December 09, 2006

She has worked out a certain possibility

Re: The Purusha Sukta - An Aurobindonian Interpretation, by RY Deshpande
by rakesh on Thu 07 Dec 2006 06:59 AM PST Profile Permanent Link
I liked your explanation of the desire of the world and Ashwapati's tapasya and the work of Savitri in the evolutionary process.
I have a question. "What does that mean? Let us put it in the manner of the following question:Is the Sacrifice of the Purusha a Divine Will that is constantly streaming into the Avidya and driving the evolutionary process?
Or is the sacrifice the “beginning”, an Involution and the expectation of a “Return”, or an entry by miracle but not a continuing entry?
Firstly, the Sacrifice of the Purusha is not happening directly as a result of the Divine Will; it was willed by the Gods and the Rishis and the Sadhyas" Since the cosmic order is willed by the Gods, the Rishis and the Sandhyas and the purusha is sacrificed in the great sacrifice.
How were the Gods, the Rishis and the Sandhyas born from the Purusha? Who made it possible?
by RY Deshpande on Thu 07 Dec 2006 07:09 PM PST Profile Permanent Link
How were the Gods born? To say anything about it is beyond me. Vishnu and Bhagavat Puranas do describe the genealogy but for the modern mind it will look mythology and maybe we could just avoid stepping into that domain. We simply don’t have spiritual contact with the reality to which they belong. There are gods and gods in the Transcendental, and elsewhere, and there are Rishis and there are Manvantaras and Manus, and Manas-Putras… But as far as the Purusha Sukta is concerned what is presented in it is only one episode, as I said in my article: the Sukta is not a thesis or a treatise or a textbook on creation. It is describing, rather celebrating, one specific event in the cosmic manifestation.
By the way, what about the opening line of Savitri? “It was the hour before the Gods awake.” Do the Gods awake by themselves or they are woken up by someone lese? The temple gong goes at 4 O’clock in the morning to wake the gods, Brahma-Muhurta. However, one thing is definite: nothing seems to stream down or happen by itself. There has to be a call, yearning, willing, invocation, prayer. Nothing comes out without yoga or tapasya or yajna. It was in response to something from the earth that life entered into matter, that is Pranamaya Purusha became the leader of Prana and Sharira, Life and Body, Prana-Sharira-Neta, and later came in a similar way the Manomaya Purusha. When the Mother says to the Lord “What thou willest, what thou willest”, she herself, in a certain sense, is proposing, even willing, something, and leaving the rest to the Lord. She has worked out a certain possibility but whether it is ok or not, opportune or not, that she is leaving to the Lord.

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