Katha Upanishad Valli 3 says such.

7. Higher than the senses is the mind; Higher than the mind is the essence; Higher than the essence is the immense self; Higher than the immense is the unmanifest.

8. Higher than the unmanifest is the person, pervading all and without any marks. Knowing him, a man is freed, and attains immortality.

  • Immense self is Jivatma(Pushtak).

  • Person is Brahm or ultimate reality.

  • Then what Unmanifest is?

And what is the difference (possibly subtle) between unmanifest & Person?

  • Doesn't sthula sharira means gross body? Material body? that is not Jivatman. – Aks Feb 20 '17 at 17:39
  • Okay. But it is Jeevatma. Right? – ㅤㅤㅤㅤㅤ Feb 20 '17 at 17:41
  • @Seeker If you have Sanskrit verses, you can quote them. It makes question more clear. :) – The Destroyer Feb 20 '17 at 18:07
  • Don't have for now. Will update once I find. – ㅤㅤㅤㅤㅤ Feb 20 '17 at 18:14
  • 1
    Immense self means Maha-tattva means Antah Karan of Samashti not Jivatma. – Pandya Feb 21 '17 at 4:22

From here On page 224, this is the translation

इन्द्रियेभ्य: परं मनो मनस: सत्वमुत्तमम् |
सत्त्वादधि महानात्मा महतोsव्यकतमुत्तमम् ||7||

indriyebhyaḥ param mano manasaṣ sattvam uttamam,
sattvād adhi mahān ātmā, mahato’vyaktam uttamam. (7)

Beyond the senses is the mind, higher than the mind is the intellect, higher than the intellect is the great Atman, higher than the mahat is avyaktam (the unmanifested). (II.3.7)

अव्यक्तात्तु पर: पुरुषो व्यापकोsलिङ्ग एव च |
यं ज्ञात्वा मुच्यते जन्तुरमृतत्वं च गच्छति ||८||

avyaktāt tu paraḥ puruso vyāpako’liṅga eva ca,
yaṁ jñātvā mucyate jantur amṛtatvaṁ ca gacchati. (8)

Beyond the avyakta is Purusha, all-pervading and devoid of linga (indicative sign). He who knows Him is liberated and obtains Immortality. (II.3.8)

And on page 162, this is commentary.

Why do you go to the senses as if they were everything? “The mind is superior to, and controls the, senses. The intelligence controls the mind; superior to the intellect is the mahat-tattva beyond which is mulaprakriti, of which hiranyagarbha is the manifestation. Beyond everything is the purusha.” Why don’t you go to the Supreme Being? Why to the senses which are the lowest manifestation? This purusha is all-pervading, and nothing is greater than He.

Unfortunately for us, we cannot define this purusha. The mind and the senses can be defined; hiranyagarbha and virat can be symbolically explained, but not the purusha. We cannot define anything without reference to its qualities and attributes, but He is devoid of these, and He is therefore undefinable. “He is alinga—but if you have the blessedness to realise Him by some means or other, titiksha is attained.” The purusha without any mark cannot be meditated upon. So different Upanishads give us definitions and qualities of Him to be meditated on, like satyam, jnanam, anantam, vijnanam, tat tvam asi, etad vai tat, etc. These are symbols; not definitions of God. There are various symbols, including the idols in temples. Any one will do, provided it is taken as the final one. By this, the purusha can be realised.

It seems "senses" in your translation is Samkhya tattva of panchendriyas, "mind" is samkhya tattva of manas, "essense" in your translation is samkhya tattva of buddhi/intellect. "great atman" is sankhya tattva of mahat. "Unmanifest" is sankhya tattva of mulaprakriti and "person" is purusha tattva of samkhya. http://www.hinduwebsite.com/24principles.asp

Edit: Vedanta interpretation of these verses can be more clearly seen here on pages 37 to 39

The order of gradual inversion from the external world is being discussed. We experience the presence and power of the five sense-organs, we then reflect upon our perception of their objects and the relevance that we give them. We then reflect upon the mind that collates the data, we then progress to the contemplation of the intellect, to the process of understanding the thinking process itself. Once we transcend this state of thinking about thinking we can then perceive the Self as it is. arthāḥ = the “things” of the senses that have no meaning in themselves but the meaning that we give them.

Great Self = Shankara means by it the great “Self of the universe” said to be the firstborn of the Unmanifest. According to the RX. (X.121) in the beginning was the chaos of waters, floating on which appeared Hiranya-garbha, the golden germ, the first born of creation and the creator of all other human beings. Hiranya-garbha is the Self of the Universe. RV.X.129.2. For Ramanuja the Great Self is the individual Self or the subject of all experience which is indwelt by the Highest Self.

The Unmanifest. It is beyond mahat or the Self, it is prakṛti, the universal mother Nature from out of which, by the influence of the light of purusa, all form and all content emerge into manifestation. Shankara suggests that the "Unmanifest” is the latent state of the whole universewhen name and form are unmanifested. The state when all forces of cause and effect are in a latent condition prior to manifestation. It is the same as Māyā – Illusion and Avidya – ignorance. Puruṣa (That which fills, or the Supreme Person) is the subject, Prakṛti or material nature is the object, both are co-ordinate principles at the stage of cosmic creation, while their inter-action is essential for all manifestation, Puruṣa is considered to be higher as he is the source of light and his unit appears nearer to the Ultimate One than the multiplicity of Prakrti; strictly speaking, however, the Pure Self is beyond the descriptions of unity, duality and multiplicity. For Shankara, the “Unmanifest” here is not the Prakṛti or Primordial Nature of the Sankhya System but the māyā-śakti which is responsible for the whole world including the personal God. For Ramanuja, Unmanifest denotes the Brahman in its causal phase, when names and forms are not yet distinguished. It is a real mode, prakāra or development, a real transformation of Brahman through which the universe is evolved and comes into being.

The Puruṣa – The term Puruṣa goes back to the Puruṣa Sukta (R.V. X. 90) where it is used in a distinctly personal way. The Ultimate Reality or Brahman contains all possibilities of manifestation and non-manifestation of both subject and object, both the light of unity and the darkness of multiplicity – Puruṣa is the subjective side of that Brahman. We do not reach it, until the end of the cosmic day when the entire universe is reabsorbed into Brahman. So from this point of view we can say that there is nothing beyond the Puruṣa.

So as per Sankara, great-self/mahat is hiranya-garbha and unmanifest is maya and avidya. As per Ramanuja, great-self/mahat is individual self, jivatman and unmanifest is Brahman in its casual phase.

Purusha is subjective side of Brahman.

  • Please, Do update with Vedantic interpretation as well. – ㅤㅤㅤㅤㅤ Feb 21 '17 at 12:26

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