Essence of Vedanta - Part 15

Divyatman,

In the post 14 on the theme, the final question / quest on knowing about the GOD WHO / THAT HAS TO BE REALIZED was captured from all the themes handled so far in this blog.

The quest / the query from one of the themes is given below for connecting to the questions with which the readers were left to contemplate. For all other theme's final questions, readers are requested to go back to Part 14 post.

Creation	“Upon retracing from the gross body and mind and senses as per sankhya flow and reaching up to the state of Purusha” or “Upon retracing from the drawings (our gross existence with body mind and intellect) and reaching up to the state of Purusha which is explained as unmanifest Iswara in the panchadasi learning”, What would be the actual experience of the PURUSHA or the UNMANIFEST ISWARA or the PURUSHOTTAMA explained in Bhagwad Gita???
	How and what is this God realization???
	What is that God who is realized as Purusha/ Purushottama/ Unmanifest Iswara??
	Can that God, who is otherwise inexplicable, be explained somehow???

Now, we will look into THAT GOD which has been explained in various upanishads and the subsequent treatise which came after the upanishads.

The earliest statement of the Nature of Reality occurs in the first book of the Rig-Veda: Ekam Sat-Viprah Bahudha Vadanti. "The ONE BEING, the wise diversely speak of".

The tenth book of the Rig-Veda regards the highest conception of God both as the Impersonal and the Personal: The Nasadiya Sukta states that the Supreme Being is both the Unmanifest and the Manifest, Existence as well as Non-existence, the Supreme Indeterminable.

The Purusha-Sukta proclaims that all this Universe is God as the Supreme Person – the Purusha with thousands of heads, thousands of eyes, thousands of limbs in His Cosmic Body. He envelops the whole cosmos and transcends it to infinity.

The Narayana-Sukta exclaims that whatever is anywhere, visible or invisible, all this is pervaded by Narayana within and without.

The Hiranyagarbha-Sukta of the Rig-Veda declares that God manifested Himself in the beginning as the Creator of the Universe, encompassing all things, including everything within Himself, the collective totality, as it were, of the whole of creation, animating it as the Supreme Intelligence.

The Satarudriya or Rudra-Adhyaya of the Yajur-Veda identifies all things, the high and the low, the moving and the unmoving, the good and the bad, the beautiful and the ugly, nay, every conceivable thing, with the all-pervading Siva or Rudra as the Supreme God.

The Isavasya Upanishad says that the whole Universe is pervaded by Isvara or God, who is both within and without it. He is the moving and the unmoving, He is far and near, He is within all these and without all these.

The Kena Upanishad says that the Supreme Reality is beyond the perception of the senses and the mind because the senses and the mind can visualise and conceive only the objects, while Reality is the Supreme Subject, the very precondition of all sensation, thinking, understanding, etc. No one can behold God because He is the beholder of all things.

The Kathopanishad has it that God is the Root of this Tree of world existence. The realisation of God is regarded as the Supreme blessedness or Shreyas, as apart from Preyas or temporal experience of satisfaction.

Continued...........

Love.