Created by Jijith Nadumuri at 20 Oct 2011 08:54 and updated at 20 Oct 2011 08:54


Katha 1.3.11. The unmanifested (avyakta) is subtler than Mahat Hiranyagarbha() and subtler than the unmanifested is Purusha. There is nothing subtler than Purusha. That is the end, that is the supreme goal.
Katha 2.1.12. The Purusha, of the size of a thumb, dwells in the body. (Realizing Him as) the Lord of the past and the future, one does not (henceforward) want to protect oneself. This verily is that (thou seekest).
Katha 2.1.13. The Purusha of the size of a thumb is like a smokeless flame and is the Lord of the past and the future. He certainly exists now and shall certainly exist tomorrow. This verily is that (thou seekest).
Katha 2.2.8. This Purusha who is awake when all are asleep, creating all things cherished, is certainly pure; that is Brahman; that is called the Immortal. All worlds are strung on that; none passes beyond that. This verily is that (thou seekest).
Katha 2.3.8. But subtler than Avyakta is Purusha, all pervading and without a linga (distinguishing mark) indeed, knowing whom a mortal becomes freed and attains immortality.
Katha 2.3.17. Purusha of the size of a thumb, the inner Self, is ever seated in the heart of all living beings. One should, with steadiness, separate Him from one s own body as stalk from the Munja grass. One should know Him as pure and immortal; one should know Him as pure and immortal.
Aitareya 1.3.13: Being born, He manifested all the beings; for did He speak of (or know) anything else He realised this very Purusha as Brahman, the most pervasive, thus: I have realised this.
Isavasya 15. The face of the Truth (ie., Purusha in the solar orb) is veiled by a bright vessel. Mayst thou unveil it, O Sun, so as to be perceived by me whose dharma is truth.
Isavasya 16. O nourisher, pilgrim of the solitude, controller, absorber (of all rasas), offspring of Prajapati, cast away thy rays, gather them up and give up thy radiating brilliance. That form of thine, most graceful, I may behold. He, the Purusha (in the solar orb), I am.
Prashna 4.9: And this one is the seer, feeler, hearer, smeller, taster, thinker, ascertainer, doer the Purusha (pervading the body and senses), that is a knower by nature. This becomes wholly established in the supreme, immutable Self.
Prashna 4.11: O amiable one, he becomes all knowing and enters into all, who knows that Immutable wherein merges the cognising Self (the Purusha who is naturally a knower) as also do the organs and the elements together with all the deities.
Prashna 5.5: Again, any one who meditates on the supreme Purusha with the help of this very syllable Aum, as possessed of three letters, becomes unified in the Sun, consisting of light. As a snake becomes freed from its Slough, exactly in a similar way, he becomes freed from sin, and he is lifted up to the world of Brahma Hiranyagarbha() by the Sama mantras. From this total mass of creatures (that Hiranyagarbha is) he sees the supreme Purusha that penetrates every being and is higher than the higher One (viz. Hiranyagarbha). Bearing on this, there occur two verses:
Prashna 6.1: Then Sukesa, son of Bharadvaja, asked him, Venerable sir, Hiranyanabha, a prince of Kosala, approached me and put this question, Bharadvaja, do you know the Purusha possessed of sixteen limbs To that prince I said, I do not know him. Had I known him why should I not have told you Anyone who utters a falsehood dries up root and all. Therefore I cannot afford to utter a falsehood. Silently he went away riding on the Chariot. Of that Purusha I ask you, Where does He exist
Prashna 6.2: To him he Pippalada() said: O amiable one, here itself inside the body is that Purusha in whom originate these sixteen digits (or limbs).
Prashna 6.5: The illustration is this: Just as these flowing rivers that have the sea as their goal, get absorbed after reaching the sea, and their names and forms are destroyed, and they are called merely the sea, so also these sixteen parts (i.e. constituents) of the all seeing Purusha, that have Purusha as their goal, disappear on reaching Purusha, when their names and forms are destroyed and they are simply called Purusha. Such a man of realisation becomes free from the parts and is immortal. On this point there occurs this verse:
Prashna 6.6: You should know that Purusha who is worthy to be known and in whom are transfixed the parts like spokes in the nave of a Chariot wheel, so that death may not afflict you anywhere.
Mundaka 1.2.11: Those who live in the forest, while begging for alms viz. those (forest dwellers and hermits) who resort to the duties of their respective stages of life as well as to meditation and the learned (householders) who have their senses under control (they) after becoming freed from dirt, go by the path of the Sun to where lives that Purusha, immortal and undecaying by nature.
Mundaka 1.2.13: To him who has approached duly, whose heart is calm and whose outer organs are under control, that man of enlightenment should adequately impart that knowledge of Brahman by which one realizes the true and imperishable Purusha.
Mundaka 2.1.2: The Purusha is transcendental, since He is formless. And since He is coextensive with all that is external and internal and since He is birthless, therefore He is without vital force and without mind; He is pure and superior to the (other) superior imperishable Maya().
Mundaka 2.1.5: From Him emerges the fire (i.e. Heaven) of which the fuel is the Sun. From the Moon emerges cloud, and (from cloud) the herbs and corns on the Earth. A man sheds the semen into a Woman. From the Purusha have originated many creatures.
Mundaka 2.1.10: The Purusha alone is all this (comprising) karma and knowledge. He who knows this supreme, immortal Brahman, existing in the heart, destroys here the knot of ignorance, O good looking one
Mundaka 3.1.3: When the seer sees the Purusha the golden hued, creator, lord, and the source of the inferior Brahman then the illumined one completely shakes off both merit and demerit, becomes taintless, and attains absolute equality.
Mundaka 3.2.8: As rivers, flowing down, become indistinguishable on reaching the sea by giving up their names and forms, so also the illumined soul, having become freed from name and form, reaches the self effulgent Purusha that is higher than the higher Maya().

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