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The previous sutra emphasised the bhavana or reflection on the meaning of the mantra signifying Iswara by cons-tant repetition. This is described as the Pratyakche-tana adhigama-understanding of one's self and the removal of obstacles to that understanding. Now, the doubt arises, how by meditation on Iswara one can understand one's self or purusha inasmuch as Iswara as the special purusha or the Highest God is different from the ordinary purusha resid-ing in the inner core of every individual? This was made clear while discussing the position of Iswara. Pratyakche-tana, is the purusha or the spirit in us which is conditioned by ideas in the intellect or the Vrittis in the chitta. We saw in the beginning that purusha has His own swarupa or indi-vidual identity which is being misidentified as the chitta vritti. That is He is coloured or the vrittis are projected on Him and the Jiva in bondage comes to think he is really the conditioned self bound by desires in the mind. Moksha or mukti from this bondage is placed in front of the yogi as the realisation of his pure self or purusha who is different from mind and intellect, beyond bondages of karma pain and agitation. This is the realisation of the pratyakchetana as the pratyagatman! Therefore, knowing the meaning of pranava is understanding that Iswara and pratyakchentana are similar. Similarity means some distinction and not identity. How are they similar as well as dissimilar? They are similar in the sense pratyakchetana is the pratyagatman, where the indi-vidual purusha is to be known as ever pure, free and calm like the Iswara. Of course, in the case of Iswara He had never known a previous bondage like a mukta purusha. So He is a sepecial kind of purusha. But, here in the analogy of repeating the meaning of pranava it is not to be carried to the extreme or in its entirety of knowing the Iswara and becoming one with Him in total identity.. The effect of the

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Translate to telugu               
35

The previous sutra emphasised the bhavana or reflection on the meaning of the mantra signifying Iswara by cons-tant repetition. This is described as the Pratyakche-tana adhigama-understanding of one's self and the removal of obstacles to that understanding. Now, the doubt arises, how by meditation on Iswara one can understand one's self or purusha inasmuch as Iswara as the special purusha or the Highest God is different from the ordinary purusha resid-ing in the inner core of every individual? This was made clear while discussing the position of Iswara. Pratyakche-tana, is the purusha or the spirit in us which is conditioned by ideas in the intellect or the Vrittis in the chitta. We saw in the beginning that purusha has His own swarupa or indi-vidual identity which is being misidentified as the chitta vritti. That is He is coloured or the vrittis are projected on Him and the Jiva in bondage comes to think he is really the conditioned self bound by desires in the mind. Moksha or mukti from this bondage is placed in front of the yogi as the realisation of his pure self or purusha who is different from mind and intellect, beyond bondages of karma pain and agitation. This is the realisation of the pratyakchetana as the pratyagatman! Therefore, knowing the meaning of pranava is understanding that Iswara and pratyakchentana are similar. Similarity means some distinction and not identity. How are they similar as well as dissimilar? They are similar in the sense pratyakchetana is the pratyagatman, where the indi-vidual purusha is to be known as ever pure, free and calm like the Iswara. Of course, in the case of Iswara He had never known a previous bondage like a mukta purusha. So He is a sepecial kind of purusha. But, here in the analogy of repeating the meaning of pranava it is not to be carried to the extreme or in its entirety of knowing the Iswara and becoming one with Him in total identity.. The effect of the

Ask a Philosopher · Accepted Answer

In the exploration of the essence of Iswara, or that divine principle which many regard as the Highest God, we encounter an intricate tapestry of understanding concerning the self, or purusha, which resonates deeply within each individual. This understanding is illuminated through the practice of bhavana, that continuous contemplation upon the meaning of the mantra linked to Iswara, which serves as a beacon guiding the seeker through the maze of existence towards the clarity of self-awareness. One may ponder, as I do, how meditation upon this exalted being—the most revered purusha, distinct and transcendent—can indeed unveil the depths of one's inner self, which remains enmeshed within the confines of worldly desires and the turbulent waves of thought that cloud our chitta. We must reflect upon the teaching that pratyakche-tana, the direct cognition of one’s being, is shrouded by the myriad vrittis that dance incessantly within the mind. Is not this confusion a manifestation of ignorance, a veil that obscures our true nature? The essence of purusha, as I have contemplated, is not merely a composite of thoughts and identifications; rather, it is an unblemished reality that is eternally free and tranquil, akin to Iswara. Yet, we face a paradox, for Iswara embodies a purity untainted by the fetters of prior experiences—He knows no bondage; unlike the liberated soul, or mukta purusha, who has tasted the bitter fruits of attachment and desire before attaining freedom. Thus, while the journey towards moksha may lead one to recognize the pratyakchetana as an echo of the divine, we must tread carefully, for this understanding does not imply a dissolution of individuality into an indistinct oneness. Might we not view this relationship as one that reveals both similarity and distinction, for in acknowledging the collective nature of pratyagaman, we also honor the unique path of each seeker? Indeed, it is in the interplay of this recognition that we grasp the profundity of existence and our place within the cosmic order, striving for that ultimate realization of self which transcends the illusions of identity. So, let us meditate, dear interlocutor, upon this intricate dance of understanding, knowing that through the repetition of the sacred syllables, we may glean insights that nudge us closer to the divine truth of both Iswara and the purity of our own being.