Shree Swaminarayan Temple, Itasca

Jay Shree Swaminarayan

Association with the Saint


The cosmic aspects of God

God in human form

On the second day of the second fortnight of the month of Magh of Samvat 1876, Swami Shri Sahajanandji Maharaj was seated on the cot facing west under the margosa tree, near the temple of Shri Vaslidev Narayan in the Durbar Gadh of Shri Dada Khachar at Gadhada. He had put on white trousers and a white Kurta over it. He had put on a white turban. Saints and the devotees from the various places were assembled before him.

Then, Shriji Maharaj, addresing the assembly told them to ask him some questions. Purnanand Swami, then asked, "Ten indriyas are evolved out of Rajas and four Antahkarans are evolved out of Sattva Guna. As these Indriyas and Antahkarans are the products of Maya being evolved out of Sattva and Rajas Gunas and as Lord Purushottam is beyond Maya, how can such a divine and all trancending God be known by the Indriyas and Antahkarans which have evolved out of Maya?" Then Shriji Maharaj said, "All those objects which have evolved out of Maya can be known only by such Indriyas and Antahkarans which are also the products of Maya. So if God could be known through such Indriyas and Antahkarans which are also the products of Maya. So if God could be known through such Indriyas, it can be inferred that God also is the product of Maya. This seems to be the doubt in your mind. Is not it so?" Purnanand Swami and the saints then said, "That exactly is the doubt in our minds. Oh Maharaj ! you have made it amply clear."

Shriji Maharaj, now replying to question, said, "The surface of this earth is nearly 50 million Yojans in length and breadth. Over this surface, we see trees, mountains etcetera. which passess predominantly the element of earth. And again, the earth has its our individual entity separate from its elements. Therefore al1 the objects on earth are predominantly made of earth. It can, therefore, be deduced that nothing except the earth exists.

Again, water is the cause of the production of earth and is subtler than earth. So the abundance of water is felt everywhere. Water again is produced from fire and so it is fire which predominantly prevails every where. And fire too is the product of wind and therefore only wind exists everywhere and no other element can be felt. Still again, wind is evolved out of space and as such it is space only which pervades predominantly, and so only space is felt everywhere. Now the space too also evolved out of Tamas Ahankar, and Tamas Ahankar, Rajas Ahankar, Sattva Ahankar, the five Bhoota, Indriyas, Antahkarans and the presiding deities of all these Tattvas are all evolved out of Mahatattva. Ultimately, one feels Mahattattva only predominantly pervading everywhere.

The Mahattattva is again evolved out of Pradhan and Prakriti whose ubiquitous influence is felt everywhere, indicating its preponderant existance. At the time of final rest this ubiquitous Prakriti fades within Purush. Millions of such Purushas evolve, out of Mahamaya, who therefore is predominately felt over all other evolutes. Mahamaya who was in a state of equilibrium is disturbed by Mahapurush who therefore is the premordial cause of the cosmic volution. Lastly, Mahapurush is inspired by Akshar for cosmic creation and therefore Akshar is felt as the cause of all and pervading everywhere. And beyond Aksar is Purushottam - the Parabrahm -teleological architect of millions of macrocosms.

"Parabrahm as the final cause is immanant as well as transcentdent. Therefore if the immanance of Purushottam realised and the divine vision so developed, only Purushottam will be felt and seen everywhere. Lord Purushottam with great commiseration has out of his will manifested on earth in human form for redeeming millions of Jivas. Why should he therefore not be cognised if one with a subjective approach serVes the lotus feet of a Satpurush who has realised him. It is he who seeks the self-the Jiva and elevates it to the sublime greatness and Brahm. With body and soul so Brahmanised, he receives the knowledge of his own self. He can therefore be realised only by the knowledge inspired by him and not through the Indriyas and Antahkaran which are evolved out of Maya.

Thus Ends Vachanamrit : Gadhada First - 51.

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