Summary till now
Atma existed before any kinds of Purusa. That (Atma) on examination saw nothing else than the ‘manas’. (it sees itself and hence it is the ‘manas’). Atma is the ‘manas’ as it ‘sees itself’. That ‘aham’ (the manas) exists thus before any expressions. Therefore that existence/manifestation(of Atma) is named ‘aham’. From this only, now-a-days ‘aham’ is addressed before other names are declared which becomes of the self. Thus ‘aham’ comes to indicate the ‘self’ or ‘ourself’.
'Myself' is denoted by 'Aham' because aham sees itself and is the 'Manas'. Atma is 'manas' as it sees itself and nothing other than it at the beginning. Thus our every 'aham' (our self) is Atma.
That which is the previous of all, in which everything is digested, that is Purusha. It is opposite of desire to manifests. It does not have desire to manifest.
Our manas develops a fear, which arises from being alone. But then it glances itself and thinks itself. 'When none else other than me exists, what indeed causes fear..? Fear comes when there is more than one. Fear is always about others.
So being in perfect solitude has no fear for us. The same is with Atma. Atma did not have any fear of being alone. That's why when we do actions synchronized with our Atma, with singularity of mind, we don't have fear at all.
But there is nothing to enjoy when being alone. There is no enjoyer also. Hence the desire to be two manifests.
The Atma has the feature of a male-female in close embrace. That Atma tore them apart separating the male and female due to this desire to be the enjoyer and enjoyed.
Yajnavalkya says the two are like half-fragments of each other. The female fills up the empty space or vacuum. From that female, the manuSya take birth.
Thus Atma creates Purusha and Stri, similar to each other. The Purusha does not have any 'desire' to manifest/evolve. Stri fills up the vacuum (empty space) and has the desire to manifest and evolve.
Sloka 1.4.4
That (sa) said (aha) this (iyam) glance (iksam) made (cakre)
How (katham) from the atma (atmAna) certainly (eva) progenitors/parents (janayitva) manifest/generate (sambhavati), alas (hanta) unmanifest (tirah) being (san) thus/in this way (iti)
That (sa) became (abhavat) buffalo (gaura) and other bull (rsabha).
They both manifested together. Then the class of 'cows' were born.
this mare (vadava etar) manifests (abhavat), the other stallion (asva-rsa), the other (itarah) he-ass (gardabha), the other (itarah) she-ass (gardabhi) all these manifest together. Then (tata) one-hoofed (eka zapham) were born (Ajayanta).
this goat (aja etar) manifests (abhavat), the other he-goat, the other ewe, other sheep all these manifest together. The class of sheeps and goats were born.
All-alone (evam - eva) whatever (yad) here (idam) in pairs (mithunam), from the ants/minutest (a pipilikabhya) that (tat) everything (sarvam) took birth (asrjata).
Meaning
How from unmanifest Atma, manifestation of progenitors (parents) happen..? In this way of generating pair of purusha and stri it happens.
Like cow and bull and from them the milch animals, mare and stallion and from them equines are born, ass and she-ass and from them one-hoofed animals are born, ram and ewe and from the class of sheep and goat are born, manifestation happens in pairs from unmanifest. From the minutest (ants) everything is born in pairs thus..
More to come
-TBT
Atma existed before any kinds of Purusa. That (Atma) on examination saw nothing else than the ‘manas’. (it sees itself and hence it is the ‘manas’). Atma is the ‘manas’ as it ‘sees itself’. That ‘aham’ (the manas) exists thus before any expressions. Therefore that existence/manifestation(of Atma) is named ‘aham’. From this only, now-a-days ‘aham’ is addressed before other names are declared which becomes of the self. Thus ‘aham’ comes to indicate the ‘self’ or ‘ourself’.
'Myself' is denoted by 'Aham' because aham sees itself and is the 'Manas'. Atma is 'manas' as it sees itself and nothing other than it at the beginning. Thus our every 'aham' (our self) is Atma.
That which is the previous of all, in which everything is digested, that is Purusha. It is opposite of desire to manifests. It does not have desire to manifest.
Our manas develops a fear, which arises from being alone. But then it glances itself and thinks itself. 'When none else other than me exists, what indeed causes fear..? Fear comes when there is more than one. Fear is always about others.
So being in perfect solitude has no fear for us. The same is with Atma. Atma did not have any fear of being alone. That's why when we do actions synchronized with our Atma, with singularity of mind, we don't have fear at all.
But there is nothing to enjoy when being alone. There is no enjoyer also. Hence the desire to be two manifests.
The Atma has the feature of a male-female in close embrace. That Atma tore them apart separating the male and female due to this desire to be the enjoyer and enjoyed.
Yajnavalkya says the two are like half-fragments of each other. The female fills up the empty space or vacuum. From that female, the manuSya take birth.
Thus Atma creates Purusha and Stri, similar to each other. The Purusha does not have any 'desire' to manifest/evolve. Stri fills up the vacuum (empty space) and has the desire to manifest and evolve.
Sloka 1.4.4
sa aha iyam īkṣāṃ cakre,
kathaṃ num ātmāna eva janayitvā sambhavati hanta tiro'sānīti;
sā gaurabhavat, ṛṣabha itaraḥ, tāṃ samevābhavat, tato gāvo'jāyanta;
vaḍavetarābhavat, aśvavṛṣa itaraḥ,
gardhabhītarā, gardabha itaraḥ,
tāṃ samevābhavat, tata ekaśaphamajāyata;
ajetarābhavat, vasta itaraḥ, aviritarā, meṣa itaraḥ,
tāṃ samevābhavat, tato'jāvayo'jāyanta;
evameva yadidaṃ kiṃca mithunam, ā pipīlikābhyaḥ, tatsarvamasṛjata
kathaṃ num ātmāna eva janayitvā sambhavati hanta tiro'sānīti;
sā gaurabhavat, ṛṣabha itaraḥ, tāṃ samevābhavat, tato gāvo'jāyanta;
vaḍavetarābhavat, aśvavṛṣa itaraḥ,
gardhabhītarā, gardabha itaraḥ,
tāṃ samevābhavat, tata ekaśaphamajāyata;
ajetarābhavat, vasta itaraḥ, aviritarā, meṣa itaraḥ,
tāṃ samevābhavat, tato'jāvayo'jāyanta;
evameva yadidaṃ kiṃca mithunam, ā pipīlikābhyaḥ, tatsarvamasṛjata
That (sa) said (aha) this (iyam) glance (iksam) made (cakre)
How (katham) from the atma (atmAna) certainly (eva) progenitors/parents (janayitva) manifest/generate (sambhavati), alas (hanta) unmanifest (tirah) being (san) thus/in this way (iti)
That (sa) became (abhavat) buffalo (gaura) and other bull (rsabha).
They both manifested together. Then the class of 'cows' were born.
this mare (vadava etar) manifests (abhavat), the other stallion (asva-rsa), the other (itarah) he-ass (gardabha), the other (itarah) she-ass (gardabhi) all these manifest together. Then (tata) one-hoofed (eka zapham) were born (Ajayanta).
this goat (aja etar) manifests (abhavat), the other he-goat, the other ewe, other sheep all these manifest together. The class of sheeps and goats were born.
All-alone (evam - eva) whatever (yad) here (idam) in pairs (mithunam), from the ants/minutest (a pipilikabhya) that (tat) everything (sarvam) took birth (asrjata).
Meaning
How from unmanifest Atma, manifestation of progenitors (parents) happen..? In this way of generating pair of purusha and stri it happens.
Like cow and bull and from them the milch animals, mare and stallion and from them equines are born, ass and she-ass and from them one-hoofed animals are born, ram and ewe and from the class of sheep and goat are born, manifestation happens in pairs from unmanifest. From the minutest (ants) everything is born in pairs thus..
More to come
-TBT
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