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I basically wanted the proof of all is ONE and Prakrithi and Purusha are the same.

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    I know of no of no formal 'proof by demonstration' apart from Nagarjuna's 'Fundamental Verses'. Perhaps Bradley's 'Appearance and Reality' might be see as an informal proof. Spencer Brown's 'Laws of Form' could be viewed as a mathematical argument. I keep an eye out for such proofs but they're thin on the ground. The only fully-effective proof would be to discover it in practice. Your question is quite different from the advertised title, so you might like to choose which one you're asking.
    – PeterJ
    Feb 23, 2019 at 12:43
  • By object I mean the seen(prakriti) and by subject I mean the one who sees(purusha).
    – Sai Baikampadi
    Feb 27, 2019 at 7:44

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I am giving the proof from Sastra and Aaptavakya or Mahajanavakya as these two are accepted as Pramana or proof in our tradition.

Purusha is known as Shiva(or Vishnu) and Prakriti as Shakti (or Devi). These two are the same:

(a) Shakti-Shaktimatorbhedah Shaive jatu na varnyate/na shivah shakti-rahito na shaktir vyatirekini (Shiva-Drishti.,3/2 and 3/3)

(b) sridevi prakriti proktaa keshavah purushah smritah/na vishnunaa vinaa devi na harih padmajaam vina (hayasirsha-pancharaatra-vachana)

Meaning : (a)According to the of Shaiva Philosophy, there is no difference between Shakti and Shaktimaan. Shiva is never devoid of Shakti and Shakti is never devoid of Shiva. (Reference: Sastramulak Bharatiya Shaktisadhana, Upendrakumar Das, RMIC, vol 1, page 318)

(b) Prakriti is Sri Devi and Purusha is Keshava. Vishnu is never without Devi and Devi Padmajaa is never without Vishnu.

This is also referred to as Shakti-Shaktimator abhedah meaning there is no difference between Shakti or Prakriti and Shaktimaan or Purusha.

This same concept is also there in Devi-Bhagavatam 1/8/34, 40-41 (quoted in the commentary of Tripuramahopabishad by Bhaskara Raya

Evam Sarvagataa shaktih saa brahmeti vivichyate

Meaning The All-pervading Shakti is One with Brahman

Sri Ramakrishna explains as

Brahman is one with Shakti. Like Milk is one with its whiteness.Still water and wavy water are the same. A snake can be still (Brahman) and moving (Shakti).Agni or Fire is one with its dahika-Shakti or burning power.

As Shiva-Purana says (5/9-12):

yathaa Shivas tathaa Devi yathaa Devi tathaa shivah/nanayor anratam vidyat chandra-chandrikayoriva//

meaningn: Shiva is Shakti and Shakti is Shiva. They are one as the moon and its light.

(Reference: Sri Sri Ramakrishna-Kathamrita, Sri M (compiled) Udbodhan

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  • Yes I agree that they are the same which is extolled in shastras but why are they same? Is that also mentioned?
    – Sai Baikampadi
    Mar 2, 2019 at 7:05
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    If yes then why and how is perception possible if seer and the seen is one?
    – Sai Baikampadi
    Mar 2, 2019 at 7:06
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    @Sai Baikampadi They are same by definition : Shakti and shaktimaan has no meaning without each other. Perception is possible in world by seeing that for example fire can not be isolated from power of burning, Subjectively it can be felt in nirvikalpa samadhi
    – user17294
    Mar 2, 2019 at 7:20
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    @SaiBaikampadi seer and seen is one only in paramarthika sense. So long as the sense of 'I' and ' My' exist, they are different. So they merge only in the samadhi state.
    – user17294
    Mar 2, 2019 at 7:24

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