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Why God conceals his supreme power ?

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God assumes incarnation where and when he pleases

On the seventh day of the second fortnight of the month of Falgun of Samvat 1876, Swami Shri Sahajanandji Maharaj was seated in the Durbar of Shri Dada Khachar near the tenlple of Shri Vasudev Narayan on the verandah facing west at Gadhada. He was dressed in white garments and a white cotton shawal Was wrapped about him. A white cloth with rich fabric border was tied on his head like a turban. he was profusely garlanded by the garlands of white flowers. Nosegays of rose flowers were decorating his turban. Muni's and the followers from the various places were assembled before him.

Then Narsinhanand Swami asked, "How does a devotee thinks who imperfect in the faith in God? Shriji Maharaj then said, "Such a devotee feels elated when God reveals his divine powers. But when God exibits the usual human disabilities, he experiences frustration. Such a devotee not realising complete divinity in the human from of God, feels that even thought he has remained in the company of God, God has not purged him of his desires. Thus when his mind does not retreat from sensual thoughts, he maligns God and talks about him in approbrious language that even though people call him God. he possesses carnal desires like himself. Such a devotee, therefore can not be said to have attained the knowledge of the complete divinity of God in human form.

Then Paramchaitnyanand swami asked, "Oh Maharaj ! please explain how a devotee who has attained the knowledge that God even in human form is fully divine thinks and esteems about God ?" Shriji Maharaj then replied "Such a devotee feels fulfilled as he enjoys the proximity of God. and feels that he enjoys the bliss of the higher abode of God-Akshardham here. He feels that all the saints and the devotees who enjoy such proximity to God possesses the divinity of Narada, the Sanaks, Uddhava, Akrura, Vidura, Sudama and the Gopis of Vrindavan. The female devotees here also possess the same divinity as those of Gopi's, Draupadi, Kuntiji, Seeta, Rukmani, Lakshmi, Parvati and others. With such a fulfilment he always remains elated. He feels he has attained Golaka Vaikuntha and Brahmadham." Continuing the same further Shriji Maharaj said, "I shall explain to you the way of obtaining the knowledge of God resplendent with all his divine powers. One who has realised this knowledge has nothing more to attain. First of all, One such should realise the greatness of God. As the servants close to a king own the palace like villas, wealth, Jewellery, ornaments and all the imaginable luxuries but those aminities, luxuries and the powers of the servants can not stand superior or equal in comparison with that of the king. Similarly, the riches of the deities who are the lords of this universe and still suburvient to Purusottam, the ultimate God are simply amazing. Again, the Brahma who emerged from the lotus which was surged out from the navel of Virat Purush, the sublime greatness of that Virat Purush remain absolutely beyond the comprehension. And further, an infinite number of such Virat Purushas in the form of macrocosms appear as atoms before the infinite greatness of the highest abode-Akshardham, which is full of divine bliss and wherein lord Purushottam besides. The enjoyment of that bliss remains beyond the reach of man's mind and perception, as he realises that the infinite greatness of lord Purusottam and his divine abode trancend everything mundane and supramundane. Now one who is greater than the other is also the cause of the other and is subtler than that water is greater than the earth and is therefore the cause of the earth and is subtler than the earth. Similarly fire is greater than water, air is greater than fire and the space is greater than air. Similarly Ahamkar, Mahattattva, Pradhan Purush, Prakriti Purush and Akshar are greater in ascending order and are the subtler to each other in the similar order with the cause. But the Akshardham, the heavenly abode of Lord Purushottam is the greatest and subtler, and the cause of the evolution of all of them. These Tattvas have form of their composite matter. The celestail abode of lord, which is Akshar, is the greatest of all these and is enveloped by millions of macrocosms which appear like atom before this Akshars vast and infinite greatness. As an ant moving on the body of an elephant looks in significant before the greatness of the elephant, similarly before the greatness of vast immeasurable and all-pervading Akshardham, the whole cosmos appears like a molecule. As amongst innumberable mosquitos, an ant looks bigger and as amongst innumberable ants, a scorpion looks bigger and as amongst innumberable scorpions, a serpent looks bigger and as amongst innumberable serpents, a hawk looks bigger and as amongst innumberable hawk, a buffellow looks bigger and as amongst innumbenible buffelows, an elephant looks bigger and as amongst elephants mount Ginars, and as amongst Girnars, Mount Meru appears bigger and bigger than that is mount Lokaloka and bigger than such various Lokaloka mountains is the earth which holds them. Bigger than earth is the water And fire, wind, space, egoity, Mahat, Pradhan, Purush are all greater than each other and are their cause in the same order. Prakriti and Brahman are the cause of Pradhan Purush.

AksharBrahm is the cause of all these Tattvas. Akshar is the abode of Lord Purushottam AksharBrahm is always in a static state is therefore devoid of the phases of expansion and contraction and possesses a divine form. The divine form of Akshar can not be visualised easily because of its all pervading greatness. The vast macrocosm which is composed of twenty four Tattvas is known as Purushvatar or Virat Purush. Virat purush because of his infinite greatness is beyond the human visulisation. Brahma who resides in the lotus which surged from the navel of Virat-Purush walked for the hundred years ( equal to 315,360,000 human years ) on the stalk of that lotus, but could not reach the end of the stalk. How can it be possible to conceive the greatness of this Virat Purush ? Similarly, Akshardham, the divine abode of the lord, inspite of having a divine form, is beyond all reach of human sight because of his infinite greatness. Millions of macrocosmos appear like atom before this greatness of him. Lord Purusottam always dwells in this vast and unfathomable Akshardham and by his Antaryami Shakti. He remains concomitant with Akshardham as well as with millions of macrocosmos as also with the presiding deities of these macrocosmos. An infinite number of Jivas released from Maya and having attained Brahm Bhava dwell in this Akshardham and serve the lotus feet of Shri Purusottam. Divine lustere equivalent to the light of millions of suns emanates from the bodies of these released souls. And if these infinite released souls possesses so great a luster and poteatial divine powers, the infinite greatness, divinity and powers of Shri Purusottam Bhagwann remain beyond the pale of the human mind and speech. When lord Purusottam transfuses his powers in Akshar in Prakriti and Purush, in Pradhan Purush in the twenty four Taitvas which evolve from Pradhan Purush and in Virat composed of these twenty four Tattvas and finally in Brahma Vishnu and Shiva, all these entities enjoy rappert with Purusottam Bhagwan to the extent of the infusion of his Shakti into them. He similarly assumes human form out of great commiseration for the ultimate redumption of Jivas, and suppress his infinite greatness and profoundity of powers. He thus becomes accessible to all human beings who desire to offer him worship and meditation. The assumption of the insignificant human form by Lord Ptirushottam is for easy assimilation with human beings who desire to seek his contact and feel congenial with him. As a fine and sharp thorn pierced in the delicate leg of a tiny ant can not be removed by a nail cutter or a chopper. The tool if required for such a sort of work should be finer than a needlepoint thickness. Similarly the God too- hiding his greatness and vastness within, assumes human form God of fire may condence light and flame within, and may assume human form, similarly Lord purushottam also suppreses his infinite powers greatness divinity etcetera and assumes human form with great commiseration for the ultimate redemption of Jivas.

However, those devoid of intelligence ask, "why does not the Lord exhibit his powers. But they can not realise that the suppression of his divine powers is for the ultimate redemption of the Jivas. If, however, he exhibits all his powers and manifests his fulfledge divinity, even millions of the macrocosms would pale into insignificance before such greatness of his. How can then the Jiva stand such greatness ? One who has so realised the knowledge of the infinite greatness, divinity and glory of God in human form is beyond the influence of Kala Karma and Maya. For him remains nothing more to attain."

Then Nityanand Swami asked, "Does God manifest himself through the various chronographical processes as described or does he incarnate himself on earth abandoning the various stages?"

Replying to the question Shriji Maharaj said, "God is not bound by any rule. He appears in human form directly from his divine abode or would manifest his powers gradually in the chronogrphical order according to his own desire. It is like one who dives in pond and straightaway appears appears either near to or distant from the shore."

Saying so, further said Shriji Maharaj, "Here are the main characteristics of a true devotee who has the realisation of the knowledge of God in the human form. Such a devotee inspite of being a Sadhu who has renounced all actions, would willingly undertake some activity if I desire him to do that, secondly, even if he possesses confirmed traits of nature or habits, he would shed them immediately if he understands that I so desire, inspite of being overtaken by the irrelevancy of his nature. Thirdly he can not for a moment remain away from the contact of saints or Bhajans, and always sings the glory of God Under the overwhelming force of Prarabdha, if such a devotee behaves unbecomingly he is never denied redemption, whereas for one who has no knowledge of God in human form and who still leads a life of renunation, the path of redemption stays far away from him.

Thus Ends Vachanamrit : Gadhada First - 63.

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