Verse 15·16

द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च ।क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥

dvāvimau puruṣau loke kṣaraścākṣara eva cakṣaraḥ sarvāṇi bhūtāni kūṭastho’kṣara ucyate

There are two Purushas (spiritual beings) in this world, the Immutable (and impersonal) and the Mutable (and personal); the Mutable is all these existences, the Kutastha (the high-seated consciousness of the Brahmic status) is called the Immutable.’

Compiled rendering · Anilbaran Roy

AI translationAI-synthesised translation — not Sri Aurobindo’s text

Essays on the Gita

To these two the Gita, developing the thought of other passages in the Upanishads,^* adds yet another, the supreme, the Purushottama, the highest Purusha, whose greatness all this creation is. Thus there are three, the Kshara, the Akshara, the Uttama. Kshara, the mobile, the mutable is Nature, svabhāva, it is the various becoming of the soul; the Purusha here is the multiplicity of the divine Being; it is the Purusha multiple not apart from, but in Prakriti. Akshara, the immobile, the immutable, is the silent and inactive self, it is the unity of the divine Being, Witness of Nature, but not involved in its movement; it is the inactive Purusha free from Prakriti and her works. The Uttama is the Lord, the supreme Brahman, the supreme Self, who possesses both the immutable unity and the mobile multiplicity. It is by a large mobility and action of His nature, His energy, His will and power, that He manifests Himself in the world and by a greater stillness and immobility of His being that He is aloof from it; yet is He as Purushottama above both the aloofness from Nature and the attachment to Nature. This idea of the Purushottama, though continually implied in the Upanishads, is disengaged and definitely brought out by the Gita and has exercised a powerful influence on the later developments of the Indian religious consciousness. It is the foundation of the highest Bhaktiyoga which claims to exceed the rigid definitions of monistic philosophy; it is at the back of the philosophy of the devotional Puranas.

Let us see, however, what all this means; for we may be sure that a synthetic and catholic system like the Gita’s will not treat such important parts of the Aryan culture in a spirit of mere negation and repudiation. The Gita has to synthetise the Yoga doctrine of liberation by works and the Sankhya doctrine of liberation by knowledge; it has to fuse karma with jñāna. It has at the same time to synthetise the Purusha and Prakriti idea common to Sankhya and Yoga with the Brahmavada of the current Vedanta in which the Purusha, Deva, Ishwara,—supreme Soul, God, Lord,—of the Upanishads all became merged in the one all-swallowing concept of the immutable Brahman; and it has to bring out again from its overshadowing by that concept but not with any denial of it the Yoga idea of the Lord or Ishwara. It has too its own luminous thought to add, the crown of its synthetic system, the doctrine of the Purushottama and of the triple Purusha for which, though the idea is there, no precise and indisputable authority can be easily found in the Upanishads and which seems indeed at first sight to be in contradiction with that text of the Sruti where only two Purushas are recognised. Moreover, in synthetising works and knowledge it has to take account not only of the opposition of Yoga and Sankhya, but of the opposition of works to knowledge in Vedanta itself, where the connotation of the two words and therefore their point of conflict is not quite the same as the point of the Sankhya-Yoga opposition. It is not surprising at all, one may observe in passing, that with the conflict of so many philosophical schools all founding themselves on the texts of the Veda and Upanishads, the Gita should describe the understanding as being perplexed and confused, led in different directions by the Sruti, śrutivipratipannā2·53. What battles are even now delivered by Indian pundits and metaphysicians over the meaning of the ancient texts and to what different conclusions they lead! The understanding may2·52 well get disgusted and indifferent, gantāsi nirvedam, refuse to hear any more texts new or old, śrotavyasya śrutasya ca, and go into itself to discover the truth in the light of a deeper and inner and direct experience.

From the ordinary point of view any return towards bhakti or continuation of the heart’s activities after knowledge and impersonality have been gained, might seem to be a relapse. For in bhakti there is always the element, the foundation even of personality, since its motive-power is the love and adoration of the individual soul, the Jiva, turned towards the supreme and universal Being. But from the standpoint of the Gita, where the aim is not inaction and immergence in the eternal Impersonal, but a union with the Purushottama through the integrality of our being, this objection cannot at all intervene. In this Yoga the soul escapes indeed its lower personality by the sense of its impersonal and immutable self-being; but it still acts and all action belongs to the multiple soul in the mutability of Nature. If we do not bring in as a corrective to an excessive quietism the idea of sacrifice to the Highest, we have to regard this element of action as something not at all ourselves, some remnant of the play of the gunas without any divine reality behind it, a last dissolving form of ego, of I-ness, a continued impetus of the lower Nature for which we are not responsible since our knowledge rejects it and aims at escape from it into pure inaction. But by combining the tranquil impersonality of the one self with the stress of the works of Nature done as a sacrifice to the Lord, we by this double key escape from the lower egoistic personality and grow into the purity of our true spiritual person. Then are we no longer the bound and ignorant ego in the lower, but the free Jiva in the supreme Nature. Then we no longer live in the knowledge of the one immutable and impersonal self and this mutable multiple Nature as two opposite entities, but rise to the very embrace of the Purushottama discovered simultaneously through both of these powers of our being. All three are the spirit, and the two which are apparent opposites prove to be only confronting faces of the third which is the highest. “There is the immutable and impersonal spiritual being (Purusha),” says Krishna later on, “and there is the mutable and personal spiritual being. But there is too another15·16–19 Highest (uttama puruṣa) called the supreme self, Paramatman, he who has entered into this whole world and upbears it, the Lord, the imperishable. I am this Purushottama who am beyond the mutable and am greater and higher even than the immutable. He who has knowledge of me as the Purushottama, adores me (has bhakti for me, bhajati), with all-knowledge and in every way of his natural being.” And it is this bhakti of an integral knowledge and integral self-giving which the Gita now begins to develop.

The Kshara spirit visible to us as all natural existence and the totality of all existences moves and acts pervadingly in the immobile and eternal Akshara. This mobile Power of Self acts in that fundamental stability of Self, as the second principle of material Nature, Vayu, with its contactual force of aggregation and separation, attraction and repulsion, supporting the formative force of the fiery (radiant, gaseous and electric) and other elemental movements, ranges pervadingly in the subtly massive stability of ether. This Akshara is the self higher than the buddhi3·42 — it exceeds even that highest subjective principle of Nature in our being, the liberating intelligence, through which man returning beyond his restless mobile mental to his calm eternal spiritual self is at last free from the persistence of birth and the long chain of action, of Karma. This self in its highest status, paraṁ dhāma, is an unmanifest beyond even the unmanifest principle of the original cosmic Prakriti, Avyakta, and, if the soul turns to this Immutable, the hold of cosmos and Nature falls away from it and it passes beyond birth to an unchanging eternal existence. These two then are the two spirits we see in the world; one emerges in front in its action, the other remains behind it steadfast in that perpetual silence from which the action comes and in which all actions cease and disappear into timeless being, Nirvana. Dvāv imau puruṣau loke kṣaraś cākṣara eva ca15·16.

Thus the Divine is manifest in a double soul of his mystery, a twofold power, dvāv imau puruṣau; he supports at once the spirit of mutable things that is all these existences,15·16 kṣaraḥ sarvāṇi bhūtāni, and the immutable spirit that stands above them in his imperturbable immobility of eternal silence and calm. And it is by the force of the Divine in them that the mind and heart and will of man are so powerfully drawn in different directions by these two spirits as if by opposing and incompatible attractions one insistent to annul the other. But the Divine is neither wholly the Kshara, nor wholly the Akshara. He is greater than the immutable Self and he is much greater than the Soul of mutable15·18 things. If he is capable of being both at once, it is because he is15·17 other than they, anyaḥ, the Purushottama above all cosmos and yet extended in the world and extended in the Veda, in self-knowledge and in cosmic experience. And whoever thus knows15·19 and sees him as the Purushottama, is no longer bewildered whether by the world-appearance or by the separate attraction of these two apparent contraries. These at first confront each other here in him as a positive of the cosmic action and as its negative in the Self who has no part in an action that belongs or seems to belong entirely to the ignorance of Nature. Or again they challenge his consciousness as a positive of pure, indeterminable, stable, eternal self-existence and as its negative of a world of elusive determinations and relations, ideas and forms, perpetual unstable becoming and the creating and uncreating tangle of action and evolution, birth and death, appearance and disappearance. He embraces and escapes them, overcomes their opposition and becomes all-knowing, sarvavid, a whole-knower.15·19 He sees the entire sense both of the self and of things; he restores the integral reality of the Divine;^* he unites the Kshara and the Akshara in the Purushottama. He loves, worships, cleaves to and adores the supreme Self of his and all existence, the one Lord of his and all energies, the close and far-off Eternal in and beyond the world. And he does this too with no single side or portion of himself, exclusive spiritualised mind, blinding light of the heart intense but divorced from largeness, or sole aspiration of the will in works, but in all the perfectly illumined ways of his being and his becoming, his soul and his nature. Divine in the equality of his imperturbable self-existence, one in it with all objects and creatures, he brings that boundless equality, that deep oneness down into his mind and heart and life and body and founds on it in an indivisible integrality the trinity of divine love, divine works and divine knowledge. This is the Gita’s way of salvation.

The Life Divine

But, in truth, our sharp distinctions made between the without and the within, the present and the past self-consciousness are tricks of the limited unstable action of mind. Behind the mind and using it as its own surface activity there is a stable consciousness in which there is no binding conceptual division between itself in the present and itself in the past and future; and yet it knows itself in Time, in the present, past and future, but at once, with an undivided view which embraces all the mobile experiences of the Time-self and holds them on the foundation of the immobile timeless self. This consciousness we can become aware of when we draw back from the mind and its activities or when these fall silent. But we see first its immobile status, and if we regard only the immobility of the self, we may say of it that it is not only timeless, but actionless, without movement of idea, thought, imagination, memory, will, self-sufficient, self-absorbed and therefore void of all action of the universe. That then becomes alone real to us and the rest a vain symbolising in non-existent forms—or forms corresponding to nothing truly existent—and therefore a dream. But this self-absorption is only an act and resultant state of our consciousness, just as much as was the self-dispersion in thought and memory and will. The real self is the eternal who is obviously capable of both the mobility in Time and the immobility basing Time,—simultaneously, otherwise they could not both exist; nor, even, could one exist and the other create seemings. This is the supreme Soul, Self and Being^* of the Gita who upholds both the immobile and the mobile being as the self and lord of all existence.

The Synthesis of Yoga

The Self, even the individual self, is different from our personality as it is different from our mental ego-sense. Our personality is never the same; it is a constant mutation and various combination. It is not a basic consciousness, but a development of forms of consciousness,—not a power of being, but a various play of partial powers of being,—not the enjoyer of the self-delight of our existence, but a seeking after various notes and tones of experience which shall more or less render that delight in the mutability of relations. This also is Purusha and Brahman, but it is the mutable Purusha, the phenomenon of the Eternal, not its stable reality. The Gita makes a distinction between three Purushas who constitute the whole state and action of the divine Being, the Mutable, the Immutable and the Highest which is beyond and embraces the other two. That Highest is the Lord in whom we have to live, the supreme Self in us and in all. The Immutable is the silent, actionless, equal, unchanging self which we reach when we draw back from activity to passivity, from the play of consciousness and force and the seeking of delight to the pure and constant basis of consciousness and force and delight through which the Highest, free, secure and unattached, possesses and enjoys the play. The Mutable is the substance and immediate motive of that changing flux of personality through which the relations of our cosmic life are made possible. The mental being fixed in the Mutable moves in its flux and has not possession of an eternal peace and power and self-delight; the soul fixed in the Immutable holds all these in itself but cannot act in the world; but the soul that can live in the Highest enjoys the eternal peace and power and delight and wideness of being, is not bound in its self-knowledge and self-power by character and personality or by forms of its force and habits of its consciousness and yet uses them all with a large freedom and power for the self-expression of the Divine in the world. Here again the change is not any alteration of the essential modes of the Self, but consists in our emergence into the freedom of the Highest and the right use of the divine law of our being.

Other writings

Well that is a kind of answer. But how am I to know that it is not an evasion of the difficulty? What if I say that really the unmodifiable Brahman is not the highest truth? that the Brahman is aware at once of his unmodified eternal self and of his eternally modified cosmic existence, Akshara and Kshara, but he is himself beyond both, and that my real way of escape is to be the same, to be aware of my eternal self and of all the universe as modifications of my self; that with this transcendence and universality comes perfect bliss, and that the fact that I, still existing in Maya, can be blissfully aware of one Self everywhere and of all things in the universe is a proof of my assertion? This seems to me at least as good a theory as your theory of Maya; and if you say, how is that possible, I can either allege reasons or answer like you, it is a supraintellectual fact and we have to take it as a fact and find the practical way of realising it. If you want me to reject it in favour of your theory, give me at least some help. Make me realise how the world can be non-existently existent, how the unmodifiable can be apparently modified, how I can exist only beyond the world and yet exist in it so palpably that I must struggle to get out of it, how Brahman exists only beyond Maya and yet by me exists in Maya, how mind is the result of Maya, an instrument to see world and is yet capable of getting rid of Maya and seeing only the Brahman, how being by my individuality subject to Maya, and only able to escape by getting rid of my individuality, I am yet to become individually aware of Brahman and get an individual salvation, while all the rest of the world by which alone I am individual in my experience is still subject to it, how an unreal individual can realise Brahman.

These three Purushas are described in the fifteenth chapter of the Gita. “There are two Purushas in the world, the akṣara and the kṣara,—the kṣara is all creatures, the akṣara is called kūṭastha, the one on the summit. There is another Purusha, the highest (uttama), called also the Paramatma or Supreme Spirit, who enters into the three worlds, (the worlds of suṣupti, svapna, jāgrat, otherwise the causal, mental and physical planes of existence), and sustains them as their imperishable lord.” And in the thirteenth chapter, while drawing the distinction between the lower Purusha and the higher, Sri Krishna defines more minutely the relations of God and the individual soul to Nature. “Prakriti is the basic source of cause, effect and agency; the Purusha, of the sense of enjoyment of happiness and grief; for it is the soul in Nature (Purusha in Prakriti) that enjoys the threefold workings of things caused by Nature, (the play of conservation, creation and destruction; reception, reaction and resistance; illumination, misconception and obscuration; calm, work and inertia; all being different manifestations of three fundamental forces called the gunas or essential properties of Prakriti), and it is the attachment of the soul to the gunas that is the cause of births in bodies good and evil. The highest Purusha in this body is the one who watches, who sanctions, who enjoys, who upholds, who is the mighty Lord and the Supreme Soul.”

The whole of our later Hindu philosophy is full of this mighty realisation of the still, self-luminous & inactive Brahman. In those preBuddhistic ascetics, naked of the world and utterly calm, whom the unresting Macedonian found in the Asiatic ultima Thule of his insatiable march, in the all-conquering soul of Buddha…Read the whole passage · 1,008 wordsClose the passage

The whole of our later Hindu philosophy is full of this mighty realisation of the still, self-luminous & inactive Brahman. In those preBuddhistic ascetics, naked of the world and utterly calm, whom the unresting Macedonian found in the Asiatic ultima Thule of his insatiable march, in the all-conquering soul of Buddha, in the victorious intellect of Shankara, in the aspiration and self-fulfilment of a million saints and hermits before and afterwards our race has aspired with an ultimate and limitless sacrifice, with a sovran self-giving, to the boundless Master of peace. Even the latest of the mighty Ones, the great Vivekananda, who was in outward seeming a storm of speech and thought & force and action, was yet reaching always to the rare, remote & icy-pure linga of Amarnath, the still & silent Mahadeva, as his inmost self & goal; in him too the millennial endeavour, the irresistible yearning endured. But is then this sacrifice really the ultimate sacrifice, this yearning the supreme human tendency, this goal the final & unsurpassable resting place? If so, the gospel of the Isha Upanishad is either a vain message or a halting place for inferior souls. But the Seer will not have it so. Thou shalt act, he says; for thus has God made thee & not otherwise; other is the fruit of Vidya alone & not the supreme gain, the param sreyah. Nor is he in this insistence departing from the highest teaching of Vedanta. For this sacrifice is not really the ultimate sacrifice; the ultimate sacrifice is the renunciation even of mumukshutva, the giving up to God even of the desire for stillness & peace and of the attachment to inaction and the acceptance in its place, no longer with desire, attachment and passion, but with a free soul, of the Lila as well as the Silence, the great eternal play of the Ishwara no less than his vast eternal peace, the complex and progressively self-fulfilling movement of the Jagati no less than the single & ever-fulfilled immutability of the Ish, the joy of the ejad as well as the calm of the anejad Brahman. That, say the sages, is the final perception of the Vedantin and the supreme consummation of his knowledge when he discovers that there is none bound, none freed, none desiring freedom, but only Brahman variously manifesting, only God in the infinite rest & play of His own Being & becomings,—God & Brahman whom none can bind & who, therefore, even when figured to Himself as man in this apparent cage of a mind and body is still in Himself free—infinitely and for ever. The yearning towards stillness and peace is not then man’s supreme tendency; not peace is his goal but divine Ananda of which peace is only the flooring and the threshold. If our ordinary world-existence is that of the Kshara Brahman, which seems to move & change, to be born & grow and perish, & our ordinary soul-state that of the Kshara Purusha who seems to lose himself in the world and to move and change with it, to be born and grow and pass with the mind and body, if the higher existence beyond the mutability of the world is that of the Akshara Brahman, calm, still, unmoving, indifferent, at peace and the soul-state through which we move subjectively to freedom is that of the Akshara Purusha who sits above all this flux & reflux of world-energy at its work, careless of it & untouched by it, udásínavad ásínah, yet is not that the last goal nor the unsurpassable resting-place. Beyond & containing the Kshara and the Akshara Brahman we perceive the supreme existence of the Param Brahma which, transcendent, realises in Itself the harmony of [the] stillness & the movement; beyond and containing the Kshara & the Akshara Purusha we arrive at & inhabit the supreme soul-state of the Purushottama, the Para Purusha, Ishwara & Bhagavan, who, transcendent, is the possessor, user and sovran reality of the movement and the eternal self of the stillness. In Him we find our rest and in Him simultaneously we find our active self-fulfilment; for He alone is our complete and utter being. Buddha and Shankara and our immense ascetic impulse of three thousand years are not the last word of our race nor of humanity; they are the expression of a salutary and violent necessity seizing on man & driving him to abandon utterly the world in its false appearances, by renunciation of all that here we perceive only as motion of Nature, sarvam idam yat kincha jagatyám jagat, they are a divine inspiration and a compelling impulse which will have us by any means and at any cost open our eyes to the truth that not in besotted attachment to the name and form of things, not in the blind, unillumined or falsely illumined movements of the Jagati, not in that ignorant state of the soul in which it seems to the mind to be anish & not Ish and acts as anish, not Ish, subject and not Lord of the Jagati, is the ultimate fulfilment God intends for us, but there is a stillness beyond the movement which we have to reach, a self-luminousness of the soul in its true peace, freedom & wideness to which we have to aspire. Anyad áhur Avidyayá. But when we have obeyed the impulse, it should, normally, lead us beyond itself; for when we have conquered & transcended the movement, we have yet to surpass and transcend the stillness. Beyond the Kshara & Akshara we rise into the comprehensive infinity of the uttama; lifted above Buddha & Shankara stand Janaka & Krishna, the supreme Yogin & the entire Avatar; they in full action are in entire possession of peace and, conquerors of desire & ego or eternally superior to them, keep their hold on the real and divine bliss of God’s triple self-manifestation; they know and exercise the simultaneous & harmonious enjoyment of His transcendent being, His universal Self and His individual play of becoming.

Record of Yoga

Saundaryabodha & Ananda in the outside world are now perfectly established, but relics of asamata remain and momentary tendencies of mental revolt touch the prana & chitta & sometimes the buddhi, ऋत्वा विलीयन्ते. Kalibhava is strong, but has not taken possession of the speech where the old sanskar is powerful. Krishna seems sometimes to remove himself and look out from behind a veil. This presence & absence in myself with its results reveals Christ’s state of mind when he complained of being forsaken by God. This is salokya,—sayujya is when there is the same feeling of presence, but of God in contact with us or embracing the soul from outside, not of being in us & part of us, thought different—& yet the same. Sadharmya is well established, but not perfect because of insufficient Ishwarabhava. The relation of Purushottama, Akshara Purusha and Kshara Purusha (Jivatma) is now constantly & vividly seen by me in others more than in myself, although just now it is manifesting in myself. In myself the Purushottama & Kshara Purusha are most vivid to me, in others the Jivatman & Akshara Purusha, while in the world at large (jagati), it is the Purushottama containing the other two in Himself & almost engulfing them—they seem to be merely movements of the Purushottama, parts, layers, aspects of His personality, as indeed they really are. This is because in the jagati & indeed in inanimate beings there is not the ahankara in the buddhi to create a sense of difference. Being more strongly aware of my own remnants of ahankara than that of others,—or, rather being more troubled by my awareness—the Akshara Purusha is less manifest to me than in others, in whom I see the ahankara only as a play of Srikrishna and am not disturbed by it.

The universalising of the Ishwara-darshana is extended to beings as well as objects. When the ananda-darshana falls back into the mentality, it tends to be replaced by the Brahma-darshana; when it remains in the vijnana, it is firm. There is now a tendency to have the Ishwara vision in the mentality even, but only as a circumstance of the Brahma vision. In the vijnana the two become one, Brahma (Akshara and Kshara) being only aspects of the Ishwara.

Letters

The lower Nature, Apara Prakriti, is this external objective and superficial subjective apparent Nature which manifests all these minds, lives and bodies. The supreme Nature, Para Prakriti, concealed behind it is the very nature of the Divine—a supreme Consciousness-Force which manifests the multiple Divine as the Many. These Many are in themselves eternal selves of the Supreme in his supreme Nature, Para Prakriti. Here in relation to this world they appear as the Jivatmas supporting the evolution of the natural existences, sarvabhūtāni, in the mutable Becoming which is the life of the Kshara (mobile or mutable) Purusha. The Jiva (= Jivatma) and the creatures, sarvabhūtāni, are not the same thing. The Jivatmas really stand above the creation even though in it, the natural existences, sarvabhūtāni, are the creatures of Nature. Man, bird, beast, reptile are natural existences, but the individual self in them is not even for a moment characteristically man, bird, beast or reptile; in its evolution it is the same through all these changes, a spiritual being that consents to the play of Nature.

Purusha Prakriti is the Kshara Purusha—standing back from it is the Akshara Purusha.

In regard to the Purushottama the Divine Mother is the supreme divine Consciousness and Power above the worlds, Adya Shakti; she carries the Supreme in herself and manifests the Divine in the worlds through the Akshara and the Kshara. In regard to the Akshara she is the same Para Shakti holding the Purusha immobile in herself and also herself immobile in him at the back of all creation. In regard to the Kshara she is the mobile cosmic Energy manifesting all beings and forces.

In regard to the Purushottama the Divine Mother is the supreme divine Consciousness and Power above the worlds, Adya Shakti; she carries the Supreme in herself and manifests the Divine in the worlds through the Akshara and the Kshara. In regard to the Akshara she is the same Para Shakti holding the Purusha immobile in herself and also herself immobile in him at the back of all creation. In regard to the Kshara she is the mobile cosmic Energy manifesting all beings and forces.

The word क्षर [kṣara] means really mobile as opposed to the immobile immutable Akshara. The Kshara Purusha is that which follows the movement of the universe and seems to move and change, because it identifies itself while the Akshara is not identified and stands apart. The Upanishad makes the same distinction of the two Souls and Prakriti.

I used to take kṣetra and kṣara puruṣa to mean the lower nature.

No. Kutastha is the अक्षर पुरुष [akṣara puruṣa]—it is not the Jivatman.

The Arya — text not in the CWSA

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Evening talks

Naturally, this is what many seek. The Absolute has two aspects as Purusha: the transcendent, immutable Purusha and the mutable Purusha, as the Gita says. The soul can realise its union with the first: Prakriti disappears and the soul escapes from the manifested world which it considered a falsehood, an illusion or a dangerous trap. But this cannot satisfy. For the Absolute contains also the mutable Purusha and the soul, if it wants integral union, must realise its unity with the Divine in the manifestation, as with the Transcendent.

Disciple: What is the _akṣara_ consciousness of which the Gita speaks?

Sri Aurobindo: Damn the Kshara and Akshara. Why does he want to bring in the Akshara? One overpasses the higher Maya and goes to the Transcendent. First, as I said, one embraces the lower Maya to overpass it and then one overpasses the higher – Para Prakriti – after embracing it.