KathaUpanishad
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yaḥ = who<br />
iha nāna iva paśyati = who sees seperativeness here<br />
mṛtyoḥ mṛtyuṁ gacchati = goes from death to death.<br />
'Even by the mind this (Brahman) is to be obtained, and then there is no difference<br />
whatsoever. He goes from death to death who sees any difference here.'<br />
sarva-bhūtastham ātmānaṁ sarva-bhūtāni cātmani |<br />
īkṣate yoga-yuktātmā sarvatra sama-darśanaḥ ||<br />
Gita 6.29. With the mind harmonised by Yoga one sees equality everywhere;one sees one's<br />
Self as abiding in all beings and all beings in one's own Self.<br />
aṅgu̍ ṣṭha-mātraḥ pu̱ ruṣo̍ madhya̱ ātma̍ni tiṣṭhati |<br />
ī̱śāno bhūta̍-bhavya̱sya̱ na̱ tato viju̍ gupsate | e̱ tad vai tat || 12 ||<br />
puruṣaḥ = The Person<br />
aṅguṣṭha-mātraḥ = the size of a thumb<br />
tiṣṭhati = exists, resides;<br />
madhya ātmani = in the body<br />
īśāna = the Ruler<br />
bhūta-bhavyasya = of the past and the future<br />
tataḥ = thereafter<br />
na vijugupsate = fears nothing<br />
etat vai tat = this verily is that.<br />
'The person (purusha), of the size of a thumb, exists in the middle of the body, as lord of<br />
the past and the future, and henceforward fears no more. This is that.'<br />
This "being" dwelling inside the heart has been equated with the ‘jiva’ or the ‘self’ which carries<br />
the consciousness and a meta-physical body (prakriti), also termed as the karana sharira. The<br />
karana sharira has most transcendental existence and accumulates the experiences of the<br />
physical, earthly life. This 'jiva' is a spark of divinity, and its place in the body is the heart region.<br />
As per Sri Aurobindo, the angustha purusha is made up of elements of chaitya (chetna), i.e. the<br />
angustha purusha is a being existing at the psychic (Chetas) sphere. Sri Aurobindo mentions<br />
that behind the ordinary chakra of the human heart region, inside a deep cave nihite guhayam<br />
as described by the Upanishads, is the center where a divine spark is present. This thumb-sized<br />
purusha is the bird in the twin-bird analogy of the Rigveda and Sankhya (dvau suparna sayuja<br />
sakhaya) which actually gets involved in the prakriti and suffers and/or enjoys the fruits of its<br />
Karma.<br />
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