Philosophy of Bhiskhu and the Doctrines of Ishvara-Gita (contd.)

  one of the fundamental principles of  Creation pertains to the Creator. There must be a Creator in order to create is the basic assumption or presumption. Who is that Creator is the next question. This brings in the concept of a 'purusha', a paramatman, followedby 'prakruti'. But there is no such thing as either a separatepurusha and a prakruti since nothing is manifest unless it is perceived! Thus, prakruti is perceived as the manifest form of purusha. Where was this prakruti in order to present itself out of purusha?Where was the tree in the seed? Where was the child in man, orfor that matter, where was the hen in the egg? Thisis the problem.

    Hydel power is harnessed fro a river at the site of awaterfall. The hydel power was inherent in the flow and the fall! The potential energy is harnessed a the kinetic energy, electricity from water! The same is true of the fire in coal, oil, and natural gas; so also,the solar energy, wind energy, and all that. In fact, everything is fire, agnideva. It is the sun (surya) , agni (anala) and soma (the moon). Everything is Energy..(Rk Veda eulogisesagni deva in a numeber of suktas. 

   the so called 'paramatman' is changeless, immutable. Paramatman is not like the purusha and the prakruti or the manifest forms of the later as the sankhyans enumerate in their 24 principles. In fact, '' is a form of 'jnyan' (Knowledge). Knowledge (jnyan) always exists! What all exists is Knowledge only!   Supposing there is a book on the table. it doesn't matter as long as we do not evince any interest in it, or look at it. It comes toour attention, into our  cognition, only when focus attention on it with an eagerness 'to know' what is in it. This actually creates a. a person interested in the book;b. interest in knowing; and, c.the book. Finally, when the book is completely read and understood, both the need for the book and the interest in it disappear. What remains is only the 'knowledge'.

 "The ultimate essence of he world is of the nature of knowledge which is in the form of paramatman. It is in this essential form that the world is regarded as ultimately real and not as prakruti or purusha which are changing forms."

      Prakruti is non-existent as long as it is there in the potential power of God; it is considered as 'existent' as soon as it is projected, manifests, as evolutionary changes are effected as 'the power of God'.

    This is the concept of 'sada' and 'asada' eulogisedin the nasadiya sukta of Rk Veda Samhita. In the beginning, the nasadiya sukta of the Rk Vada says, there was neither existence (sada) nor non-existence (asada). Only Paramatman, brahmn existed in a totally non-vibrant or state pure consciousness!