1. Sahasra seershaa purushah God has 1000 (a very large number) of heads. Because all heads belong to the world=God Sahasrakshah sahasra paath 1000 eyes, 1000 feet. All eyes, feet belong to God=world Sa bhoomim viswato vritvaa Covers the earth from all sides as sky/space Atyatishtat dasaangulam Yet he exceeds by 10 digits the whole world. (exceeds finite space and time)
The world with all its teeming life and light is considered to be God. But the concept of God exceeds it too. The word "exceeds" implies finiteness of the world, which is measurable in size (space and time are not infinite, they are closed, measurable).
2. Purusha eva idagm sarvam God is all this world of experience indeed Yat bhootam yat cha bhavyam Which has gone before and yet to come Uta amritatvasya isanah Yes, God is the controller of immortality Yat annena atirohati unlike food, is not consumable.
Even if the world were to come to an end, God would not end, because it exists beyond the world; the world is God's creation. Who created God then?
Creation implies that there was nothing "before" and something came into being "after". "Before" and "after" are terms which have a meaning only with respect to time.
Do we look at a book and say, it is born at this corner and died at this other corner? The book is not flowing, like time is flowing. If we scan it through a slot then it does simulate the behavior of life and death.
The word "creation" is in the domain of flowing time. Since God exists as pure existence beyond time, the concept of creation does not apply to God, which is beyond time.
We can and should ask what created the world; because the world of experience has had a beginning and it will have an ending in time; it is flowing in time.
The implication is that existence can have two modes: "unaware" and "aware". The "unaware" state contains the "aware" state. "Unaware" is like the center watching the "aware" circle. Without the center, the circle cannot be; yet it is not a part of the circle.
It is the awareness of God, the life of God, which expresses itself in space, time and matter. Pure existence, unaware of its existence, looks like non-existence. It is like zero, Shoonya. Yet it is capable of manifesting aware existence. How?
Let us look at the example of zero. Zero can just be a zero; it can also be a sum of equal and opposite attributes (3.1416 + (-3.1416)). Any number of such pairs of opposites (duals) can come out of the original zero; yet, it does not lose its potency to create fresh pairs, it is not exhausted, it is not consumed. The zero is not like food, which is consumable.
There is simply no way we can distinguish a "pure zero" from an "impure zero" that came as the sum of a pair of equal and opposite attributes. The best we can say is that they are mutual attributes.
These philosophical questions are further explored now.
3. Tripat oordhva udait purushah Over and above three parts of measured God Paado asya iha abhavat punah One more part remained however Tato vishvang akraamat The three parts covered the world of perception Sa ashana anashane abhi Those which are consumable and un consumable.
1. Sahasra seershaa purushah
ReplyDeleteGod has 1000 (a very large number) of heads.
Because all heads belong to the world=God
Sahasrakshah sahasra paath
1000 eyes, 1000 feet. All eyes, feet belong to
God=world
Sa bhoomim viswato vritvaa
Covers the earth from all sides as sky/space
Atyatishtat dasaangulam
Yet he exceeds by 10 digits the whole world.
(exceeds finite space and time)
The world with all its teeming life and light is
considered to be God. But the concept of God exceeds
it too. The word "exceeds" implies finiteness of the
world, which is measurable in size (space and time are
not infinite, they are closed, measurable).
2. Purusha eva idagm sarvam
God is all this world of experience indeed
Yat bhootam yat cha bhavyam
Which has gone before and yet to come
Uta amritatvasya isanah
Yes, God is the controller of immortality
Yat annena atirohati
unlike food, is not consumable.
Even if the world were to come to an end, God would not
end, because it exists beyond the world; the world is
God's creation. Who created God then?
Creation implies that there was nothing "before" and
something came into being "after". "Before" and
"after" are terms which have a meaning only with
respect to time.
Do we look at a book and say, it is born at this
corner and died at this other corner? The book is not
flowing, like time is flowing. If we scan it through
a slot then it does simulate the behavior of life and
death.
The word "creation" is in the domain of flowing time.
Since God exists as pure existence beyond time, the
concept of creation does not apply to God, which is
beyond time.
We can and should ask what created the world; because
the world of experience has had a beginning and it will
have an ending in time; it is flowing in time.
The implication is that existence can have two
modes: "unaware" and "aware". The "unaware" state
contains the "aware" state. "Unaware" is like the
center watching the "aware" circle. Without the
center, the circle cannot be; yet it is not a part of
the circle.
It is the awareness of God, the life of God, which
expresses itself in space, time and matter. Pure
existence, unaware of its existence, looks like
non-existence. It is like zero, Shoonya. Yet it is
capable of manifesting aware existence. How?
Let us look at the example of zero. Zero can just be a
zero; it can also be a sum of equal and opposite
attributes (3.1416 + (-3.1416)). Any number of such
pairs of opposites (duals) can come out of the original
zero; yet, it does not lose its potency to create fresh
pairs, it is not exhausted, it is not consumed. The
zero is not like food, which is consumable.
There is simply no way we can distinguish a "pure zero"
from an "impure zero" that came as the sum of a pair of
equal and opposite attributes. The best we can say is
that they are mutual attributes.
These philosophical questions are further explored now.
3. Tripat oordhva udait purushah
Over and above three parts of measured God
Paado asya iha abhavat punah
One more part remained however
Tato vishvang akraamat
The three parts covered the world of perception
Sa ashana anashane abhi
Those which are consumable and un consumable.