuddhih: When
there is purity of food, there is illumination by means of
sattva from within, says the Chhāndogya Upanishad. It
does not mean that we should take only milk and fruits
every day, which we usually regard as sāttvica diet, while
we may think evil thoughts, see ugly sights, hear bad news,
and so on. Sāttvica āharā is the purified vibration which the
senses receive and communicate to the personality through
all their functions, at all times. So, the senses are the
mouths, and every kind of sense may be regarded as a
mouth. There are nineteen functional apparatuses of this
wakeful consciousness through which it receives vibrations
from and establishes a contact with the outer world. What
are the nineteen mouths? We have the five senses of
knowledge, or jñānendriyas, as we call them: śrotra (ears),
tvak (skin), chakṣhus (eyes), jihvā (tongue) and ghranā
(nose). These are the five senses of knowledge. And we have
the five organs of action: vāk (speech), pāṇi (hands), pāda
(feet); upastha (genitals) and pāyu (anus). Then, we have
the five operational activities through the subtle body as
well as the physical body, which are called the prānas:
57prāna, apāna, vyāna, udāna and samāna. The five senses of
knowledge, the five organs of action and the five prānas
make the number fifteen. These fifteen functional aspects
may be regarded as the outer core of individual activity. But
there is also an inner core of our functions, which is
constituted of the fourfold psychological organ, the
antaḥkarana-catushtaya: - mānās, buddhi, ahamkāra and
citta – mānās, or the mind, which thinks and deliberates;
buddhi, or the intellect, which ratiocinates, understands
and decides; ahamkāra, or the ego, which arrogates and
appropriates things to itself; and the citta which is capable
of performing many functions, the main feature of it being
memory, recollection, retention of past impressions, and
this is what is generally known as the sub-conscious level of
the psyche. This is the fourfold antaḥkarana-catushtaya, as
it is called, and with these four, coupled with the five
jñānendriyas, five karmendriyas and five prānas, we have
the nineteen mouths of the jīva, the individual. It is with
these nineteen mouths that we come in contact with the
world outside, and it is with the help of these that we
absorb the world into ourselves. We communicate our
personality to the world through these instruments, and we
absorb qualities and characters of the world into ourselves
through these instruments, again. These nineteen mouths,
therefore, are the media or link between the individual and
the Universe. How do we know that there is a world
outside? Through these nineteen mouths do we apprehend
all that is external. And it is not that we are merely aware of
the existence of the world; we are also affected by the world;
and samsāra is this process of getting affected by theworld’s existence, not merely a perception of the world.
They say, even maha-puruṣhas, jīvanmuktas perceive the
world, but they are not samsārins, because while they
perceive the world, they are not affected by it. These maha-
puruṣhas are in Īsvara-sriṣhti and not in jīva-sriṣhti. They
do not create or manufacture a world of their own. They
are satisfied with the world that is already created by Īsvara,
or the Virāt, Vaiśvānara. This is the nature of the waking
consciousness, both in its individual and cosmic aspects, as
jīva and Īsvara. In its capacity as Virāt, it is saptānga; and as
the jīva, it is ekonavimśatmukha, animating respectively the
physical universe and the physical body.
What do the nineteen mouths of the jīva consume?
Physical objects. What do we see? Physical objects. What do
we hear? Physical things. What do we taste? Physical
objects. And what do we grasp with our hands? Physical
objects. Where do we walk with our feet? On the physical
earth. What do we think in our minds? Physical objects. All
the functions of ours through these nineteen mouths are
connected with the physical world. Even the ideas that we
may entertain in our minds are connected with physical
objects. We cannot think only subtle things, because even
the subtle things that we may try to think are only
impressions of the perception of physical objects. We
cannot think anything super-physical. We are therefore on
earth, in a physical world, in a physical universe. Our
consciousness is tethered to the physical body, and the
counterpart, cosmically, of this physical consciousness, is
Vaiśvānara. This is jāgaritasthāna, the waking abode of
consciousness, waking in the sense that it is wakeful to thebecause the consciousness of the jīva is particularised. We
have no universal desire in us. There is no desire in us that
can include within itself everything that is in the cosmos.
Whenever we want something, it is only something in some
place, differentiated from some other thing at some other
place. We always create a bifurcation of things. We cannot
take all things into consideration in our dealings of day-to-
day life; even our judgments are affected by our partiality
due to desires. We cannot be easily impartial, which means
to say that we cannot take all sides of the matter when we
judge things. Certain aspects always escape our notice,
which vitiates our judgment. So, the jīva’s judgment is
erroneous, and, therefore, the world binds the jīva.
As you do not understand the world, and deal with it
with this wrong understanding of it, the world will recoil
upon you, and this recoiling is what is known as the effect
of karma. While your dealings with the world may be called
karma, the recoil of the world upon you is the effect of
karma. The world will not redound upon you if you deal
with it with an understanding of its real nature. But you
deal with it with a prejudiced notion in regard to it, and
with a subtle desire to utilise it as an instrument in the
satisfactions of your desires. We should not use the world
as an instrument for our satisfaction. If we try to use it in
this manner, the world will try to use us, also, as an
instrument. It will give us tit for tat. As we behave with the
world, so the world will behave with us. We should not
regard ourselves as the centre of the world, who should be
served by the world. We cannot regard ourselves as masters
and treat the world as a servant. If we put on this attitude of
65superiority regarding the world, the world will behave
towards us in a similar manner, and treat us as servants,
kick us now and then, and make us suffer, not merely in
this life, but through a series of lives. This is the samsāra in
which we are entangled. This is jīva’s bahihprājñata, and its
consequences.
Īsvara’s bahihvprājñata is a liberated state. It is capable
of being simultaneously aware of all creation, while we here
are aware of a few things by succession. We cannot think
even two things at the same time. How, then, to think of all
things at the same time? While the consciousness of the
Virāt is simultaneity of existence – therefore it is
Omniscience, sarvajñatva – the jīva’s consciousness is
successive, operating by jumps from one to another, and so
it cannot comprehend all things. It is alpajña, little-
knowing. While Virāt is everywhere, sarvāntaryarmin, the
jīva is aikadeśika, existing only at one place. We cannot
occupy two seats at the same time, while Īsvara can occupy
all seats at the same time. While the Virāt is sarvaśaktiman,
All-powerful, Almighty, because of His simultaneous
association with everything, the jīva is alpaśakti man,
impotent, with no power, because he is dissociated from
things. The power of the Virāt is not due to grasping things
with His hands, but due to His being immanent in all
things. His knowledge is insight, not perception. The
consciousness or knowledge of the Virāt is an intuition of
the whole cosmos, while the consciousness of the jīva in the
waking state in regard to the objects is a sensory perception;
it is not an insight. We have no insight into things, and we
have no intuition of objects. Because of that reason, we
66cannot have power over things. We are weak in our wilt
and in our body. We desire, but we cannot fulfil our desires,
because of this weakness of ours. Our desires are our
weakness; and the Virāt’s strength is His desirelessness. The
more you desire, the weaker do you become; the less you
desire, the stronger you are, so that the highest state of
desirelessness is the state of the Virāt or Vaiśvānara. It is
here that the jīva transfers itself to Īsvara, and does not long
for things, and so does not hate things. This mantra of the
Māndūkya Upanishad is a description of the first quarter of
the Ātman; the first stage of the investigation of
consciousness in its relation to waking life, both
individually and cosmically, called respectively, Viśva and or jiva the virat
Purusha suktam says," sahasrsha sirsho sahasrsha netram ,...the supreme reality or self is embodied or encased in threefold body,the Gross body ,the subtle body and the casual body of the sum total makes the virat universe.
We find vivid description of the virat purusha in the dhyana slokas of Vishnu sahsrnama shankar commentary,

Sree-mahaa-vishnu-preetyarthe jape Viniyogah

Having thus installed through sankalpa the Lord in himself and having come under the protecting wings of the mighty lord, here is the declaration how he is going to employ himself in it. He is going to engage himself (Viniyoga) in japa (jape) of the “Thousand Names of Lord” ("sahasra-naama"). Now the question is: with what motive should be undertake this chanting? The answer is in the very statement that it is only for the grace (Preetyarthe) of Sree Maha Vishnu.

Symbolism: After chanting this declaration in the mind, the saadhaka, takes a spoon of water (Teertham) in his right palm and pours it on the floor in front of him.

A true seeker is not desire-ridden for material satisfaction, and, therefore, he can have only one intention-the grace of lord, which will manifest in him as contemplative power.

These twelve ‘slogans’ are chanted for invoking and installing these refreshing and spiritually benign ideas on the limbs of the devotee himself. At this juncture this makes him inspired sufficiently for higher meditation upon the truth as indicated and directed by the thousand terms in Sahasranaama.

This beautiful subjective ritual is known as ‘Installation on the limbs’ (Anga-nyaasa). Not only that the student temporarily discovers a new surge of inspiration, but even beginners feel highly relieved, at least temporarily, from the load of his senses of ‘sins’. When this is properly performed with a right attitude and devotion, the student gains identification (saaroopya) with the Lord of his heart, at the outer levels of his personality.

Now the swe "Upanishad and valmiki Ramayana has a clear description about purusha,vedahametam purusham mahantam adityavarnam tamasah parastat

tamevam vidvan amrita iha bhavati nanyah pantha vidyate'yanaya ||

Meaning: I know that great puruSha, luminous as the sun, who is beyond the darkness of prakrti. Only by knowing him does one become immortal here, ie., freed from the cycle of deaths and births in this life itself. There is no other way (ie, upAsana/prapatti) other than this.

This mantra, which occurs in the shvetAshvatara upaniShad, is echoed by both vishvAmitra and mandodari in the rAmAyaNa as follows:

aham vedmi mahaatmaanam raamam satya paraakramam ||

vashiShTho.api mahaatejaa ye ca ime tapasi sthitaaH | (~ vAlmiki rAmAyaNa, 1-19-14)

Meaning: Oh DasarathA ! I fully comprehend Rama as the greatest of Souls and as the most valorous and righteous One . Sage VasishtA of great lustre due to his superior penance and others like him in Your court also understand these qualifications of Your young son, Rama .

The first part of this shloka “ahaM vedmi mahAtmAnam” is nothing but the puruSha sUkta/shvetAshvataropaniShad mantra “vedAhametam puruSham mahantam”.  The knowing refers to meditation or sravaNa, manana, nidhidhyAsa. For a full commentary of this shloka by shrIvaiShNava acharyas, Then, there is the shvetAshvataropaniShad mantra,

sarvaanana shirogriivaH sarvabhuutaguhaashayaH |

sarvavyaapii sa bhagavaa.nstasmaat.h sarvagataH shivaH|| (3.11)

Meaning: Having the faces, heads and necks of all as his, he resides in the cave of the hearts of all entities. Bhagavan is pervading everything. Therefore he is everywhere and also auspicious.

Brahma reiterates the same in the rAmAyaNa as follows:

dR^ishyase sarvabhuuteShu goShu cha braahmaNeShu cha || 6-117-21

dikShu sarvaasu gagane parvateShu nadiiShu cha |

sahasracharaNaH shriimaan shatashiirShaH sahasradR^ik || 6-117-22

tvaM dhaarayasi bhuutaani pR^ithiviiM cha saparvataam |

Meaning: "You appear in all created beings in the cattle and in brahmanas. You exist in all quarters, in the sky, in mountains and in rivers. With thousand feet, with hundred heads and with thousand eyes along with Lakshmi, you bear the earth with all its created beings along with its mountains."

The meaning of this shloka is the same as that of the shvetAshvatara mantra. Essentially, all beings are his body as already indicated by “jagat sarvam sharIram te”. So, the hundred heads, thousand eyes, etc refer to the faces, heads and necks of the created beings. As they are his body, he can be said to have a thousand heads, etc.

Then, the shvetAshvataropaniShad gives a beautiful mantra pertaining to the vibhUtI yoga as follows:

nīlaḥ pataṅgo harito lohitākṣas taḍidgarbha ṛtavaḥ samudrāḥ /

anādimāṃs tvaṃ vibhutvena vartase yato jātāni bhuvanāni viśvā // (4.4 )

Meaning: You are the dark blue bird and the green parrot with red eyes. You are the thunder-cloud, the seasons and the oceans. You are without beginning and the Infinite. You are He from whom all the worlds are born.

This is nothing but a description of bhagavAn as various beautiful vibhUtIs. This mantra occurs in the skambha sUkta as well. Now note what Brahma says:

tvaM yajJNstvaM vaShaTkaarastvamoMkaaraH paraatparaH || 6-117-20

prabhavaM nidhanaM vaa te no viduH ko bhavaaniti |

Meaning: You (rAma) are the sacrificial performance. You are the sacred syllable 'Vashat' (on hearing which the Adhvaryu priest casts the oblation to a deity into the sacrificial fire). You are the mystic syllable 'OM'. You are higher than the highest. People neither know your end nor your origin nor who you are in reality.

The same concept expressed with different vibhUtIs.

And of course, this svEtAsvatAra mantra is the same as that of the Rudra prashna, as follows,एको हि रुद्रो न द्वितीयाय तस्थुर्य इमांल्लोकानीशत ईशनीभिः।

प्रत्यङ्जनांस्तिष्ठति सञ्चुकोचान्तकाले संसृज्य विश्वा भुवनानि गोपाः॥ ||२||yaḥ - He who | इमान् लोकान् - imān lokān - the worlds | ईशनीभिः - īśanībhiḥ - by His own powers | ईशते - īśate - protects and controls | सः- saḥ - He | रुद्रः - rudraḥ - Rudra | एकः - ekaḥ - is one only | हि - hi - Rudra | द्वितीयाय न तस्थुः - dvitīyāya na tasthuḥ - There is no one beside Him who can make Him the second? | हे जनाः - he janāḥ - O men | प्रत्यङ् - pratyaṅ - inside the hearts of all beings | तिष्ठति - tiṣṭhati - He is present | विश्वा - viśvā - all | भुवनानि - bhuvanāni- the worlds | संसृज्य - saṁsṛjya - After projecting and maintaining | गोपाः - gopāḥ - |भूत्वा - bhūtvā - | अन्तकाले - antakāle - finally |सञ्चुकोच - sañcukoca - withdraws..svtew Upanishad(3/12) महान्प्रभुर्वै पुरुषः सत्वस्यैष प्रवर्तकः।

सुनिर्मलामिमां प्राप्तिमीशानो ज्योतिरव्ययः॥ ||१२||पुरुषः - puruṣaḥ - This Self | महान् प्रभुः - mahān prabhuḥ - the mighty Lord | वै - vai - (is) indeed | ईशानः - īśānaḥ - that controls everything? | अव्ययः - avyayaḥ - imperishable | ज्योतिः - jyotiḥ - (internal) light | एषः - eṣaḥ - He | सुनिर्मलाम् - sunirmalām - pure | इमाम् प्राप्तिम् - imām prāptim - to gain that extremely pure state (of Mukti) | उद्दिश्य - uddiśya - to enable | सत्वस्य - satvasya - of the intellect?? | प्रवर्तकः - pravartakaḥ - guide

Now the mahanarayana Upanishad says , Though he appears a have a form and qualities

Which are characteristic of purely gross nature limited by the time and space he is not affected by it.He manifests as the manifold universe ........

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