Such is Purush Purush 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush. Tap to open in glossary → Prakriti, Prakriti is trigunatmak, meaning its form is made up of three gunas. If you remove the three gunas from it, nothing remains, its existence ceases. Just as the form of the jiva is consciousness, if that is removed, nothing like a jivatma remains. Similarly, whether you call it an extraordinary characteristic or nature, for Prakriti, there are three gunas: sattva, rajas, and tamas. Moreover, it is inert and conscious. Maharaj has considered it as consciousness in its causal form and has accepted its independent personality. Conscious. In its functional form, it is inert. Prakriti has three gunas. Among them, sattva guna increases knowledge, rajo guna increases attachment, and tamo guna increases ignorance. It increases inertia. What is the function of Prakriti? What happens when all three combine? They increase ego and attachment. That is the function of Prakriti. Just as each of the three gunas has a separate function, a distinct nature. Similarly, Prakriti has its own collective nature. Ego and possessiveness are not the individual functions of sattva guna, tamo guna, and rajo guna. Ego and possessiveness are the functions of Prakriti. If ego, sattva guna, rajo guna, and tamo guna do not occur, then Prakriti does it. So, what is the meaning of being distinct from Prakriti? Free from ego and possessiveness. Ego and possessiveness do not hinder it. It is said that one who is distinct from Prakriti is the controller of Prakriti. So, it controls ego and possessiveness. The fundamental nature of Prakriti is to induce ego and possessiveness. Maharaj has written the same in the Shikshapatri, hasn't he? Trigunatmak tam prakrishna shakti deha tadiyayo. Jivasya cha aham mamata hetur maya avagamyata. Ego and possessiveness are caused by Maya, thus it is understood. The cause of ego and possessiveness is Maya. So Maya itself does this work. If one recognizes sattva guna, then one gets its benefits, and any disadvantages are removed. If one recognizes rajo guna, then the disadvantages of rajo guna are removed. If one recognizes tamo guna, then tamo guna is removed. Similarly, if one recognizes Prakriti, one can become distinct from it. How to recognize Prakriti, the original Prakriti? Here, all the characteristics of its function are mentioned, aren't they? It is recognized by its function; these are all subtle elements. Among them, Prakriti is called unmanifest. Beyond the unmanifest. From Prakriti came the unmanifest, from the unmanifest came Mahatattva, and from Mahatattva came three types of ego, and from the three types of ego came the 24 tattvas, thus they arose. So, all these 24 tattvas are gross. Even more subtle than that is ego. More subtle than that is Mahatattva. More subtle than that is the unmanifest. And Prakriti. Therefore, one's own Prakriti does not come under anyone's control. Let me see. Huh? Unmanifest. Unmanifest means The state of Prakriti facing creation. When Prakriti, which is in a state of equilibrium of gunas and is nirvishesh nirvishesh Description of that which is without any responsibilities. This describes Mãyã in her causal state when she is without all of the things that may develop from her (the twenty-four tattvas). Tap to open in glossary → Purush Purush 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush. Tap to open in glossary → So, that state of hers is called Avyakta. No element has yet separated from it. From Prakriti, these 24 tattvas have not separated. After the unmanifest, Mahatattva immediately appears, meaning a separate element emerged from it. And from Mahatattva, three types of ego emerge, meaning those elements separated from it. Trigunatmakta is present in all. But it separates in all. After the unmanifest, does Prakriti come, or does Mahatattva come directly? If you go towards creation, Mahatattva comes. If you go to the other side, go up, Prakriti comes. So, the unmanifest came from Prakriti. But it has not been given the name of a separate element. So, the state of Prakriti facing creation is called Avyakta. That it gets ready. Alert. If you want to compete in swimming or running, they get ready like this. One foot forward and one foot back, with fists clenched. So that state is called Avyakta. The unmanifest merges into Akshar Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Tap to open in glossary → Maharaj has considered it as consciousness in its causal form and has accepted its independent personality. And in its functional form, as creation, it is considered inert, therefore it is inert and conscious. Prakriti is eternal. This is its function. The function is the 24 tattvas, that is its function. To cause ego and possessiveness. So, to be freed from Prakriti means to be freed from ego and possessiveness. It's not about not having ego and possessiveness. It's not about not having ego and possessiveness. To be freed from it. If you keep it and then let go, then it's letting go, isn't it? Otherwise, it's already let go. What is called letting go? In the state of dissolution, everything is already let go. In dissolution, who has ego and possessiveness? If there is ego and possessiveness, and one is not bound by it, then it is. There is only one such ego and possessiveness that is related to God. One maintains the ego of being His servant. And, huh? He maintains possessiveness towards all his things, his work, and his mission. Then he is freed from ego and possessiveness. He is freed from what he has wrongly ingrained. Until now, he has wrongly ingrained it, hasn't he? We are still ingraining it. Right? What are you ingraining? We are ingraining that wrongly. If you want to be freed from it, then ingrain the truth. Ego and possessiveness. Then one is freed from the bondage of Prakriti. What does one's own Prakriti or Prakriti within oneself do? These 24 tattvas create the world. What does Prakriti do within oneself? It is understood in that. So, it is said that when one knows it, one is freed. When one knows it, when one knows its weakness, then one is freed from it. What about the weakness and strength of ego and possessiveness in both? What is its virtue and what is its fault? What is the fault? In what is one's own. To make one do things of this world, that is its fault. If it makes one do things related to God, then it is a virtue. If one knows the virtues and faults, renounces the virtues, and accepts the faults, then one is freed; otherwise, not. Just as Prakriti is inert and conscious in its causal and functional forms. Similarly, the 24 tattvas. All are inert and conscious. Maharaj said so. Actually, all 24 tattvas originated from Prakriti. Then, are they considered separate souls? As deities, they are separate souls. They manage it. Similarly, our jiva itself originated from this body of Prakriti, and then the jiva enters it. That soul, the jiva, enters its soul. Having entered. The jiva lives in its soul, meaning of the jiva. The jiva resides within it, and then Paramatma enters it. And this jiva then enters Prakriti, then creation happens. That is why the entire creation is called inert and conscious. All the inert elements and the consciousness in it, the jivatma. So, each element has a presiding deity. That is why in Hinduism, in Hindu scriptures, the earth is considered a goddess, so she is its presiding deity. Similarly, the water deity. The fire deity, all of them have their realms, and they all rule there. And there is their entire realm, where all the people are. Inert and conscious, and the third element is. The causal element, the guna, and the original cause. This Maya is inert and conscious. The inert is Prakriti and consciousness. Both elements are considered one. They cannot be separated. Just as in the jivatma, its body and the jivatma become separate. Similarly, Prakriti and its function cannot be separated. Therefore, it is considered one element. And the element of consciousness, and the element of inertness, and above consciousness, the element of Parmeshwar, these three elements are counted. The elements are all three, there is nothing special in them. What is your question? Prakriti has a soul; if there is a soul in it, then that soul is the jivatma. It came into the element of the jiva, didn't it? Prakriti, so it cannot be considered that way. Prakriti is an entire element. It cannot be separated. Moreover, it is inert and conscious. Maharaj has considered it as consciousness in its causal form. Its independent personality has been accepted. And in its functional form, as creation, it is considered inert, therefore it is inert and conscious. Prakriti is eternal. It is everlasting. Just as the jiva, Ishwaras, and Paramatma are eternal. If it is eternal, how can its nature change? How can ego and possessiveness go away? If it is eternal, how can ego and possessiveness go away? Or it is not to be removed at all. It can change, can't it? It is eternal, separated from it. It is said that creation is eternal. The jivatma changes in it, another jivatma comes. The post of collector is permanent, but the collector keeps changing. Its post does not perish. There is ego and possessiveness. As long as Prakriti exists, there is ego and possessiveness, isn't there? So, Prakriti and its function continue as they are. If the jivatma understands and takes refuge in God, then it separates and goes away. Its ego and possessiveness, its private individual ones, are released. The entire cosmic one is not released. Just as the jiva, Ishwaras, and Paramatma are eternal. They are without beginning or end, and thus eternal in their essential nature. Only the function is destroyed and changed. The ultimate reality is not destroyed, therefore it is eternal. Furthermore, it is called nirvishesh nirvishesh Description of that which is without any responsibilities. This describes Mãyã in her causal state when she is without all of the things that may develop from her (the twenty-four tattvas). Tap to open in glossary → That is, in Prakriti, which is in the causal state, specific attributes like earth are not visible, therefore it is nirvishesh nirvishesh Description of that which is without any responsibilities. This describes Mãyã in her causal state when she is without all of the things that may develop from her (the twenty-four tattvas). Tap to open in glossary → And all the elements, from Mahatattva onwards, and all jivas, are its field. It is the cause of creation. Kshetra Kshetra 1) Field. Territory. Place of dwelling. 2) Often used with kshetragna to describe a relationship similar to that between some land and its owner – the kshetra is the land, and the kshetragna its owner. Tap to open in glossary → It is the cause of its origin. Just as seeds sown in a field of grain, like wheat, millet, etc., grow. Similarly, it is the field for the creation of bodies of jivas and elements like Mahatattva. It is also the field for sustenance and dissolution. In addition to that, it should be known that it is the power of God. God creates the entire universe through it, therefore it is the power of Paramatma. It creates, operates, and stops. It does this through the medium of Prakriti. Someone says it is done directly by the principle. It does this through this medium. AI translation of the Gujarati transcript above, produced in the same pass that transcribed the audio, one English segment per Gujarati segment. Devotional and technical terms with no precise English equivalent (kirtan, satsang, vasana, samskara, and similar) are kept as their plain transliteration rather than force-translated. Not human-proofread., AI-translated, unverified · Source details