Bhagavad Gita - Chapter 15 - Shloka (Verse) 17

व्याख्या -- उत्तमः पुरुषस्त्वन्यः -- पूर्वश्लोकमें क्षर और अक्षर दो प्रकारके पुरुषोंका वर्णन करनेके बाद अब भगवान् यह बताते हैं कि उन दोनोंसे उत्तम पुरुष तो अन्य ही है (टिप्पणी प0 782)।यहाँ अन्यः पद परमात्माको अविनाशी अक्षर(जीवात्मा) से भिन्न बतानके लिये नहीं? प्रत्युत उससे विलक्षण बतानेके लिये आया है। इसीलिये भगवान्ने आगे अठारहवें श्लोकमें अपनेको नाशवान् क्षरसे अतीत और अविनाशी अक्षरसे उत्तम बताया है। परमात्माका अंश होते हुए भी जीवात्माकी दृष्टि या खिंचाव नाशवान् क्षरकी ओर हो रहा है। इसीलिये यहाँ भगवान्को उससे विलक्षण बताया गया है।परमात्मेत्युदाहृतः -- उस उत्तम पुरुषको ही परमात्मा नामसे कहा जाता है। परमात्मा शब्द निर्गुणका वाचक माना जाता है? जिसका अर्थ है -- परम (श्रेष्ठ) आत्मा अथवा सम्पूर्ण जीवोंकी आत्मा। इस श्लोकमें परमात्मा और ईश्वर -- दोनों शब्द आये हैं? जिसका तात्पर्य है कि निर्गुण और सगुण सब एक पुरुषोत्तम ही है।यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः -- वह उत्तम पुरुष (परमात्मा) तीनों लोकोंमें अर्थात् सर्वत्र समानरूपसे नित्य व्याप्त है।यहाँ बिभर्ति पदका तात्पर्य यह है कि वास्तवमें परमात्मा ही सम्पूर्ण प्राणियोंका भरणपोषण करते हैं? पर जीवात्मा संसारसे अपना सम्बन्ध मान लेनेके कारण भूलसे सांसारिक व्यक्तियों आदिको अपना मानकर उनके भरणपोषणादिका भार अपने ऊपर ले लेता है। इससे वह व्यर्थ ही दुःख पाता रहता है (टिप्पणी प0 783.1)।भगवान्को अव्ययः कहनेका तात्पर्य है कि सम्पूर्ण लोकोंका भरणपोषण करते रहनेपर भी भगवान्का कोई व्यय (खर्चा) नहीं होता अर्थात् उनमें किसी तरहकी किञ्चिन्मात्र भी कमी नहीं आती। वे सदा ज्योंकेत्यों रहते हैं।ईश्वरः शब्द सगुणका वाचक माना जाता है? जिसका अर्थ है -- शासन करनेवाला।मार्मिक बातयद्यपि मातापिता बालकका पालनपोषण किया करते हैं? तथापि बालकको इस बातका ज्ञान नहीं होता कि मेरा पालनपोषण कौन करता है? कैसे करता है और किसलिये करता है इसी तरह यद्यपि भगवान् मात्र प्राणियोंका पालनपोषण करते हैं? तथापि अज्ञानी मनुष्यको (भगवान्पर दृष्टि न रहनेसे) इस बातका पता ही नहीं लगता कि मेरा पालनपोषण कौन करता है। भगवान्का शरणागत भक्त ही इस बातको ठीक तरहसे जानता है कि एक भगवान् ही सबका सम्यक् प्रकारसे पालनपोषण कर रहे हैं।पालनपोषण करनेमें भगवान् किसीके साथ कोई पक्षपात (विषमता) नहीं करते। वे भक्तअभक्त? पापीपुण्यात्मा? आस्तिकनास्तिक आदि सभीका समानरूपसे पालनपोषण करते हैं (टिप्पणी प0 783.2)। प्रत्यक्ष देखनेमें आता है कि भगवान्द्वारा रचित सृष्टिमें सूर्य सबको समानरूपसे प्रकाश देता है? पृथ्वी सबको समानरूपसे धारण करती है? वैश्वानरअग्नि सबके अन्नको समानरूपसे पचाती है? वायु सबको (श्वास लेनेके लिये) समानरूपसे प्राप्त होती है? अन्नजल सबको समानरूपसे तृप्त करते हैं? इत्यादि। सम्बन्ध -- पूर्वश्लोकमें वर्णित उत्तम पुरुषके साथ अपनी एकता बताकर अब साकाररूपसे प्रकट भगवान् श्रीकृष्ण अपना अत्यन्त गोपनीय रहस्य प्रकट कहते हैं।

तथा जो क्षर और अक्षर -- इन दोनोंसे विलक्षण है? और क्षरअक्षररूप दोनों उपाधियोंके दोषसे रहित है वह नित्य? शुद्ध? बुद्ध और मुक्तस्वभाववाला --, उत्तमअतिशय उत्कृष्ट पुरुष तो अन्य ही है। अर्थात् इन दोनोंसे अत्यन्त विलक्षण है? जो कि परमात्मा नामसे कहा गया है। वह ईश्वर अविद्याजनित शरीरादि आत्माओंकी अपेक्षा पर है और सब प्राणियोंका आत्मा यानी अन्तरात्मा है इस कारण वैदान्तवाक्योंमें वह परमात्मा नामसे कहा गया है। उसीका विशेषरूपसे निरूपण करते हैं -- जो पृथ्वी? अन्तरिक्ष और स्वर्ग -- इन तीनों लोकोंको? अपने चैतन्यबलकी शक्तिसे उनमें प्रविष्ट होकर? केवल स्वरूपसत्तामात्रसे उनको धारण करता है और जो अविनाशी ईश्वर है? अर्थात् जिसका कभी नाश न हो? ऐसा नारायण नामक सर्वज्ञ और सबका शासन करनेवाला है।

Having shown the two heaps named Effect and Cause, he shows another heap—with "Abhyam" (Than these two) etc. He states the fruit of distinctness—"Kshara" etc. Regarding the non-contact with qualities and defects created by the two adjuncts, he states the result—"Nitya" etc. "Than these two"—meaning than Kshara and Akshara.

The two words "Uttamah Anyah" (Supreme is Another) are to show the absence of the nature of Kshara and Akshara in every way in reality. He refutes the independence of the inert class caused by its being "other"—with "Sa eva" (He alone) etc. "Lokatraya" (Three worlds) is an implication (Upalakshana); the entire world is also intended. Consciousness itself is strength; therein power is Maya; by that—is the point. He wards off any other activity of the Supreme in sustaining the world—with "Svarupa" etc. And there is no other sustainer of Him, because He is immovable by Himself—he says "Avyaya" etc.

Taking the meaning of the Shruti "The Lord supports this combined Kshara and Akshara, the Manifest and Unmanifest" [Shvet. Up. 1.8], he says—"Ishvarah" etc.

Having shown the two heaps named Effect and Cause, He shows another heap distinct from them, named the Supreme Self—"Uttamah" etc.

"Anyah"—distinct from these two, Kshara and Akshara; untouched by the defects of the two adjuncts; of eternal, pure, conscious, free nature; "Uttamah"—the most excellent "Purusha"; who is "Param" (beyond) the body etc. which are of the nature of ignorance, and is the "Atma"—Inner Consciousness—of all beings; therefore "Paramatma"—thus illustrated, propounded in the Vedantas.

He distinguishes the Supreme Self indeed. Who "Avishya"—entering—"Lokatrayam"—the entire world, by resorting to the example of the three worlds named Bhuh, Bhuvah, Svah—through His own Maya, by the power of Consciousness-Strength; "Bibharti"—sustains, nourishes, illuminates—by mere existence of His nature. He for whom "Vyaya" (decay) does not exist is "Avyaya"; "Ishvarah"—of ruling nature, the Supreme Lord named Narayana—this is the meaning.

"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).

"Anyah"—other than these two adjuncts of effect and cause, is the unconditioned "Uttama Purusha"; who is illustrated in the scripture as "Paramatma".

Who, becoming Ishvara through Maya, "Avishya"—entering—the three worlds in the form of superior, intermediate, and inferior bodies, sustains the three bodies.

Yet "Avyayah"—He does not "Vyeti"—increase or decrease—by the quality of Ishvara as omniscience, or by the quality of Jiva as limited knowledge—this is the meaning.

But the "Uttama Purusha" is "Anyah"—other than those two—designated by the words Kshara and Akshara—bound and liberated Purushas; is a different entity; illustrated as "Paramatma". Indeed, from the designation "Paramatma" in all Shrutis, it is understood that the Supreme Person is a different entity from the bound and liberated Purushas.

How? "Who entering the three worlds sustains them"—"Lokyate" (is perceived), so Loka; that triad is "Lokatraya"—insentient, the sentient associated with it, and the liberated—this triad knowable by proof; he who, entering this as the Self, sustains it; He is a different entity from that which is to be pervaded and sustained.

And for this reason too He is a different entity from the said three worlds. Because He is "Avyaya Ishvara". For one of immutable nature is indeed a different entity from the insentient of mutable nature; from the sentient following that through connection with it; and from the liberated who was previously connected and had fitness for connection with non-sentient. Similarly, the "Ishvara" of these three worlds is a different entity from that which is to be ruled.

For which purpose these two were defined, He states that—"Uttama" etc. But "Anyah"—distinct from these two, Kshara and Akshara—is the "Uttama Purusha."

He states the distinction itself. "Paramatma"—thus illustrated—spoken of by the Shrutis. Distinct from the Kshara—the insentient—due to being the Self (Atmatva); distinct from the Akshara—the sentient enjoyer—due to being Supreme (Paramatva)—this is the meaning.

He shows the Supreme Selfhood indeed—with "Yo lokatrayam" etc. Who being "Ishvara"—of ruling nature; and "Avyaya"—changeless indeed; entering the entire three worlds, protects them.

Stating that 'distinctness' (anyatva) is the predicate because it has not been established yet, and since it (distinctness) depends on a counter-positive, he states that the counter-positives are indeed the Kshara and Akshara Purushas under discussion — with 'Uttamah purushastu tabhyam' (But the Supreme Person is [distinct] from those two). Since 'Paramatma iti udahritah' (Is called the Supreme Self) cannot be the predicate, he states that it is meant to provide the reason for the distinctness — with 'Sarvasu shrutishu ca' (And in all Shrutis). 'In the middle of that flame the Supreme Self is established' [Mahanarayana 9.13; Vasudeva 6; Mahopanishad 1.9; Chaturveda 6], 'The Self Narayana is the Supreme' [Mahanarayana 9.4], etc. — this is the meaning.

Since it establishes the reason for the designation 'Paramatma', he introduces the second half of the verse — with 'Katham' (How). If the word 'Loka' meant 'worlds', it could be the three worlds like Earth etc.? Or the three worlds characterized as Heaven, Earth, and Netherworld. And in that case, His pervading and supporting them — which establishes His Supreme Selfhood culminating in being the Self of all — would not establish His distinctness from 'all' consisting of the Kshara and Akshara. Even if interpreted as the three worlds in the sense of 'created', 'uncreated', and 'created-uncreated', one would have to accept implied meaning (lakshana) for the persons residing there; better than that is to resort to the etymological meaning (yoga-vritti); with this intention he explains — 'Lokyate iti loka' (Loka is that which is seen/perceived), etc. Regarding 'How can the bound and released souls, who are not visible to the eye, be the object of the act of seeing?', he says — 'Pramanavagamyametat trayam' (This triad is to be known through valid means). 'Yah' (Who) — 'Entered within, the Ruler of people, the Self of all' [Chittyupanishad 11.1; Aranyaka 3.11], 'Being the Supporter, He supports being supported (by none)' [Aranyaka 3.14], etc., are intended here. 'Sah' (He) — means designated as 'Paramatma'.

Since 'Yah' (Who) refers to Him, and since each of the adjectives has the capacity to establish distinctness, if the intention were merely to state the existence of those meanings, then by stating what is not required here, the other words would be futile; with this intention he says — 'Itashca' (And for this reason also). Here, entering, supporting, and Lordship establish distinctness through the relationship of object and agent; whereas 'imperishability' (avyayatva) establishes it directly by contradiction of nature; with this intention he says — 'Avyayasvabhavau hi' (For of imperishable nature). Thus he will show the subtle difference — 'By the nature of imperishability, and by the connection with pervading, supporting, and Lordship' [Ramanuja Bhashya 15.19].

'Tatsambandhena tadanusarinah' (Following it by connection with it) — meaning, partaking of afflictions like birth and destruction dependent on that (Acit). Or, associated with modifications characterized by contraction and expansion of knowledge like that (Acit). 'Fitness' (yogyata) means the nature of acting when auxiliary causes are present? Or possessing the absence of effect caused by the absence of auxiliary causes. And that (fitness for connection with Acit) exists even for the released soul, so the contradiction of nature is indistinguishable there too; to this he says — 'Acitsambandhayogyataya purvasambandhinah' (Of the one formerly connected due to fitness for connection with Acit). The idea is that the unrestricted imperishability of the Self does not belong even to the released soul.

The word 'Ishvara' here is not merely a useless name; with this intention he says — 'Tathaitasya' (Similarly of this...). Here, in the explicit mention of entering, supporting, and ruling which are included in the definition of the Self (Atma), 'Sheshitvam' (Principalship/Mastery) is also established by force of supporting for one's own purpose etc.; with this intention, 'Swamya' (Mastery) is mentioned in the summary verse. And thus, 'Rulership' (niyantritva) should be understood as implied there. Similarly, it should be seen in the introductory commentary of the next chapter — 'Avyayatvavyapanabharanawamyaih' (By imperishability, pervading, supporting, and mastery) [Ramanuja Bhashya 16.1]. Or else, since the word 'Ishvara' has not been used before for those qualified merely by rulership etc., and since 'Ishvara' has a conventional usage in the form of rulership embraced by mastery, 'Sheshitvam' is established by the word 'Ishvara' itself. Moreover, here in the restatement of pervasion etc. by 'Yah' (Who), through the reference to previous statements like 'All this is strung on Me' [7.7], the 'Sheshitvam' stated in that context by 'Earth, Water' [7.4] etc. is also drawn in; therefore, in place of the word 'Pati' in 'Pati vishvasyatmeshvaram' (The Lord of the universe, the Ruler of the Self) [Mahanarayana 1.6], the word 'Ishvara' is used; this is the idea.

कोई एक व्यक्ति विभिन्न उपाधियों? व्यक्तियों? कार्यों और पदों की दृष्टि से विभिन्न नामों से संबोधित किया जाता है और यदि इन आपेक्षिक दृष्टिकोणों को दूर कर दिया जाय? तो वह व्यक्ति शून्य रूप नहीं हो जायेगा। वह मात्र एक निर्विशेष व्यक्ति रह जाता है। इसी प्रकार? जो परम तत्त्व नित्यपरिवर्तनशील जगत् के रूप में क्षर पुरुष कहलाता है और क्षर के ज्ञाता के रूप में अक्षर पुरुष? वह स्वयं इन दोनों से भिन्न ही है? जिसे यहाँ उत्तम पुरुष? परमात्मा और अव्यय ईश्वर कहा गया है।क्षर से परे पहुँचने पर अक्षर ही नहीं? वरन् उत्तम पुरुष ही रह जाता है? क्योंकि क्षरत्व के अभाव में अक्षरत्व का भी अभाव हो जाता है। तब रह जाता है? इन दोनों का परमार्थ अधिष्ठान परमात्मा। यह परमात्मा या अव्यय ईश्वर तीनों लोकों में प्रवेश करके उनका धारणपोषण करता है। संस्कृत में लोक शब्द का अर्थ है वह वस्तु जो देखी या अनुभव की जाती है। इस दृष्टि से? यहाँ लोक शब्द का अर्थ स्वर्गादि लोक हो सकता है और हमारी परिचित अनुभवों की तीन अवस्थाएं जाग्रत? स्वप्न और सुषुप्ति भी हो सकती हैं। एक ही संवित् (चैतन्य) इन तीनों को प्रकाशित करता है।यहाँ विशेष ध्यान देने की बाता यह है कि इन तीनों पुरुषों को भिन्नभिन्न नहीं समझना चाहिये। केवल उत्तम पुरुष ही पारमार्थिक सत्य है? जो दो विभिन्न उपाधियों की दृष्टि से क्षर और अक्षर के रूप में प्रतीत हो रहा है। उपाधियों के अभाव में वह केवल अपने नित्यशुद्ध? निरुपाधिक स्वरूप में रह जाता है। उदाहरणार्थ? एक ही सर्वगत आकाश घट और मठ इन दो उपाधियों से अवच्छिन्न होकर घटाकाश और मठाकाश के रूप में प्रतीत होता है। यहाँ यह स्पष्ट है कि यह कोई तीन आकाश घटाकाश? मठाकाश और महाकाश नहीं बन गये हैं। घट और मठ की उपाधियों से ध्यान दूर कर लें तो ज्ञात होता कि वस्तुत आकाश एक ही है।इसी प्रकार? उत्तम पुरुष ही दृश्य और दृष्टा के रूप में क्षर और अक्षर पुरुष कहलाता है। परन्तु उपाधियों से विवर्जित हुआ वह परमात्मा ही है।अगले श्लोक में? भगवान् श्रीकृष्ण पुरुषोत्तम शब्द की व्युत्पत्ति दर्शाकर यह बताते हैं कि वे किस प्रकार परम ब्रह्म स्वरूप हैं

"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.

Distinct from these two, Kshara and Akshara; untouched by the defect of the two adjuncts Kshara and Akshara; of eternal, pure, conscious, free nature—'Uttamah' etc. 'Uttamah'—the most excellent 'Purushah' is but 'Anyah'—indeed another, extremely distinct from these two inert heaps of Kshara and Akshara, the illuminator of both, the third conscious heap—this is the meaning.

'Paramatma'—thus illustrated; superior to—most excellent than, unimagined than—the five selves imagined by ignorance, namely Annamaya, Pranamaya, Manomaya, Vijnanamaya, and Anandamaya; stated as 'Brahman is the tail, the support'; the 'Atma' and the 'Inner Consciousness' of all beings; therefore stated as 'Paramatma' in the Vedantas; who is the Supreme Self.

'Lokatrayam'—named Bhuh, Bhuvah, Svah, meaning the entire world; 'Avishya'—presiding over by His own Maya-power; 'Bibharti'—sustains and nourishes by bestowing existence and manifestation.

Of what kind? 'Avyayah'—devoid of all modifications; 'Ishvarah'—the Controller of all, Narayana; He, the Supreme Person, is illustrated as the Supreme Self—this is the connection. From the Shruti 'He is the Supreme Person.'

These two were described for the sake of the knowledge of Purushottama—He states that—'Uttamah' etc. The word 'Tu' (But) is indeed to exclude equality with them. 'Uttamah Purushah Anyah'—unknown to all, distinct from all—this is the meaning.

Of what kind?—upon this expectation He says—'Paramatmetyudahritah'—Param (Supreme) and He is Atma (Self)—thus 'Paramah'—most excellent 'Atma'—changeless—in this manner He is illustrated—stated—by Shruti etc.; who 'Lokatrayam'—for the experience of respective tastes/essences—manifests, sustains, and nourishes.

If so, there would be increase and decrease?—doubting this, He says—'Avyayah' etc. Meaning changeless.

Then sustaining is impossible?—to this He says—'Ishvarah' etc. Capable of doing and doing otherwise. Therefore 'it is so'—this is the meaning.

'Uttamah'—the most excellent 'Purushah tu Anyah'—is indeed another, extremely distinct from these two; 'Paramatma'—thus—'Param' (Supreme) and He is distinct from the selves created by ignorance like the body etc.; and 'Atma'—the Inner Consciousness of all beings; therefore 'Paramatma'—thus 'Udahritah'—stated in the Vedantas.

He Himself is distinguished—'Yah Lokatrayam'—(the worlds) named Bhuh, Bhuvah, Svah; by His power of Consciousness-Strength 'Avishya'—entering; 'Bibharti'—sustains by the mere existence of His nature; 'Avyayah'—no 'Vyaya' (decay) exists for Him, so Avyaya. Who? 'Ishvarah'—Omniscient, named Narayana, of ruling nature.

The name 'Purushottama' is famous for the Lord as explained. Showing the meaningfulness of the name by the fame of its etymological derivation, 'I am the unsurpassable Lord'—thus the Lord shows Himself—

He states that Supreme, Shelter, Primary Nature (that is Adhidaivata)—'Uttamah purushastvanayah' etc. The word 'Tu' shows difference from the previous. 'Anyah'—distinct from these two, the measureless Saccidananda-Self 'Purushottama,' the Cause of all causes. Devoid of modification, 'Avyayah,' 'Ishvarah'—possessing wonderful lordship, the shelter of diverse attributes—this is the point.

He 'Avishya'—entering—'Lokatrayam'—consisting of Gunas—becoming the Inner Controller, 'Bibharti' (sustains); therefore He is illustrated as 'Purushottama' by all.

Or, (Objection:) 'Since Akshara and the Supreme Person both possess Lordship, what is the distinction?' To that He says—'Paramatma' etc. 'Parama' (Supreme) and that 'Atma' (Self)—like the Ganga and its presiding deity, is the nature of those two—this is the idea. And thus—'Pura' (cities/bodies) are effects of His own Prakriti, are 'Avara' (inferior); related to that is 'Kshara'; superior to that is 'Akshara,' the Self of moving and unmoving; superior to that is 'Purushottama'—this is the etymology. By that, distinctness from the two Purushas—eternally bound and liberated—is shown.

From the Bhagavata statement 'The explanation 'Bound' and 'Liberated' is due to My Gunas, not in reality' [Bhagavata 11.11.1]. The meaning of this is—'Bound'—thus the name of the Self due to Kshara-nature; 'Liberated'—thus due to Akshara-nature; and this special name of Mine is due to Guna (consisting of Sattva, Rajas, Tamas; or) due to Will; because of that being rooted in My Maya; because of His being the cause regarding Maya, 'There is neither liberation nor bondage for Me'—thus by distinctness, the status of being the shelter of contradictory attributes (is established).

'There is no contradiction of both in the Bhagavan, the Lord of countless hosts of virtues, of unfathomable glory; there is no occasion for dispute by disputants with obstinate grasp whose internal organs are stained by modern doubts, speculations, thoughts, fallacious proofs, and scriptures of bad logic'—by the Bhagavata itself [6.9.36] in the form of Sutra-Bhashya, because of the decision.

उत्तमः the Supreme? पुरुषः Purusha? तु but? अन्यः another? परमात्मा the highest? Self? इति thus? उदाहृतः called? यः who? लोकत्रयम् the three worlds? आविश्य pervading? बिभर्ति sustains? अव्ययः the indestructible? ईश्वरः Lord.Commentary Purushottama is beyond the universe though He pervades the three worlds. Therefore He is called the Supreme Being by the Vedas and men of this world. He pervades the three worlds and upholds them yet? He is not tainted by the world. He is above the world or worldliness.Just as the waking state is different from the dram or the deep sleep states? just as the orb of the sun is different from his rays or the mirage they casue? so also is the highest Purusha different from the perishable and the imperishable Purushas.The highest Purusha is the haven of peace. In Him all take their refuge and eternal rest. He is incomparable for He is selfcontained there is nothing like Him. He can only be compared to Himself. The imperishable Being (Akshara Brahman) Who is beyond the world and the Avyaktam (the Unmanifested) are essentially the same as the Purushottama Who transcends both the Kshara and the Akshara.The Purushottama is ite distinct from the two -- Kshara and Akshara. He is the Supreme Being. The physical body? the astral body and the causal body are also termed the Self. But these are secondary selves. Paramatma or the Supreme Self is the primary Self. Purushottama or Paramatma is the supreme or the highest when compared with the other secondary selves created by ignorance. He is the innermost consciousness of all beings. He is the support of everything. He is the Niyanta? the Inner Ruler. He is independent. Therefore He is known as the Supreme Self in the Vedanta.Anyah Another? ite distinct from the two.Lokatrayam The three worlds Bhuh (the earth)? Bhuvah (the midregion) and Svah (heaven) are the three worlds.Purushottama is further described as follows He is the imperishable and omniscient Lord Narayana Who permeates the three worlds by His vital energy and sustains them by His mere existence in them.Avyaya Imperishable? that which is free from the modifications such as birth? death? etc. Just as the king who rules his subjects and controls them is distinct from them? so also the Supreme Being Who is the ruler of the perishable and the imperishable is distinct from them. (Cf.VIII.20)

Tu, but; anyah, different, entirely contrary in characteristics from these; is the uttamah, supreme, most excellent; purusah, Person, who is different in characteristics from these-the mutable and the immutable-, untouched by the mutable and the immutable limiting adjuncts, and is by nature eternal, pure, conscious and free; udahrtah, spoken of in the Upanisads; iti, as; the paramatma, supreme Self; He is paramah, supreme, as compared with the selves like body etc. created by ignorance, and is the atma, Self, the inmost Consciousness of all beings. Hence He is the supreme Self. He Himself is being specially described: yah, who, by dint of His own active power inhering in the energy that is Maya; [Caitanya, consciousness, itself is the bala (energy); the sakti (active power) therein is Maya. Through that He upholds.] avisya, permeating; loka-trayam, the three worlds-called Bhuh (Earth), Bhuvah, (Intermediate Space) and Svah (Heaven); bibharti, upholds (them) by merely being present in His own nature. (And He) is the avyayah, imperishable; isvarah, God, the Omniscient One called Narayana, who is the Lord by nature.
This name-the supreme Person-of God as described is well known. Showing that the name is apt by virtue of its etymological significance, the Lord reveals Himself saying, 'I am the unsurpassable God':

But there is the 'Supreme Person who is other than the bound and liberated selves' expressed by the terms, the 'perishable' and the 'imperishable'. He forms a completely different category. All Srutis call Him the Supreme Self. But by that very designation as the Supreme Self, it may be known that the Supreme Person is a category distinct from the bound and the liberated selves. How? 'Entering the threefold world,' supports it. 'Loka' (world) is that which is perceived. There are three such perceivable worlds, He enters the 'three worlds' which can be understood from the authority of the Srutis. These are the world of unconscient matter, the world of conscient selves conjoined with matter, and the world of liberated selves. As understandable from the Srutis, He enters into these three categories as their Atman and supports them. Thus, He is an entity different from the triad which He pervades and maintains. Further He is different, as He is imperishable and as He is the Lord. Being imperishable, He is different from the bound non-conscient matter whose nature is subject to decay. He is different from the bound conscient selves as the latter is subject to Prakrti and follows its laws. He is also distinguished from the liberated selves, because in their previous condition they were connected with matter and mixed with it. Similarly, He is the Lord of these 'three worlds,' a category distinct from those which have to be ruled.