Kshar Akshar

 This Marathi passage discusses a philosophical section of the Bhagavad Gita, especially the ideas of Kshara Purusha (perishable being), Akshara Purusha (imperishable being), and Purushottama (Supreme Being). Here is a clear English translation/summary:

In the previous writing, we reflected on the all-pervasiveness of the soul. God had described His presence throughout all moving and unmoving existence, ultimately concluding with His absolute, attributeless (nirupadhika) form. Arjuna lovingly requests God to explain that form once again.

Scholar Mamasaheb Dandekar writes in the introduction to the fifteenth chapter that “Arjuna is contemplating the attributeless reality, while God is explaining it through attributes.”

The saint-poet Dnyaneshwar says that just as one points to the thin crescent moon on the first day of the waxing fortnight by first pointing to a tree branch nearby, similarly, descriptions of attributes are only aids to indicate the higher truth.

Likewise, Samarth Ramdas says in Manobodh that one should use the sign to find the moon, and then leave the sign behind. Saints are always eager to enlighten disciples. Though things may appear separate, in essence they become one reality.

God explains to Arjuna that just as day and night coexist in the same sky, similarly two principles dwell in this worldly kingdom:

1. Kshara Purusha (Perishable Being)

This refers to all perishable creation — the material world and all beings. From the highest cosmic principles down to a blade of grass, everything with name and form belongs to this category. The Kshara Purusha identifies itself with these changing forms.

Dnyaneshwar describes it metaphorically as:

• Blind — lacking true knowledge,
• Mad/confused — mistaking the body and worldly identities for the self,
• Lame — unable to function independently without limiting conditions (upadhi).

2. Akshara Purusha (Imperishable Being)

This is more complete and subtle. Its limiting condition is ignorance alone. Associated with Maya and serving as the cause of individual beings, this is the imperishable principle.

Swami Makarandanath explains in Gitadarshan that:

• In the 3rd and 8th chapters of the Gita, “Akshara” refers to the Supreme Self.
• But in the 15th chapter, “Akshara” refers to the higher nature (Para Prakriti) or the knower of the field (Kshetrajna).
• Verse 16 describes the individual soul (jiva) as Kutastha Akshara — the deeply hidden inner being.

Dnyaneshwar explains the state of Akshara Purusha as something like deep sleep — neither fully awake nor dreaming, a profound hidden condition.

3. Purushottama (The Supreme Person)

There is also a third principle — called the Supreme Person, Paramatma, or Purushottama — which transcends both the perishable and imperishable states. The passage says this will be discussed in the next article.

In short: the text explains a three-level spiritual framework:

1. Kshara → the changing material world,
2. Akshara → the subtle, enduring principle behind life,
3. Purushottama → the Supreme Reality beyond both.