Bhagavagd Gita - Session 41- Track 4108

This is how therefore, in the Bhagavad Gita, we have full statement that at once Reality is at once immobile and mobile; it is Akshara and Kshara at the same time. Because it is Kshara, it can also become multiple; if it was only Akshara, it cannot become multiple. All multiplicity is due to the mobile character of the Reality. In immobility it is one; in its mobility it is multiple, therefore we get the description the Reality is ‘one-many’: oneness is not destroyed because of multiplicity, oneness remains, in immobility oneness always remains; in mobility there is always multiplicity.

But at the same time, this Reality (which is at once Kshara and Akshara) can be described as two that are one. Akshara is one, Kshara is another, they are two, these two are really one, because Oneness is never abolished. So, you have mathematics of the Vedic knowledge: “one that is two which is many which are two which are one”. Such is the nature of Reality: one that is two, which are multiple, which are two, which are one.

Comment: Is it something like the father who is the son who becomes the father.

Yes, this is the Vedic idea.

So, that is the nature of complexity of Reality. Therefore we say Reality is complex, not simple: if it was only simple it would be ‘one’ that’s all. When we say Reality is complex, it means: the Reality is one that is two which is multiple, which is two, which is one. That is the Reality: Reality is of such a nature.

Comment: And this statement also shows the movement.


Comment: The entire evolution.

Yes, everything! Yes, absolutely.

So, that is the idea of Purushottama: one is Purushottama. He is not only Purusha: if there was no complexity it would not be Purushottama at all, no need to say Purushottama. It is Purushottama because it is complex. So, Purushottama is that which is two: He is Purusha and yet Para Prakriti, which are two, which are one.

Reality which is absolutely Itself, It has the capacity of manifesting without loosing its immobility: therefore they are two. But both must be one otherwise from where does it come into existence? It must be one by itself: therefore it is one that is two which are one.

Therefore the Vedic idea was…there is an image of a bull and a cow: the bull and the cow are one; He and She are one, this is the secret knowledge you might say. There is a canto in Savitri which is entitled, ‘Secret Knowledge’. And this is the secret knowledge: He and She are one and the play between He and She is the secret of the whole world: the whole world is nothing but a play of He and She, that is Purushottama and Para Prakriti: this is the play of the whole world and if you don’t grasp this difference and this identity, the world is inexplicable.

Comment: This is Shiva and Shakti,

Shiva and Shakti, they are both one and yet…there is a play between the two.

Question: But why do you say it is a play between Purushottama and Para Prakriti,

Because it is the Supreme: Shiva is Purushottama, Para Prakriti is the Shakti: Shiva-Shakti, this is the play between Purushottama and Para Prakriti.

Question: Akshara is also Purushottama and Para Prakriti…?

Purushottama is Akshara that is Kshara.

Question: Can you say that it is Akshara which becomes Kshara…

It does not become: Akshara remains Akshara, it does not diminish

Question: So, it is both Akshara and Kshara together,

The moment you make a division, you fall into a trap.

The Reality must be seen as it is. Supposing I say there is one diamond it has eight aspects: we see diamond isn’t it, so many aspects of the same diamond? Such is the Reality. So if you ask the question: where the oneness of the diamond cease and where the ‘eight-ness’ starts? If you ask this question, how will you answer? You simply say: such is the nature of diamond, it has different facettes; Reality is of such a nature. What can you do about it? Then you can say: where that oneness ceases and where that eight-ness starts? Such is the nature of Reality: you have to describe Reality as it is.

Question: But the name of the oneness would be Aksharam or Purushottama?

Akshara is not different from Kshara. You might say Purushottama is one which is at once Kshara and Akshara which are also one. Such is the nature of Reality, you cannot say now: why should it be like that? That is why it is adbhutam, this Reality is adbhutam!

Question: Is it correct to say that Brahman is the Aksharam?

The word Brahman is normally used for ‘Essence’: that is Akshara. Brahman is a word which is used for Akshara, but it is also used to indicate that it is that which is the “stuff” that all that moves. Akshara is the Essence, but not merely ‘Essence’; it is also the stuff of all that moves: that is the full description of the word ‘Brahman’. But normally when you speak of Akshara or Brahman, it’s identical. But really speaking it is not so. The full definition of Brahman is: ‘It is essence which is also the stuff of all that moves’. This table is also ‘Brahman’. The stuff of it is the Brahman.

So, there are now three words which are been used: Purushottama is at once Brahman, Purusha and Ishwara. Now this is a very important secret of the Indian knowledge. Let us delve a little upon it.