20 Sep 2021
[Ms. Laxmi Thrylokya asked:- Please explain in detail the following terminology: Parabrahman, Brahman, Iishvara, Jiiva, Aatman, Jagat, Prakruti, Maayaa, Aadiparaashaktii and Purusha.]
Swami Replied:-
Parabrahman and Brahman:- Brahman is the greatest of the items of a specific group. For example, the Veda is called Brahman because the Veda is the greatest among Spiritual scriptures of Hinduism. Unimaginable God is also called Brahman because He is the greatest among all the items of creation. Even the soul is called Brahman because soul is greatest among all the items of creation. But, God is greater than the soul and hence, God can be also called as Brahman. Since God is the absolute greatest, God must be called as Parabrahman, which means that He is greater than any other Brahman. In ancient days, the word Brahman was used to mean the absolute unimaginable God as we see the Brahmasuutrams. Shankara used this word “Parabrahman” for the absolute unimaginable God, for whom silence alone is the explanation (Maunavyākhyā prakaṭita Parabrahma tattvam…) since the absolute God cannot be even imagined by any soul. Hence, it will be better to confine the word Parabrahman to the absolute unimaginable God, who existed alone before the creation. Even after creation, Parabrahman exists alone since Parabrahman is the absolute reality whereas creation is the relative reality. Relative reality means that the creation is real based upon the absolute reality of Parabrahman. Brahman means greatest (Bṛhi = vṛddhau). Parabrahman means that which is greater than Brahman (Brahmaṇaḥ paraḥ Śreṣṭhataraḥ).
Iishvara:- Parabrahman created some space and relative subtle energy with which the 1st energetic form was created with which Parabrahman merged and was called Datta or Iishvara or Hiranyagarbha or Naaraayana or Father of heaven. This 1st energetic incarnation remains eternal even in the ultimate dissolution of the creation. Iishvara created space and further primordial energy to continue the creation further. Iishvara means the controller of the creation (Īśate iti Īśvaraḥ). The 1st energetic form created by the unimaginable God is perfectly merged by the unimaginable God so that Iishvara becomes the permanent residential address of unimaginable God. In this view, there is no difference between unimaginable God and Iishvara. The original non-mediated unimaginable God Himself became Iishvara by expressing Himself to the souls of His creation.
Jiiva:- Jiiva is the awareness created in the course of creation done by Iishvara. Jiiva is a tiny part of the creation called Paraaprakruti. This awareness is a specific work form of inert energy only. Jiiva is awareness by itself and also makes the inert item like body to have awareness (Jīvati svayaṃ jīvayati param iti Jīvaḥ).
Aatman:- The inert energy that is generated from the digestion of food in human beings or that is directly supplied in energetic beings to be transformed into awareness (Jiiva) in the functioning nervous system is called Aatman. Essence of anything is also called Aatman. Aatman means that which spreads over (Atati iti Ātmā). The awareness spreads all over the body making the body to have awareness.
Jagat and Prakruti:- Both mean creation done by God. Jagat means that which is generated and destroyed (Jacchati Gacchati iti Jagat). Prakruti also means the creation, which is very great product of creation done by God (Praśastā kṛtiḥ iti Prakṛtiḥ). The word Prakruti means the root cause in any context (Prakṛṣṭaṃ kriyate anayā iti Prakṛtiḥ). Maayaa, the unimaginable power, which is the unimaginable God Himself is the root cause of this creation as said in the Giita (Māyāṃ tu prakṛtiṃ viddhi…). The word Prakruti can be used as the root cause or the product generated by the root cause as per the context.
Maayaa:- It means the unimaginable power of unimaginable God. Maayaa is the unimaginable God Himself for two reasons:- 1) In the imaginable creation also, possessor of power and power can’t be isolated like Sun and sunlight. 2) In the case of unimaginable domain, two unimaginable items can’t exist since both results as one unimaginable item only. Iishvara is called as the possessor of Maayaa (Māyinaṃ tu Maheśvaram…- Gītā). Iishvara means the 1st energetic incarnation called Datta possesses the unimaginable God with Him in perfectly merged state. Since Maayaa (unimaginable power) and possessor of Maayaa or unimaginable God are one and the same, Iishvara is said to be the possessor of Maayaa or unimaginable God. This clearly proves that the possessor of unimaginable power (unimaginable God) and the unimaginable power (Maayaa) are one and the same. Whether you say that unimaginable God (Parabrahman or Brahman) created this world or the unimaginable power (Maayaa) of unimaginable God created this world, it is one and the same. In the Brahmasuutrams and the Veda, it is said that the unimaginable God created this world (Janmādyasya yataḥ – Brahmasūtrams, Yato vā imāni…– Veda). In the Veda and the Giita, it is said that Maayaa created this world (Parāsya Śaktiḥ…- Veda, Mayādhyakṣeṇa prakṛtiḥ…- Giita). Each scripture says in both ways, which means that the unimaginable God (Parabrahman or Brahman) and the unimaginable power (Maayaa) are one and the same.
Aadiparaashakti:- Stands for the beginning unimaginable power and the great product (creation) of that power. The beginning power is Maayaa standing for the unimaginable God and the product of the unimaginable power is the creation or Prakruti. Hence, Aadiparaashakti means both the unimaginable power or unimaginable God and this creation called Jagat or Prakruti. Iishvara or Datta is Aadiparaashakti because Iishvara is the result of Aadiparaashakti only since this word has two meanings: 1) Aadiparaashakti means Maayaa, which means unimaginable God. 2) Aadiparaashakti means the product of Maayaa, which is the 1st energetic form (both body and soul). Iishvara means the 1st energetic form with which the unimaginable God merged perfectly. Hence, there is no difference between Iishvara or Datta and Aadiparaashakti. The gender fight is meaningless resulting due to ignorance of analysis.
Purusha:- This word generally means anything spreading in other item. This word is applied to human being also because the awareness spreads all over the body through nervous system (Puri śete iti Puruṣaḥ). Any human being can be called as Purusha irrespective of gender. This Purusha word is also used for any incarnation of God be it energetic or human. The unimaginable God or Father of heaven or Iishvara spreads all over the energetic or human medium. Therefore, any incarnation of God is called Purusha. Neither awareness spreads all over the world nor God spreads all over the world and hence, Purusha shall mean either a human being or the incarnation of God. God is not omnipresent because He knows and controls everything by His omniscience and omnipotence.
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