Advice by Ramdas Swamy to Sambhaji Maharj - Excellent lesson in strategy

This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.

This is letter written by Samartha Ramdas Swami to Shivaji's son Sambhaji after he succeeded his great father. This is fantastic strategic message given to Indics (Sambhaji is Nimitta) by the sage at the wake of Aurangzeb's invasion on Deccan. I have inserted few other quote of Samartha Ramdas in this advise which are coherent and used by swami in similar context, but elsewhere. Worth emulating by everyone - especially our new Govt and the supporters of Modi should understand this too.

अखंड सावधान असावे| दुश्चित कदापि नसावे| 

तजविजा करीत बसावे| एकांत स्थळी||१||

One should always be cautious.. Never be malevolent... Always keep thinking and preparing.. alone..

काही उग्रस्थिती सांडावी| काही सौम्यता धरावी| 

चिंता लागावी परावी अंतर्यामी||२||

One should shed anger and impatience and imbibe patience.. Or else, concern starts nibbing the inner mind..

मागील अपराध क्षमावे| कारभारी हाती धरावे| 

सुखी करुनि सोडावे| कामाकडे||३||

Forgive few misgivings of old employees, but take the control in your hands... Make them attentive and satisfied towards their work

पाटवणी तुंब निघेना| तरी मग पाणी चालेना| 

तैसे सज्जनांच्या मना| कळले पाहिजे||४||

Once a mental block develops, the water (thoughts) stop flowing freely in minds of a Sajjana.. One should understand this..

जनांचा प्रवाहों चालिला| म्हणजे कार्यभाग आटोपला| 

जन ठायी ठायी तुंबला| म्हाणिजे खोटे||५||

One works as per all the wishes of subjects, his regime is shortlived. same happens to one who objects to all the wishes of subjects. 

श्रेष्ठी जे जे मेळविले| त्यासाठी भांडत बैसले| 

मग जाणावे फावले| गनिमासी||६||

When various factions in court/society start fighting for credit of glory and property achieved in past together, know that enemy is utmost happy..

ऐसे सहसा करू नये| दोघे भांडता तिसय्रासी जाए| 

धीर धरून महत्कार्य| समजून करावे||७|| 

Thus, be a careful interlocutor and bring in peace, or else, the third party benefits in the quarrel of first two.

आधीच पडला धस्ती| म्हणजे कार्यभाग होय नास्ती|

याकारणे समस्ती| बुद्धि शोधावी||८||

If subordinates and people start fearing you, understand that you have lost.. Think quickly of measures that would restore trust and eliminate fear..

राजी राखता जग| मग कार्यभागाची लगबग| 

ऐसे जाणोनिया सांग | समाधान राखावे||९||

सकळ लोक एक करावे| गनीम निपटुन काढावे| 

ऐसे करीता कीर्ति धावे| दिगंतरी||१०||

Unite all the people and eliminate the enemy.. Then the fame and glory reaches beyond all directions..

आधी गाजवावे तडाके| मग भूमंडळ धाके| 

ऐसे न होता धक्के| राज्यास होती||११||

Enemy will fear only when you do something to him.. Or else, your empire will start collapsing..

समय प्रसंग वोळखावा| राग निपटुन काढावा| 

आला तरी कळो नेदावा| जनांमध्ये||१२||

Understand the situation you are in and control your anger.. even if you are angry, don't let others know..

राज्यामध्ये सकळ लोक| सलगी देवून करावे सेवक| 

लोकांचे मनामध्ये धाक| उपजोचि नये||१३||

Be friendly towards all subjects, friends and servants.. Make sure that fear does not arise in their minds (since it breeds mistrust)

बहुत लोक मेळवावे| एक विचारे भरावे| 

कष्टे करोनी घसरावे| म्लेंच्छांवरी||१४||

Gather many such men.. Motivate them with the idea (of Hindavi swaraj)... prepare and fall on the Mlenchhas (Mughals) with vengeance..

मतामतांचा गलबला। कोणी पुसेना कोणाला। 

जो जे मतीं सांपडलां। तयास तेंचि थोर।

Millions of opinions flying around makes it difficult because each starts believing in the superiority of his opinion (which makes uniting men for one cause difficult).. 

मुलाचे चालीने चालावे। मुलांचे मनोगत बोलावे। 

तैसे जनास शिकवावे। हळूहळू।

One should teach them (masses) like we teach children in their language (referring to patience of the teacher)...

महंतें महंत करावे। युक्तिबुद्धीने भरावे। 

जाणते करून विखरावे। नाना देसी।

One should teach them the cause and associated philosophies.. Once wise, one should spread them across entire country..

सामर्थ्य आहे चळवळीचे । जो जो करील तयाचे। 

परंतु तेथे भगवंताचे । अधिष्ठान पाहिजे।।

The true strength lies only in mass-movement.. But there should be backing of Ishwara to such movement..

आहे तितुके जतन करावे| पुढे आणिक मेळवावे| 

महाराष्ट्र राज्य करावे |जिकडे तिकडे||१५||

Preserve what you already possess.. Get more.. Make Maratha Rajya (Hindavi swaraj) everywhere..

लोकी हिम्मत धरावी| शर्तीची तरवार करावी| 

चढ़ती वाढती पदवी| पावाल येणे||१६||

give people courage.. lead them from front.. promote and felicitate deserving achievers at every step..

देव मस्तकी धरावा। अवघा हलकल्लोळ करावा। 

मुलुख बुडवावा की बडवावा। स्वराज्या कारणे।

Bow to Raama and create a storm all over.. beat and drown the enemy provinces and assimilate them...

देशद्रोही तितुके कुत्ते । मारोन घालावे परते। 

देवदास पावती फत्ते। यदर्थी संशयो नाही।

The traitors are the real rabid dogs and should be slain similarly.. Any servant of sri Raama who does this, wins for sure..

धर्मासाठी झुंजावे|झुंझोनी अवघ्यासी मारावे || 

मारिता मारिता घ्यावे|राज्य आपुले

Prepare to fight for Dharma... While fighting, kill as many as you can.. Keep on working towards finishing the task (of establishing dharma and hindavi swaraj), even while fighting and killing...

शिवरायास आठवावे| जीवित्व तृणवत मानावे| 

इहलोकी परलोकी राहावे| कीर्तीरुपे||१७||

Remember your father, Shivaji.. Compare yourselves with him and do not think of yourselves too highly .. Learn from him how to live forever...

शिवरायांचे आठवावे स्वरूप| शिवरायांचा आठवावा साक्षेप| 

शिवरायांचा आठवावा प्रताप| भुमंडळी||१८||

Remember how he looked... Remember what he achieved.. Remember how he thought.. while on this earth..

शिवरायांचे कैसे चालणे| शिवरायांचे कैसे बोलणे| 

शिवरायांची सलगी देणे| कैसे असे||१९||

Remember how he walked.. Remember how he talked.. Remember how he loved his people...

सकळ सुखांचा त्याग| करुनी साधिजे तो योग| 

राज्यसाधनाची लगबग| ऐसी असे||२०||

Renunciating all pleasures, he achieved the Raaja-Yoga.. Study how he did it..

त्याहुनी करावे विशेष| तरीच म्हणावे पुरूष| 

या उपरी आता विशेष| काय लिहावे||२१

If you manage to achieve something like this, only then shall I consider you a man.. What more to write now?

समर्थाचिया सेवका वक्र पाहे। असा सर्व भूमंडळी कोण आहे।

जयाची लीला वर्णिती लोक तीन्ही। नुपेक्षी कदा रामदासाभिमानी।।

Know that, there is no one in this world who is strong enough to harm the servant of Sri Raama whose Leelas are sung by all three worlds..

Redefining Indrashakti - Transformation of Ghatotkacha into Dhananjaya

This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.

This is my analysis pertaining to my old "Indra-Shakti" theory. It took me 3-4 years to find utterance for this idea which culminated into Indrashakti-Ghatotkacha theory and now with huge mandate of NDA, it has further developed into Chakravyuha-Dhananjaya theory. 

To rehash the concepts, this is Indrashakti theory in gist - 

No body wants to be in power, in 2014. 2014-2019 is a term which is ticking time-bomb. most probably the leader leading India in this time is going to be Ghatotkacha (or so is the theory). All the bigger sins which UPA has done in past 10 years will be bearing fruits in coming 5 and the incumbent PM is going to have to do the gadhaa-majoori. The PM of India from 2014-19 will have to bear the brunt of screwed up economy, screwed up foreign relations, US-withdrawal from Afghanistan thereby diversion of a horde of Jihadis into India, China's antics were testing the compliance of India which are only going to increase. Basically, its like Three-Pronged Indrashakti of Karna (Economy + Jihad + Chinese aggression) which together is very lethal calamity. The PM of India in this period will suffer the fate of Ghatotkacha who fought bravely but who's ultimate role and utility was to force Karna to launch Indrashakti (one-time usable) and die, thereby saving Arjuna. 

I personally was, if many of you remember, in favor of NaMo too performing a flanking maneuver and allow third-front to occupy throne and sink under this weight and then arrive at the scene as savior. From perspective of longer time-cycle, NaMo indeed peaked much earlier. I did not want NaMo to be the Ghatotkacha.

However in this tactically brilliant maneuvering, they (the Anti-India forces) forgot one crucial thing. They did not expect a massive pan-Indian Hindu consolidation which resulted in near 2/3rds majority for NDA and simple majority for BJP. This verdict has given NaMo unprecedented power in dark-times that are coming. 

He will still have to fight very hard to save himself and India from Indrashakti. But due to this unprecedented verdict, this potential Ghatotkacha is perhaps transformed into Dhananjaya Arjun backed by Yogeshwara Krishna. And this same verdict has perhaps reduced and transformed Indrashakti into an extremely difficult to breach "Chakravyuha". Here the Janta-Janaardana was the real "Krishna" who has shielded NaMo and empowered him to fearlessly enter the Chakravyuha.

The difference between an Indrashakti and a Chakravyuha is that Indrashakti was without any answer - once launched the target was destined to die, be it ANYONE - Hence a scapegoat was required in form of Ghatotkacha. This would have been NaMo as PM with ABV like mandate fractured mandate (BJP: 180-240 seats). The absolute majority for BJP on its own and 340 (+37 of Amma and 19 of BJD) has transformed this foe into an extremely difficult Chakravyuha from Indrashakti. 

And thing about this chakravyuha is that while it is as lethal as Indrashakti to almost everyone, paashupatastra wielding Dhananjaya driven around by Yogeshwara Parthasarathy has a fighting chance of actually emerging victorious.

May NaMo get blessings from all over - he will need them. Our Mother is entering a very difficult phase and this is very very good thing that has happened on the eve of that phase. :)

Shubham astu !!!

General Observations pertaining to Maharashtrian Brahmins

This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.

Many MH-brahmins who still are grounded - are the most clearheaded and idealistic bunch of individuals. Many times, they are idealistic to the fault. As long as they do not show any political ambitions, they are highly revered in rural MH. Many are into social service and they also form the backbone of RSS cadre in MH (partly, most are OBCs). Leaving the yuppy MH-brahmins of Pune-mumbai aside, they do show great potential if they chose to take up their traditional role of social reform, counselling and entrepreneurship motivated by ideology. They can pursue political career in urbanized part of MH - the towns and cities. But their largest skill should be in their entrepreneurial and social-counselling. 

The vedshalas of Pune are extremely well-funded and yet many traditions are dying due to lack of interested pupils. The Saamaveda and atharvaveda tradition which was thriving in Pune, Nagpur, Nashik, Kolhapur until 80s have not almost disappeared. So has many sub-traditions within rigvedic and yajurvedic schools. Society as a whole has been engineered to measure success by material wealth accumulated - this has enticed many brahmin youth (as most others, why blame them alone, hain ji?) away from ideals which their fathers and grand-fathers lived by. There needs a rejuvenation and dynamism introduced in society. 

Punjab is drug-ridden and truncated thanks to nehrus and indira and rajiv and congis. WB is in deep tamas. The ideological dynamism has to come from MH - but MH populace is fast becoming deracinated. Many non-brahmin sections are now rebelling against brahminical narrative of history (partly on the lines of dravidian faultlines, partly native and rooted rebellion - I welcome the latter). this has begun a churning and rattled the cage of MH-brahmins who were runnig away from reality living off their lives in cocoons. Most of the literary matter which this "upsurge" is churning out is drivel and BS. But this has nonetheless stirred the pot. I thank the orgs like Sambhaji brigade at least for this.  

I have been in touch with preservation of modi-script letters from Maratha period. all this is bringing out hidden history. While I am really enjoying the sections of society challenging the brahminical view which has dominated the historical narrative, I am also observing the backdrops of those who challenge, for not all are rooted - its a very delicate and necessary surgery. One wrong step and MH (and subsequently India) will spiral down along the DMK way and next 25-30 years will be lost. 

Know that Maharashtra is the only ideological fountainhead remaining among Hindus. Brahmin friends can help resuscitate that and make it lively again. I've always told this to my brahmin acquaintances - they owe it to dharma for their complacency in past 7-8 decades. If they can do that, they would have repaid their debt to our maataa and then could claim their right on Moksha.

Strife within Maharashtra's sugar lobby now visible

This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.

This is in continuation of my post about sugar-lobby in western MH - its modus operandi is not visible in full glory now. Some new developments and observations that I have made and I am reporting them in this blogpost. This is a random string of observations, hence they may not appear as coherent as it is in case of other blog-posts by your's truly which are in form of essays and articles. Currently too hard-pressed for writing it in a form of standard essay.

------------------------------------------------------------------------------------

1. Sadashivrao Mandlik from Kolhapur has switched over to Shivsena. Sanjay patil of sangli switched over to BJP. In short, all the candidates that matter who are contesting from these sugar-lobby seats belong to this 96-clan deshastha-maratha elite who are big stake-holders in cooperative-movement. The OBC leader Chhagan Bhujbal has been given a loksabha ticket from nashik (thereby packing him off to delhi in a losing election). MH is cleared for Ajitdada pawar. Pawar Saheb has my respect, in spite of all the differences..If only he had used this infinite cunning for good of dharma. if wishes were horses.

2. Many 96-clan maratha leaders switched over to NDA. Kolhapur may turn saffron (I mean politically.. ideologically it is as saffron as Bajrang dal headquarters, even if ruled by INC/NCP) for the first time around. So will sangli. 

3. Bhujbal may deliberately lose from nashik to remain relevant in MH-politics which far more profitable than national politics.

4. As they say in casinos, in the end, the house always wins.. stay in power - the rulers and opposition should belong to this exact circle. Now drill this down to Vidhan sabha, zila-parishad, panchayat samiti, governing bodies of various cooperative banks, gram-panchayats, managing boards of string of industries owned by people belonging to this circle, heck even the boards of primary schools in interior villages of western MH, contractors, transport-companies, everywhere.

5. This election, NDA will win.. but the candidates winning from this region will be from this exact lobby. next time, they will either switch over OR let those ones win, who have better chance of forming govt. who ever is in power, takes care of rest.. 

6. This lobby was broken by BT in urban MH - that is his greatest legacy. Gopinath Munde shows similar promise and is trying to excel it in rural MH in the heartland of 96-clan elite-sugar cooperative owing marathas (not the mango abdul 96-clanner maratha who is like any other norma bloke, who tills the land, works hard and earns bread). it is a very intricate operation to perform. BJP has to stay in power in delhi for at least 10 years to subvert this deeply entrenched system and convert it. and even if it is converted, it will remain in hands of same ppl.

7. Readers may get impression that I am anti-Maratha. I want to categorically state that this is not the case. Nothing wrong in 96-clan Marathas retaining power. The jati-system appears evil because of lack of opportunities. Give an organic all-round growth and increasing pie makes everyone happy. There is a huge groundswell for Modi in this social-group. They will vote along their traditional voting lines, alright. But Munde and Modi has made serious dents in their perception towards BJP which was considered too "brahminical party". as the MH becomes more and more urbanized. this class will shift towards BJP. 

8. MH-brahmins are in no position to move-back into villages. they are too deracinated for that. Time to create new-brahmins out of OBCs and Dalits. OBCs and dalits were the real supporters of Shivaji Maharaj, apart from Brahmins and kayasthas. Munde represents this streak of rising power. In the said region (the western MH - nashik+pune-nagar-satara-sangli-kolhpur-solapur), the 96-clan Maratha lobby will always remain dominant - it is simply the demography that is in their favor. 

9. Problem has never been marathas. problem has been the closely knit sugar-lobby which is very similar to MH's own lutyen's cocktail circuit. The recent MSCB Shikhar bank controversy (its an apex bank in MH for all the cooperative banks and financial institutions in MH) is indicator of how the INC-NCP dynamics are at play. The MSCB was going bust, when Ajit Pawar through his hardwork saved this bank (no pun intended, he really worked hard to save this bank which funds and controls all the activities of all the cooperative banks of MH which funds the ventures of everyone associated with Sugar-lobby). IN May 2011, CM Prithvibaba dismissed the governing panel of the bank and replaced it with those members who are loyal to INC and hence queen-bee. This was the major jolt for Sharad Pawar. NCP would have digested INC in MH and emerged single party, if this trend had continued. 

10. The bank which was in loss in 2009 (indiscriminate loans sanctioned to ppl associated with sugar lobby to win 2009 elections - both state and center) was on the course of scoring profit in may'2011 when INC struck it down on grounds of suspicious activity. In august'2013, the bank recorded profit, making everyone associated with the cooperative network happy. The credit went to INC for making reforms, when what he actually did was continuing Ajit Pawar's policies through the new INC-loyal governing council. 

11. This has caused severe internal strifes within this sugar lobby and many of whom have switched over to NDA. The Madha constituency for example has become a civil-war turf for mohite-patil brothers when Pawar gave ticked to vijay simha mohite-patil, his brother switched over to a party named jansewa samiti. 

12. This gives a much coveted opening to NDA in western MH. the NT (nomadic tribes) (dhangar - shepherd/hatkar - caste of the holkars) leader mahadeo jankar (of rashtriya samaj paksha - constituent of NDA) has great chance of winning in Madha. problem is, there is fight even in the upcoming OBC-NT factions for this turf - the two NDA constituents - Mahadeo jankar and Raju Shetty are fighting for Madha seat - pressurizing BJP in the process. Now it depends upon the skill of Gopinath Munde to arrange for a settlement in western MH. 

13. In this post transformation time, OBCs and NTs will get larger stake in the pie of western MH-polity.Trick is to keep this section of society associated with Hindutva. A section is associated - yes - represented by Munde. But a large section is untapped. many forces, including Ovaisi's MIM are trying hard to win this section over. 

Thoughts on Purush-Prakriti duality in Saamkhya-Yoga Darshana

This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.

Here is a discussion I had with a friend regarding Saamkhya and Vedanta darshanas. Hope the readers will enjoy this.
-------------------------------------------------------------------------------------

Original Vedantik argument - So by association with and observation of a liberated purusha (Ishwara) one is drawn towards that felicity in one's own entanglement with Prakrti. The other method is to keep working to resolve the problems of the self and life. Whatever the method, one must be able to first appreciate the concept that there is such a being as a fully liberated purusha (Ishwara) in order to take up Sankhya or yoga, even if Ishwara-praNidhAna is not the chosen method. Whatever the chosen method, the admiration of Ishwara or the earnest contemplation of that concept is there. That was what I was trying to say.

One suggestion. For time being, deracinate Ishwara (ईश्वर) and Vedanta (वेदांत) from your mind. Purva Paksha (पूर्वपक्ष).

Samkhya accepts the notion of higher selves or perfected beings but rejects the notion of Ishwara. The following arguments were given by the Samkhya philosophers against the idea of an eternal, self-caused, Ishwara:

If the existence of karma is assumed, the proposition of Ishwara as a moral governor of the universe is unnecessary. For, if Ishwara enforces the consequences of actions then he cannot do so without performing karma. If however, he is assumed to be within the law of karma, then karma itself would be the giver of consequences and there would be no need of a Ishwara.

Even if karma-Siddhanta (कर्मसिद्धांत) is denied, then Ishwara still cannot be the enforcer of consequences. Because the motives of an enforcer Ishwara would be either born out of Ahamkaara (I-ness or Aatman or ego) or Anubandha (अनुबंध) (altruistic attachment towards world created by him). Now, Ishwara's motives cannot be assumed to be altruistic because an altruistic Ishwara would not create a world so full of suffering. If his motives are assumed to be egoistic, then Ishwara must be thought to have desire, as agency or authority cannot be established in the absence of desire. However, assuming that Ishwara has desire would contradict Ishwara's eternal freedom which necessitates no compulsion in karma. Moreover, desire, according to Samkhya, is an attribute of prakriti and cannot be thought to grow in Ishwara. The testimony of the Vedas, according to Samkhya, also confirms this notion.

Despite arguments to the contrary, if Ishwara is still assumed to contain unfulfilled desires, this would cause him to suffer pain and other similar human experiences. Such a worldly Ishwara would be no better or no worse than Samkhya's notion of higher self (Purusha).

Furthermore, there is no proof of the existence of Ishwara. He is not the object of perception, there exists no general proposition that can prove him by inference and the testimony of the Vedas speak of prakriti as the origin of the world, not Ishwara.

Therefore, Samkhya maintains that the various cosmological, ontological and teleological arguments could not prove God.

The basic premise of Saamkhya-Yoga (सांख्ययोग) is that Purusha gets associated with Prakriti and world comes into existence. 

Lets see the terms involved..

Purusha (पुरुष) - Puram Ushati sa Purushah (पुरं उषति स पुरुषः) - One who lives/burns from within/spends time in/afflicts citadel (पूर) is Purusha. Pure energy OR consciousness. The terms like energy etc are also quite modern. The right word would be "tatva" (तत्व)...

Prakriti (प्रकृती) - प्र + कृत् - Something upon which intense action happens. Some energy acts upon this object. Without Prakriti, the knowledge of this energy would be unknown. 

Without Prakriti, Purush is intangible, it is intangible kaivalya (onlyness OR nothingness) (कैवल्य). 

Now let us check the terms which are repeatedly used in opening argument- 

Felicity, Admiration, appreciation, earnest contemplation, and most important of all, "being".

All these terms fundamentally imply existence of "Ahamkara"(अहंकार). Note that here the word Ahamkara does not have any negative connotations like pride OR vanity. Aham is "I", kaara is "ness". Ahamkara == Aatman == "I"ness. Sense that "I" exist. Without Ahamkara or ego, all these words and feelings denoted by these words are meaningless. To experience a thing, there has to be an "experiencer". Since there is no association with prakriti, Purusha alone (or Mukta-Purusha) is void, onlyness with no sanskaras (संस्कार) of prakriti. 

Now lets move to those Purush/prakriti couples who wish moksha (मोक्ष). There are various layers in which Prakriti attaches herself to Purusha. Yoga asks to step-wise severe those ties. To visualize a metaphor of Purush/Prakriti coupling, imagine a system of phospholipid bilayer in cell-membrane.

A lipids due to their inherent prakriti form various structures in presence of water. One of the structures is called "bilayer" which is fundamental reason behind phenomenon of "life". Two layers of lipids as shown in this figure, trap a small part of water inside their structure and after being trapped, this water trapped within suddenly comes to be known as "cell" which has its own "ego" or "ahamkara". Cell dies when membrane is broken and water within mixes with water outside. Ahamkara OR aatman vanishes.

Here, water is Purusha, the tendency of lipids to form such structure which sometimes results in generation of consciousness, is prakriti. It is because of water that lipids form such structures, so lipids are "being intensely acted upon" by water. Once a separate consciousness comes into existence then there is whole range of attachments, etc which arise - this is evident from diversity of life seen on planet. 

Furthermore, not all lipids form bilayer in presence of water. Most of lipids form a structure known as "micelle" which is also prakriti (effect of water acting intensely on lipids) but does not give rise to separate ego (cell). An entity with ego can act and be acted upon. An entity without ego cannot act. Thus, Samkhya-Yoga differentiates between karma and kriya (कर्म और क्रिया - deed and action). Anyways, we partially digress.

In similar manner, prakriti traps Purusha within her. Rather, Kaivalya trapped within bonds of prakriti is called by Saamkhyins and Yogins as Purusha. Kaivalya itself cannot yearn OR admire OR felicitate OR contemplate. It is Prakriti which performs all these actions. The premise of Saamkhya-Yoga is using Prakriti to get rid of Prakriti, against the will or drive of prakriti. Hence Patanjali calls Yoga as "Prati-Prasava (प्रतिप्रसव)" - Sequentially going reverse towards birth/origin. 

While this may sound similar to metaphor of Aatman -Brahman (आत्मा-ब्रह्म) from Vedanta, the key difference is that Kaivalya is not Sat-Chit-Aananda (सत् चित् आनंद - सच्चिदानंद). Prakriti is as "satyam" as Purusha is. And Chidananda (consciousness and bliss) is result of Prakriti's coupling with Purusha. 

In this process, while Prakriti herself breaks all the bonds with Purusha, the last bond called Beeja (seed) or Ahamkara or Aatman is not within prakriti's hands to sever. One can cut all body parts of self with sword in one hand. But after all body parts are cut, the hand wielding sword cannot cut itself. This is the moment where the fundamental connection is revealed as both beginning and end. The seed of entire existence is revealed. Hence all the steps or states of this sequential severing (known as Samadhi) prior to last step are called Sabeeja Samadhi (सबीज समाधी samadhi with seed intact). When this last tie is also severed, purush becomes kaivalya. But severing of last tie is not in the hands of Prakriti. This is one of the logical fallacies of Saamkhya Yoga. Maharshi Kapil and Maharshi Patanjali have acknowledged this fallacy and explained that as long as "sanchita karma" remains, the last tie cannot be severed. One has to finish up all the sanchita-karma before beeja vanishes. Once sanchita-karma is exhuasted, the beeja of Ahamkara simply drops off as effortlessly as a ripe fruit drops off from branch of a tree. This is Nirbeej Samadhi (निर्बीज समाधी - state of kaivalya without seed of prakriti).

Applying this to devatas which we worship, what else is Vishnu OR Shiva or Indra, but Purushas bound by Prakriti on much higher plane of existence than us? A plane where we would be if we do the necessary Sadhana. Vishnu, Shiva et al are not "Ishvara", they are Purush-Prakriti couples like we are. We can be Vishnu/Shiva or whatever, if we elevate ourselves to their plane.

I have covered aspect of Parabrahma in previous paragraph. Regarding an entity being "Mukunda" (मुकुंद), nobody can grant Moksha. Moksha has to be achieved. Once Sanchita karma (संचित कर्म) is exhausted, it is our natural state to be free. There is nothing in it to be granted, that is what Purusha is. Water within cell is no different from water outside. Once cell is broken, water mixes spontaneously. Another entity cannot break this bond for someone. One has to do it himself. And once one does it, one is naturally free, there is no need of a separate "Mukunda". One is one's own "Mukunda". 

The problem with Seshvaravaada (Indic Theism) is that it assumes too many big things to make life easier. Less said about Abrahmic theism, the better.