Puruṣottama Tattva: Principle of The Supreme

(This post is a reflection of Nīḻāmbara Dāsa’s spiritual experience and attempts to explain the identity of Puruṣottama, the Supreme Lord in relation to Lord Jagannātha)

(As extracted from Śrīmad Bhāgavatam, 1.3.1)

The Jagannātha Dāru Kaḻevara (body in wooden form) as the Avatāra Puruṣa holds the highest of the abilities – the sixteen Kaḻās in the Anitya Maṇḍaḻa (perishable, impermanent world), is known as Puruṣottama (greatest among all the forms) in the Anitya Maṇḍaḻa.

Beyond the Anitya Maṇḍaḻa, in the Amṛta Maṇḍaḻa (imperishable, eternal, world), the Virāṭa Kaḻevara holds sixty-four Kaḻās – and is the cause of everything that manifests as well as stays unmanifested, is also known as Puruṣottama (greatest among all the forms) in the Amṛta Maṇḍaḻa.

Infinite number of such Anitya and Amṛta Maṇḍaḻas constitute the Ananta Kaḻevara that holds infinite Kaḻās – unfathomable, indescribable abilities in a boundless form, is also known as Puruṣottama (greatest among all the forms).

Beyond the Anitya and Amṛta Maṇḍaḻas, the Bindu Brahma (the truth as the point of existence) – the Param Brahma (the supreme truth), the reality, the one with no alternative, that exists eternally as formless, and because of whom  both the Amṛta and Anitya Maṇḍaḻas originate is Kaḻātitah – beyond the concept of Kaḻā. He is known as Puruṣottama (greatest among all the forms).

(As extracted from Śrīmad Bhagavad Gītā, 15.16 – 15.18)

Beyond the Kṣara Puruṣa (the perishable form), in the Anitya Maṇḍaḻa and the Akṣara Puruṣa (the imperishable form) in the Amṛta Maṇḍaḻa, is the Puruṣottama (the greatest among all forms).

The Kṣara Puruṣa is the Ādi form (the one with beginning, created) and the Akṣara Puruṣa is the Anādi form (the one without beginning, eternal). Puruṣottama is the Anādi-Ādi Mūḻa (the root of creation and eternity) and hence is known as the Pūrṇa Brahma (complete, absolute, whole).

pūrṇamadaḥ pūrṇamidaṃ pūrṇātpurṇamudacyate ।
pūrṇaśya pūrṇamādāya pūrṇamevāvaśiṣyate ॥

That (Brahma) is Pūrṇa (complete). This (Brahma) is Pūrṇa (complete). From that Pūrṇa Brahma (complete) this Pūrṇa Brahma (complete) comes. When Pūrṇa Brahma (complete) is taken from Pūrṇa Brahma (complete), what remains is indeed the Pūrṇa Brahma (complete).

(As extracted from the Bṛhadāraṇyakopaniṣat, 5.1.1)

The complete is whole, infinite. From infinity, when you subtract infinity, what remains is indeed infinity. Such is the case of the innumerable Puruṣa forms, all of whom come from Puruṣottama.

All the uncountable forms, the infinite opulence, the numerous manifestations of the Pūrṇa Brahma are no lesser than one another. They are all Pūrṇa (complete) in every way – only known by different names, in different forms, manifested for different purposes. This is the Puruṣottama Tattva, the ultimate principle of the supreme.

Puruṣottama as Bindu Brahma, is the Paramātma (Supreme Soul) is Kaḻātitah.
Puruṣottama as Ananta, the boundless, possesses infinite (ananta) Kaḻās.
Puruṣottama as Akṣara, Anādi Puruṣa in the Amṛta Maṇḍaḻa possesses sixty-four Kaḻās.
Puruṣottama as Kṣara, Ādi Puruṣa in the Anitya Maṇḍaḻa possesses sixteen Kaḻās.

Puruṣottama as Kṣara Puruṣa is the form of Sthūḻa Śarīra (Gross Body).
Puruṣottama as Akṣara Puruṣa is the form of Sūkṣma Śarīra (Subtle Body).
Puruṣottama as Ananta, the boundless, is the form of Kāraṇa Śarīra (Causal Body).
Puruṣottama as Bindu Brahma is formless as the Jivātma (Individual Soul).

Puruṣottama as Yogesvara, the Lord in union, is Brahmā, Viṣṇu and Śiva together.
Puruṣottama as Brahmā, personified Brahma, holds the Rajas Guṇa (passion, active material attribute) and creates.
Puruṣottama as Viṣṇu, one who pervades, holds the Sattva Guṇa (pure, balanced material attribute) and maintains.
Puruṣottama as Śiva, the auspicious one, holds the Tamas Guṇa (indifferent, inert material attribute) and destroys.
Puruṣottama as Keśava is the combined form of Brahma, Viṣṇu, Śiva.

Puruṣottama as Kṣīrodakaśāyī Viṣṇu lying in milky ocean is Guṇādhina (playing in material attributes).
Puruṣottama as Garbhodakaśāyī Viṣṇu lying in material ocean is Guṇādhiśa (controller of material attributes).
Puruṣottama as Kāraṇārṇavaśāyī Viṣṇu lying in causal ocean is Guṇātītaḥ (unaffected by material attributes).

Puruṣottama as Mahāpuruṣa holds eight Kaḻās and stays Guṇādhina.
Puruṣottama as Sadguru holds fourteen Kaḻās and becomes Guṇādhiśa.
Puruṣottama as Avatāra Puruṣa is born in twelve Kaḻās, with the ability to weld sixteen Kaḻās and becomes Guṇātītaḥ.

Puruṣottama as the Rāma Avatāra is known as Maryādā Puruṣottama.
Puruṣottama as the Kṛṣṇa Avatāra is known as Pūrṇa Avatāra.
Puruṣottama as the Bauddha Avatāra is known as Pūrṇa Brahma.
Puruṣottama as the Kaḻki Avatāra is going to be known as Keśava.

Puruṣottama as Kṛṣṇa is the essence of Space, the Vistāra.
Puruṣottama as Kāḻī is the essence of Time, the Kāḻa.
Puruṣottama is Kāḻī-Kṛṣṇa in Yoga, the Time-Space in singularity.

Puruṣottama as Kṛṣṇa is the Paramātma, Soul of the Supreme.
Puruṣottama as Rādhā is the Jivātma, Soul of the Being.
Puruṣottama is Rādhā-Kṛṣṇa Yugaḻa, the Being-Supreme in union.

Puruṣottama is Nārāyaṇa-Lakṣmī, Brahmā-Sāvitrī, Śiva-Pārvatī, Puruṣa-Prakṛti as one.

Acyuta (the unborn, the non-existent, the nameless) is the Nirguṇa Nirākāra Brahma (arbitrary – devoid of attributes and abstract – devoid of form). There is no existence, there is no Līḻā (play of creation) here.

Aṇākāra (the formless form) is Saguṇa Nirākāra Brahma (definite – holding all attributes but abstract – devoid of form). This is no existence but here is where Līḻā (play of creation) begins.

Ananta  (the boundless form) is the Saguṇa Sākāra Brahma (definite in attributes, personified in form) is the reflection of Puruṣottama in Māyā (illusion). This is all that exists, and where the Līḻā (play of creation) happens.

Numerous Anādi and Ādi Puruṣas (eternal and primeval forms) manifest in the Ananta’s boundless form as different incarnations, holding different bodies, entering different universes. Each Puruṣa that takes part in the Līḻā (play of creation) is but a minuscule opulence of Puruṣottama.

Puruṣottama is macro than the macrocosm, and micro than the microcosm. Puruṣottama in different forms is indeed the thirty-three crore demi gods and the fifty-six crore species that have populated this very creation we are part of.

Puruṣottama is Brahma (the absolute reality). For all the multiverse creations that exist, have existed before, and will exist in the future, there is but only one Puruṣottama.

—

Faith is one of the most important enablers that can help one progress forward in their spiritual journey. Practising Bhāva (Ardour), Bhakti (Devotion) and Prema (Love) can dispel darkness and lead to Divinity.

Nīḻāmbara Dāsa
Śrī Nivāsa, Nīḻāñcaḻa
Published on 04 May, 2016

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