Guruji: Om = Name of God = World. Experienced as a + u + m. Experience of waking state is “a”, dream is “u”, sleep/death is “m.”
1) sahasraśīrṣā puruṣaḥ
God has 1000 (a very large number) of heads, because all heads belong to the world = God.
sahasrākṣaḥ sahasrapāt
1000 eyes, 1000 feet. All eyes, feet belong to God = world.
sa bhūmiṃ viśvato vṛtvā
Covers the earth from all sides as sky/space.
atyatiṣṭhad daśāṅgulam
Yet he exceeds by ten digits the whole world (exceeds finite space and time).
The world with all its teeming life and light is considered to be God. But the concept of God exceeds it too. The word “exceeds” implies finiteness of the world, which is measurable in size (space and time are not infinite; they are closed, measurable).
2) puruṣa eva idaṃ sarvam
God is all this world of experience indeed.
yad bhūtaṃ yac ca bhavyam
Which has gone before and is yet to come.
uta amṛtatvasyeśānaḥ
Yes, God is the controller of immortality.
yad annenātirohati
Unlike food, is not consumable.
Even if the world were to come to an end, God would not end, because it exists beyond the world; the world is God’s creation. Who created God then? Creation implies that there was nothing “before” and something came into being “after”. “Before” and “after” are terms which have a meaning only with respect to time. Do we look at a book and say it is born at this corner and died at that other corner? The book is not flowing, like time is flowing. If we scan it through a slot then it does simulate the behaviour of life and death.
The word “creation” is in the domain of flowing time. Since God exists as pure existence beyond time, the concept of creation does not apply to God, which is beyond time. We can and should ask what created the world; because the world of experience has had a beginning and it will have an ending in time; it is flowing in time.
The implication is that existence can have two modes: “unaware” and “aware”. The “unaware” state contains the “aware” state. “Unaware” is like the center watching the “aware” circle. Without the center, the circle cannot be; yet it is not a part of the circle.
It is the awareness of God, the life of God, which expresses itself in space, time and matter. Pure existence, unaware of its existence, looks like non-existence. It is like zero, śūnya. Yet it is capable of manifesting aware existence. How?
Let us look at the example of zero. Zero can just be a zero; it can also be a sum of equal and opposite attributes (3.1416 + (-3.1416)). Any number of such pairs of opposites (duals) can come out of the original zero; yet, it does not lose its potency to create fresh pairs, it is not exhausted, it is not consumed. The zero is not like food, which is consumable.
There is simply no way we can distinguish a “pure zero” from an “impure zero” that came as the sum of a pair of equal and opposite attributes. The best we can say is that they are mutual attributes.
These philosophical questions are further explored now.
3) tripād ūrdhva udait puruṣaḥ
Over and above three parts of measured God,
pādo ’syehābhavat punaḥ
one more part remained however.
tato viśvaṅ vyakrāmat
The three parts covered the world of perception,
sa aśanān aśane abhi
those which are consumable and unconsumable.
The relationship of God to the manifested world is like that of a circumference to the diameter of a circle. Three diameters does not measure the circumference fully; some unending part .14159… remains.
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