Bhagavad Gita - Chapter 15 - Shloka (Verse) 16

व्याख्या -- द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च -- यहाँ लोके पदको सम्पूर्ण संसारका वाचक समझना चाहिये। इसी अध्यायके सातवें श्लोकमें जीवलोके पद भी इसी अर्थमें आया है।इस जगत्में दो विभाग जाननेमें आते हैं -- शरीरादि नाशवान् पदार्थ (जड) और अविनाशी जीवात्मा (चेतन)। जैसे? विचार करनेसे स्पष्ट प्रतीत होता है कि एक तो प्रत्यक्ष दीखनेवाला शरीर है और एक उसमें रहनेवाला जीवात्मा है। जीवात्माके रहनेसे ही प्राण कार्य करते हैं और शरीरका संचालन होता है। जीवात्माके साथ प्राणोंके निकलते ही शरीरका संचालन बंद हो जाता है और शरीर सड़ने लगता है। लोग उस शरीरको जला देते हैं। कारण कि महत्त्व नाशवान् शरीरका नहीं? प्रत्युत उसमें रहनेवाले अविनाशी जीवात्माका है।पञ्चमहाभूतों(आकाश? वायु? अग्नि? जल और पृथ्वी) से बने हुए शरीरादि जितने पदार्थ हैं? वे सभी जड और नाशवान् हैं। प्राणियोंके (प्रत्यक्ष देखनेमें आनेवाले) स्थूलशरीर स्थूल समष्टिजगत्के साथ एक हैं दस इन्द्रियाँ? पाँच प्राण? मन और बुद्धि -- इन सत्रह तत्त्वोंसे युक्त सूक्ष्मशरीर सूक्ष्म समष्टिजगत्के साथ एक हैं और कारणशरीर (स्वभाव? कर्मसंस्कार? अज्ञान) कारण समष्टिजगत्(मूल प्रकृति) के साथ एक हैं। ये सब क्षरणशील (नाशवान्) होनेके कारण क्षर नामसे कहे गये हैं।वास्तवमें व्यष्टि नामसे कोई वस्तु है ही नहीं केवल समष्टिसंसारके थोड़े अंशकी वस्तुको अपनी माननेके कारण उसको व्यष्टि कह देते हैं। संसारके साथ शरीर आदि वस्तुओंकी भिन्नता केवल (रागममता आदिके कारण) मानी हुई है? वास्तवमें है नहीं। मात्र पदार्थ? और क्रियाएँ प्रकृतिकी ही हैं (टिप्पणी प0 781.1)। इसलिये स्थूल? सूक्ष्म और कारणशरीरकी समस्त क्रियाएँ क्रमशः स्थूल? सूक्ष्म और कारण समष्टिसंसारके हितके लिये ही करनी हैं? अपने लिये नहीं।जिस तत्त्वका कभी विनाश नहीं होता और जो सदा निर्विकार रहता है? उस जीवात्माका वाचक यहाँ अक्षरः पद है (टिप्पणी प0 781.2)। प्रकृति जड है और जीवात्मा (चेतन परमात्माका अंश होनेसे) चेतन है।इसी अध्यायके तीसरे श्लोकमें भगवान्ने जिसका छेदन करनेके लिये कहा था? उस संसारको यहाँ क्षरः पदसे और सातवें श्लोकमें भगवान्ने जिसको अपना अंश बताया था? उस जीवात्माको यहाँ अक्षरः पदसे कहा गया है।यहाँ आये क्षर? अक्षर? और पुरुषोत्तम शब्द क्रमशः पुँल्लिङ्ग? स्त्रीलिङ्ग और नपुंसकलिङ्ग हैं। इससे यह समझना चाहिये कि प्रकृति? जीवात्मा और परमात्मा न तो स्त्री हैं? न पुरुष हैं और न नपुंसक ही हैं। वास्तवमें लिङ्ग भी शब्दकी दृष्टिसे है? तत्त्वसे कोई लिङ्ग नहीं है (टिप्पणी प0 781.3)।क्षर और अक्षर -- दोनोंसे उत्तम पुरुषोत्तम नामकी सिद्धिके लिये यहाँ भगवान्ने क्षर और अक्षर -- दोनोंको पुरुष नामसे कहा है।क्षरः सर्वाणि भूतानि -- इसी अध्यायके आरम्भमें जिस संसारवृक्षका स्वरूप बताकर उसका छेदन करनेकी प्रेरणा की गयी थी? उसी संसारवृक्षको यहाँ क्षर नामसे कहा गया है।यहाँ भूतानि पद प्राणियोंके स्थूल? सूक्ष्म और कारणशरीरोंका ही वाचक समझना चाहिये। कारण कि यहाँ भूतोंको नाशवान् बताया गया है। प्राणियोंके शरीर ही नाशवान् होते हैं? प्राणी स्वयं नहीं। अतः यहाँ,भूतानि पद जड शरीरोंके लिये ही आया है।कूटस्थोऽक्षर उच्यते -- इसी अध्यायके सातवें श्लोकमें भगवान्ने जिसको अपना सनातन अंश बताया है? उसी जीवात्माको यहाँ अक्षर नामसे कहा गया है।जीवात्मा चाहे जितने शरीर धारण करे? चाहे जितने लोकोंमें जाय? उसमें कभी कोई विकार उत्पन्न नहीं होता वह सदा ज्योंकात्यों रहता है (गीता 8। 19 13। 31)। इसीलिये यहाँ उसको कूटस्थ कहा गया है।,गीतामें परमात्मा और जीवात्मा दोनोंके स्वरूपका वर्णन प्रायः समान ही मिलता है। जैसे परमात्माको (12। 3 में) कूटस्थ तथा (8। 4 में) अक्षर कहा गया है? ऐसे ही यहाँ (15। 16 में) जीवात्माको भी,कूटस्थ और अक्षर कहा गया है। जीवात्मा और परमात्मा -- दोनोंमें ही परस्पर तात्त्विक एवं स्वरूपगत एकता है।स्वरूपसे जीवात्मा सदासर्वदा निर्विकार ही है परन्तु भूलसे प्रकृति और उसके कार्य शरीरादिसे अपनी एकता मान लेनेके कारण उसकी जीव संज्ञा हो जाती है? नहीं तो (अद्वैतसिद्धान्तके अनुसार) वह साक्षात् परमात्मतत्त्व ही है।

अब? क्षर और अक्षर -- इन दोनों उपाधियोंसे अलग बतलाकर? उसी उपाधिरहित शुद्ध परमात्माके स्वरूपका निश्चय करनेकी इच्छासे? अगले श्लोकोंका आरम्भ किया जाता है। उनमें पहलेके और आगे आनेवाले सभी अध्यायोंके समस्त अभिप्रायको तीन भेदोंमें विभक्त करके कहते हैं --, समुदायरूपसे पृथक् किये हुए ये दो भाव? संसारमें पुरुष नामसे कहे जाते हैं। इनमेंसे एक समुदाय क्षीण होनेवाला -- नाशवान् क्षर पुरुष है और दूसरा उससे विपरीत अक्षर पुरुष है? जो कि भगवान्की मायाशक्ति है? क्षर पुरुषकी उत्पत्तिका बीज है? तथा अनेक संसारी जीवोंकी कामना और कर्म आदिके संस्कारोंका आश्रय है? वह अक्षर पुरुष कहलाता है। वे दोनों पुरुष कौन हैं सो भगवान् स्वयं ही बतलाते हैं -- समस्त भूत अर्थात् प्रकृतिका सारा विकार तो क्षर पुरुष है और कूटस्थ अर्थात् जो कूट -- राशिकी भाँति स्थित है अथवा कूट नाम मायाका है जिसके वञ्चना? छल? कुटिलता आदि पर्याय हैं? उपर्युक्त माया आदि अनेक प्रकारसे जो स्थित है? वह कूटस्थ है। संसारका बीज? अन्तरहित होनेके कारण वह कूटस्थ नष्ट नहीं होता? अतः अक्षर कहा जाता है।

To state the purport of the subsequent verses, he recounts what has passed—'Bhagavatah' etc. Absence of specific adjuncts etc.

Now he states the purport of the subsequent context up to the end of the chapter—'Atha' etc. The subsequent text is not only for determining the unconditioned nature of the Self, but for determining the meaning of the entire Gita Shastra indeed—he says 'Tatra' etc.

When the 'three heaps' are stated—by the adjuncts Kshara and Akshara, and the Supreme Self—due to universal selfhood, since defects like impurity etc. might apply, 'Dvau imau' (These two) is said. Since 'Purusha-hood' is due to the adjunct of Purusha and not direct, this being intended, he says 'Purushau' (Two Purushas). He excludes the Supreme Person—'Bhagavatah' etc.

There he suggests an inference based on the effect—'Ksharakhyasya' (Of the one named Kshara) etc. Doubting that the said effect arises merely from Karma-impressions of enjoyers without Maya-shakti... thinking that even if that (Karma) is the efficient cause, Maya-shakti is the material cause, he says 'Aneka' etc.

By the word 'Adi' (etc.) in 'Kamakarmadi', knowledge (ignorance) is grasped. Warding off the doubt that Prakriti and Purusha (mentioned before) are grasped here, through a question—'Kau tau' (Who are those two). Having stated the meaning of the word 'Kuta', that the state of standing by/as that is 'Kutastha'—he states the condensed meaning 'Aneka' etc. How is it Imperishable (Akshara)? Because of non-destruction without Brahma-knowledge—he says 'Samsara' etc.

Thus, having stated the conditioned nature through the brief description of the manifestations of the Bhagavan Ishvara named Narayana by 'Yadadityagatam tejah' etc.; now, at this time, to determine the unconditioned absolute nature of that very Supreme Self by dividing the adjuncts Kshara and Akshara, grouping the entire subject matter of the past and future chapters into three heaps, He says—'Dvau' (Two) etc. Three heaps by the adjuncts Kshara and Akshara, and the Supreme Self; 'Imau'—these, experienced in the world by perception etc., 'Purushau' (two Purushas). Who are those two Purushas? There He says—'Ksharashcha akshara eva cha' (Kshara and Akshara indeed). The Lord Himself states the meaning of the words Kshara and Akshara.

'Ksharah'—all beings, the entire aggregate of modifications; 'Ksharati'—perishes—so 'Kshara'—perishable. 'Kutasthah'—stands like a 'Kuta'—a heap. Or 'Kuta' means Maya (illusion/trap); stands in the form of Kuta through various modes of Maya, deception etc.—'Kutastha'.

Because it does not perish due to the infinitude of the seeds of Samsara, it is 'Akshara'—the Maya-power of the Lord; the seed of origin of the one named Kshara, the locus of impressions of desire, karma etc. of many transmigrating beings, is called Akshara.

As for what others describe—'Kuta' means a heap of rocks, like a mountain; standing changelessly even when bodies perish, so 'Kutastha' is the sentient Enjoyer (Jiva); and he is called the 'Akshara Purusha' by the discriminating—that is not acceptable. Because the Knower of the Field (Kshetrajna) himself is to be propounded here as the Purushottama. Otherwise, 'Know Me also as the Kshetrajna' would contradict 'But the Supreme Person is another'.

Ksharah—beings beginning with Brahma. Kutastha—Prakriti.

And so is the Sharkaraksha Shruti—'All Jivas headed by Prajapati are Kshara; the Akshara Purusha is indeed Pradhana (Nature).

And they declare Another as Supreme to that; the one Matarishvan who is Jala (bound) and Ajala (unbound).

He gathers the heart of all scriptures—'Dvau imau' etc. These two alone are the Purushas well-known in the world. 'Kshara'—the perishable; and that is 'Sarvani bhutani'—the living beings possessing Prana; the Jiva who is a reflection of Brahman comparable to the sun in water, whose nature is destruction following the destruction of the adjunct upon the exhaustion of Karma in sleep, dissolution, Kaivalya, etc. From the Shruti 'The mass of consciousness, rising from these elements, perishes following them indeed.'

'Kutastha'—the changeless 'Akshara' having Maya as adjunct. Because of the impossibility of destruction of that adjunct due to its not being a product of Karma. And because of not being subjugated by the defect of the adjunct, he does not 'Ksharati'—fall from his nature—therefore 'Akshara.'

'Kshara and Akshara' -- these two Purushas are celebrated in the world.

There, the Purusha designated by the word 'Kshara' refers to all beings denoted by the word 'Jiva', ranging from Brahma down to a clump of grass, who are conjoined with the 'Acit' (insentient matter) which has the nature of 'Ksharana' (perishing/change). Here, due to the single limiting adjunct (upadhi) in the form of association with Acit, the singular designation 'Purusha' is used.

The one designated by the word 'Akshara' is the 'Kutastha'; dissociated from contact with Acit; the liberated self established in its own (true) form. But he, due to the absence of contact with Acit, does not share the commonality of bodies like Brahma etc. which are specific modifications of Acit, therefore he is called 'Kutastha'. Here too, the singular designation is stated due to the single limiting adjunct in the form of separation from Acit.

For indeed, it is not that in the beginningless time prior to this, there is only one liberated soul. As it has been said -- 'Many, purified by knowledge of Me and austerity, have attained My state' (Gita 4.10); 'Having attained My likeness... they are not born even at creation, nor are they disturbed at dissolution' (Gita 14.2).

Now, regarding what was said as 'That is My supreme abode,' He shows His own supremacy—with three verses beginning 'Dvau imau.' Kshara and Akshara—these two Purushas are well-known in the world. He states those very two.

There, the Purusha named 'Kshara' is 'Sarvani bhutani'—bodies from Brahma down to immobile objects; because of the fame of Purusha-hood regarding bodies alone for the undiscriminating world.

'Kuta'—a heap of rocks; like a mountain, he stands changelessly even when bodies are perishing, thus 'Kutastha'—the sentient Enjoyer. He is indeed called the 'Akshara Purusha' by the discriminating ones.

Connecting the propounding of the true nature of Purushottama, which is the essence of all Vedas, with what was stated, he introduces—'Ato matta eva' etc.

By the etymology 'Is perceived by this,' intending the meaning of 'Proof' (Pramana/Veda) for 'Loka,' connecting 'Prathitah' (celebrated) and applying a change of number, he construes—'Loke prathitau' (Celebrated in the Loka/Veda as two). And the proof intended is 'One unborn male enjoys and lies with her, another unborn male leaves her after enjoyment' [Shvet. Up. 4.5] etc.

Since perishability by nature is impossible for the Self designated by the word 'Purusha,' intending that it is through the body, he explains the third quarter—'Tatra ksharashabdanirdishta' etc. To dispel the doubt that the singular 'Ksharah' vs the plural 'Bhutani' implies that difference is only due to adjuncts, he says—'Atrachitsamsarga' etc. The idea is that if bound souls lacked inherent difference, everyone would experience everyone else's pain and pleasure.

The word 'Kutastha' is famous for the root ancestor of many lineages; but here it is not the Supreme Person? Because He will be stated separately as 'The Supreme Person is another' [15.17]. Nor Hiranyagarbha etc.? Because he is designated by the word 'Kshara' due to connection with a body. Nor the liberated soul? Because of not being the subject of conventional usage etc.; therefore intending the etymological meaning there, referring to the liberated soul, he says—'Achitsamsargaviyukta' (Separated from contact with non-sentient).

He justifies the etymological usage—'Sa tviti' etc. 'Brahmadideha'—meaning he does not have extraordinary forms like various pleasures and pains dependent on connection with bodies of Brahma etc. By this, it is said that he assumes a common form characterized by the form of uncontracted knowledge stated in Shruti 'He appears in his own form' [Chand. Up. 8.12.2]. And thus the derivation 'Stands like a Kuta' implies 'Kutastha.' The idea is that 'having a common form' is the similarity to Kuta here.

Here too, the singular instruction is based only on inclusion by a single attribute, he says—'Atrapi' etc. 'Nirdesha... Abhihita' should be seen like 'Pakam pachati' (Cooks a cooking). Intending a reason for the stated meaning, he states the plurality of liberated souls with proof—'Purvamanadau kale' etc.

इस अध्याय के अब तक किये गये विवेचन से सिद्ध हो जाता है कि जिसे पूर्व के त्रयोदश अध्याय में क्षेत्र कहा गया था वह वस्तुत परमात्मा से भिन्न वस्तु नहीं है।जब वह परमात्मा सूर्य का प्रकाश और ताप? चन्द्रमा का शीतल प्रकाश? पृथ्वी की उर्वरा शक्ति? मनुष्य में ज्ञान? समृति और विस्मृति की क्षमता आदि के रूप में व्यक्त होता है? वस्तुत तब ये सब परमात्मस्वरूप ही सिद्ध होते हैं। परन्तु? इस प्रकार अभिव्यक्त होने में अन्तर केवल इतना होता है कि परमात्मा क्षेत्र के रूप में ऐसा प्रतीत होता है? मानो वह विकारी और विनाशी है। उदाहरणार्थ? स्वर्ण से बने सभी आभूषण स्वर्ण रूप ही होते हैं? परन्तु आभूषणों के रूप में वह स्वर्ण परिच्छिन्न और परिवर्तनशील प्रतीत होता है। इस प्रकार? सम्पूर्ण क्षेत्र को इस श्लोक में क्षर पुरुष कहा गया है।क्षेत्र को जानने वाले क्षेत्रज्ञ आत्मा को यहाँ अक्षर पुरुष कहा गया है। उसका अक्षरत्व इस चर जगत् की अपेक्षा से ही है। जैसे कोई व्यक्ति अपनी पत्नी की दृष्टि से पति और पुत्र की दृष्टि से पिता कहलाता है। इसी प्रकार? शरीर? मन और बुद्धि की परिवर्तनशील क्षर उपाधियों की अपेक्षा से इन सब के ज्ञाता आत्मा को अक्षर पुरुष कहते हैं।पुरुष शब्द का अर्थ है पूर्ण। केवल निरुपाधिक परमात्मा ही पूर्ण है। उपर्युक्त क्षर और अक्षर तत्त्व उसी पूर्ण पुरुष के ही दो व्यक्त रूप होने के कारण उन्हें भी पुरुष की संज्ञा दी गयी है।इस अव्यय और अक्षर आत्मा को वेदान्त में कूटस्थ कहते हैं। कूट का अर्थ है निहाई? जिसके ऊपर स्वर्ण को रखकर एक स्वर्णकार नवीन आकार प्रदान करता है। इस प्रक्रिया में स्वर्ण तो परिवर्तित होता है? परन्तु निहाई अविकारी ही रहती है। इसी प्रकार? उपाधियों के समस्त विकारों में यह आत्मा अविकारी ही रहता है? इसलिये उसे कूटस्थ कहते है।पूर्ण पुरुष? इन क्षर और अक्षर पुरुषों से भिन्न तथा इनके दोषों से असंस्पृष्ट नित्य शुद्ध बुद्ध मुक्त स्वभाव का है। भगवान् कहते है

'Dvau' etc. ending with 'Purushottama.' By the text 'Dvau imau purushau,' this is said—

In the world, everyone, even of unawakened nature, knows the conscious Self, whose body is begun by elements like earth etc., as having a perishable form; thus due to the delusion of the world, the intellect of duality does not cease. 'But I, the favorer of all, am to be known as pervading all worlds by breaking the knot of duality.'

Transcending the Kshara? Because elements are inert. Transcending the Akshara? Because in the unawakened state of the Self, omnipresence is broken.

'Purushottama'—in the world and in the Veda too, by sentences like 'He is the Supreme Person,' that very Non-dual Supreme Self is spoken of thus.

To refute the wrong explanation that 'the words Kshara and Akshara mean Inert and Jiva,' he says—'Kshara' etc.

Taking 'Bhuta' (beings) is to suggest reasoning. For the word 'Bhuta' is not conventional only for the inert? But also for Jivas. And this is an implication of the word 'Purusha.' Prakriti is sentient.

Instead of saying 'Aksharam,' the statement 'Kutasthah' is also indeed to suggest reasoning. For Jivas do not have changelessness (Kutasthatva)? Because of being mutable by possessing pleasure etc.

By agreement with Shruti, this alone is the meaning, he says—'Tatha cha' etc. Translating 'Ksharah,' 'Prajapati' etc. is the explanation. 'Anyam'—the Supreme Self.

Even though included in Kshara, Matarishva becomes Akshara also due to specific intention, it is said—'Jala' etc. 'Jalam' is bondage of Samsara; he who has that is 'Jalah' (Bound); by 'Arsha adibhyo ach' [Panini 5.2.127]. And devoid of that is 'Ajalah' (Unbound), due to absence of pride.

Thus having spoken of the Self with adjuncts, He propounds the unconditioned pure Self by the separation of the two adjuncts of effect and cause denoted by the words Kshara and Akshara—out of compassion, the Lord to Arjuna in three verses—beginning with "Dvau imau."

"Dvau imau"—these two, made into separate heaps, Purushas; designated by the word "Purusha" due to being adjuncts of the Purusha; "Loke"—in Samsara. Who are those two, He says. "Ksharashcha akshara eva cha"—"Ksharati" (perishes), so "Kshara"—the perishable heap of effects is one Purusha. "Na ksharati" (does not perish), so "Akshara"—devoid of destruction. The seed of origin of the Purusha named Kshara, the Lord's Maya-power, is the second Purusha.

The Lord Himself explains those two Purushas. "Ksharah sarvani bhutani"—meaning the entire aggregate of effects. "Kutasthah"—"Kuta" means covering the real object and revealing the unreal object, deception, Maya—these are synonymous. By that, existing in the form of the two powers of veiling and projecting, is "Kutastha"—the causal adjunct in the form of the Lord's Maya-power; it is called "Akshara" because of infinitude due to being the seed of Samsara.

However, regarding the view of some who say—"Having stated the insentient class by the word Kshara, by 'Kutastho'kshara uchyate' the Jiva is mentioned"—there, since correctly the Knower of the Field alone is to be propounded here as Purushottama, therefore, it is stated that by the words Kshara and Akshara, both adjuncts of effect and cause are said to be inert only.

Now, for the knowledge of His own nature made known by Himself, He speaks of His own nature along with His retinue—with "Dvau imau" etc. in three (verses).

"Loke"—in the world situated in the manifestation everywhere—"Dvau imau eva"—these two indeed are the "Purushas"—enjoyers of all objects, of the form of Adhibhautika and Adhyatma—"Kshara" and "Akshara."

He states the nature of both—"Ksharah Purushah" is "Sarvani bhutani"—bodies from Brahma down to immobile things; which are of various kinds; having many forms due to being useful for sport and consisting of sport; denoted by the word Kshara, the Purusha in the form of a part of the Purusha—this is the meaning.

"Kuta"—a heap of rocks, a mountain; like that, even when all objects, bodies etc., are perishing, the imperishable enjoyer situated in that aggregate, who is of the nature of My foot (part); he is the "Akshara Purusha"—this is the meaning.

"Dvau imau"—These two, made into separate heaps, are spoken of as "Purushas" in "Loke"—in Samsara. "Ksharashcha"—"Ksharati" (perishes) thus "Kshara"—perishable—this is one heap. The other Purusha is "Akshara"—contrary to that;

the Maya-power of the Lord; the seed of origin of the Purusha named Kshara; the locus of impressions of desire, action etc. of many transmigrating beings; is called "Akshara Purusha."

Who are those two Purushas, the Lord Himself says—"Ksharah sarvani bhutani"—meaning the entire aggregate of modifications.

"Kutasthah"—"Kuta"—heap—stands like a heap. Or, "Kuta" means Maya, deception, falsehood, crookedness—these are synonyms; stands in the form of various Mayas, deceptions etc., so "Kutastha"; because of the infinitude of the seeds of Samsara, it does not perish, thus is called "Akshara."

Other than, distinct from these two, Kshara and Akshara; untouched by the defect of the two adjuncts Kshara and Akshara; of eternal, pure, conscious, free nature—

"Dvau imau" etc. In the Loka (World/Veda), Purushas celebrated are Kshara and Akshara indeed. Not of female nature? Nor is one of them here of female nature? And not only of inert nature? Because both are designated as "Purusha" only. By this, the female-nature of Prakriti for the Akshara denoted by the word Avyakta, stated by others, is refuted.

By "Eva cha," it is suggested that in reality Kshara is Akshara indeed. And perishability is created only by the adjunct of contact with Prakriti by the Lord's will; therefore the flow "is born, dies" is not in reality. This He Himself explains—"Kshara is all beings, Kutastha is called Akshara."

"Sarvani"—all individual beings from Brahma to a clump of grass, expressible by the word Jiva, associated with the non-sentient Prakriti which is the Sat-portion of the Lord, designated as objects of actions like becoming etc.—is the "Kshara Purusha." Here the singular designation is with the intention of unity of individuals in the aggregate, or by the single adjunct of contact with non-sentient, say some.

"Kutasthah"—the root, pure, Saccidananda, even though denoted by words like Abode of the Lord, he stands in the 'Kuta'—the aggregate of elements with Mahat etc. as the sixth (or as the sixth element Mahat etc. in the aggregate?). Or, like the crest-jewel. Realized by Upanishadic knowledge like "Imperishable indeed is this Self, O Maitreyi," "The Self indeed should be seen, heard, meditated upon, O Maitreyi"—who is called "Akshara Purusha." Here the singular designation is with the intention of being the root of the Virat aggregate (or intention of being the Abode). Or by the single adjunct of separation from that, say some.

This one also was mentioned before as attainable by liberation. In "Many purified by knowledge and austerity attained My being" [4.10], here as the Adhyatma form. But in reality, from the statement "The pure truth of the consciousness (Jiva) is the jewel on His neck" [Bhagavata 3.28.28], he is of the nature of primary existence through unity with Kaustubha. "Liberation is said to be remaining in one's own form giving up the other form"—and such standing in the Lord is shown by Srimad Acharyas in the Tenth Canto of Bhagavata at "Seeing the face covered by locks" [Bhagavata 10.29.39].

By this very description of the nature of Kshara and Akshara, the other view is also refuted.

द्वौ two? इमौ these? पुरुषौ Purushas (beings)? लोके in the world? क्षरः the perishable? च and? अक्षरः the imperishable? एव even? च and? क्षरः the perishable? सर्वाणि all? भूतानि beings? कूटस्थः the immutable (unchanging)? अक्षरः the imperishable? उच्यते is called.Commentary Now the Lord describes the three aspects of the divine existence. One is the individual soul called the perishable? the second is the imperishable or the Maya Sakti of the Lord and the third is the Purushottama or the Supreme Being.The perishable comprises the whole world of changing forms. From Brahma down to the tiny blade of grass? all movable and immovable objects? all that can be thought of by the mind? all that is made up of the five elements? all that is changing? all that has names and forms? all that appears to the naked eye and what is described as the body and the modifications of the field? in the thirteenth chapter? are Kshara or the perishable. Kshara is the changing one. It is the everchanging form of matter which is inert or insentient. Akshara is the changeless.In Samsara there are two categories arranged in two separate groups of beings? called Purushas? as they are the limiting adjuncts of the Purusha. Maya Sakti? the illusory power of the Lord? is the seed from which the perishable being takes its birth. It is the seat of all the latent impressions of desires? actions? etc.? of various perishable creatures. Maya Sakti is the Akshara Purusha. The unmanifest condition is generally described as deep ignorance or sleep for there is neither consciousness nor unconsciousness. It is only a potential state. It is the condition in which all forms of life with its accompanying limitations lie latent? just as the tree lies latent in the seed of the fruit. In this state matter and energy are one. In this state sound? matter and energy exist in an undifferentiated state. In this state the Gunas exist in a state of eilibrium.The imperishable is known as the Kutastha? i.e.? that which remains immovable like a heap. That which is at the root (Kuta) of all these beings is the Kutastha. Or? Kuta also means illusion? and Kutastha means that which manifests itself in diverse forms of illusion. That which conceals the Truth and shows the false thing and deceives the worldyminded people is Maya or Kuta. That which is of the form of the AvaranaVikshepa Sakti (veiling and vacillating power) is Kutastha. As this Maya Sakti cannot be destroyed except by the knowledge of the Self? it is said to be endless. That is the reason why this is called Akshara. That seed of Samsara has no end. Therefore? it is said to be imperishable in the sense that it is not destroyed in the absence of knowledge of the Self. But the seed is scorched or destroyed in toto when one gets the knowledge of Brahman. The,illusion vanishes and everything is realised as the one Cosmic Consciousness. Only the illusory perception of matter is destroyed.Purushottama or the highest Purusha is distinct from these two -- the perishable and the imperishable. He is not affected by the evils of the two vehicles or limiting adjuncts of the perishable and the imperishable. He is eternal? pure? intelligent and free by nature.

There are imau, these; dvau, two-grouped separately; purusau, persons, so called [Persons-so called only figuratively, since they are the limiting adjuncts of the supreme Person.]; loke in the world; the ksarah, mutable-one group consists of the perishable; the other person is the aksarah, immutable, opposite of the former, the power of God called Maya, which is the seed of the origin of the person called the mutable. That which is the receptacle of the impressions of desires, actions, etc. of countless transmigrating creatures is called the immutable person.
Who are those persons? The Lord Himself gives the answer: Ksarah, the mutable; consists of sarvani, all; bhutani, things, i.e. the totality of all mutable things. Kutasthah is the one existing as Maya: Kuta means a heap; kutasthah, is that which exists like a heap. Or, kuta is maya, deception, falsehood, crookedness, which are synonymous; that which exists in the diverse forms of maya etc. is the kutasthah. It is ucyate, called; the aksarah, immutable, because, owing to the countless seeds of worldly existence, it does not perish.

There are, the Sastras say, 'two kinds of Persons (Purusas)' well known in the world - 'the perishable and the imperishable.' Of the two, the Persons designated by the term 'perishable' (Ksara) are beings conjoint with non-conscient matter of modifiable nature, from Brahma down to a blade of grass,who can be signified also by the term Jivas (individual selves). Here the term Purusa (Person) is used in singular to indicate the common single condition of being conjoined with non-conscient matter. That which is the 'imperishable' (Aksara) is called 'unchanging' (Kutastha), this is the released self, devoid of association with non-conscient matter, remaining in its own form. It is called 'unchangeable' inasmuch as when free from non-conscient matter, It has no specific connection with particular transformations of non-conscient matter like the bodies of Brahma etc. Here also the designation of the term in singular (as expressing a generic class) denoting the totality of liberated selves, is used on account of the single condition of dissociation from non-conscient matter. It does not mean that before this, in time without beginning, there existed but a single liberated self. So it is stated: 'Purified by the austerity of knowledge, many have attained My state' (4.10); and 'They are not born at the time of creation, nor do they suffer at the time of dissolution' (14.2).