Shree Swaminarayan Temple, Itasca

Jay Shree Swaminarayan

Fourfold philosophy about God


Divine and eternal form of God

Difference between physical and divine form.

On the thirtieth day of the month of Falgun of Samvat 1876, Shriji MaharaLwas seated facing east on a cot in the verandah of the Darbar of Shri Dada Khachar at Gadhada. He was dressed in white garments. He had covered his body with a white cotton shawl and had put on a white turban. The Munis and the devotees from the different places were assembled before him.

Then Shriji Maharaj said, "The Shrimad Bhagwat says that Vasudev, Sankarshan, Pradyumna and Aniruddha are the four Vyuhas. They are described as Sagun and Nirgun. The all perfect divine form of Vasudev is the Nirgun form and when they are described as Sagun it implies the three forms of Sankarshan, Aniruddha and Pradyumna. But when Vasudev is described as Nirgun, it creats an ambiguity and the preverted mind thinks that God is formless. Such scriptural descriptions of the divine form of God are not a matter of mere mundane thinking, but a subject of experience by self realised or Ekantik Bhakta. Scriptural descriptions such as God is Arup, Jyoti Swaroop and Vyapak are misunderstood by the ignorent who have no knowledge of the significance of such descriptions. The Ekantik Bhakta who are proficient in Knowledge of God correctly appriciate the significance of such descriptions of the divine form of God and explain that God does not posses a physical form but possesses a divine form. Eventhough he is devoid of worldly qualities, he is full of infinite divine qualities with which he liberates many Jiva.

When God is described as Jyoti Swaroop or lustrous, it should be realised that lustre emanates from his divine form. Just as from the fire-God emanate the flames of fire and from the Varun-God of water, emanates water even though both the forms, the God of fire and the God of water are not visible and yet the devotee with a spiritual wisdom would correctly conceive that flames of fire or current of water can not have a movement or flow without the source. Similarly the divine light having an intensity of the light of millions of suns emanates from the divine form of Purushottam.

The scriptures say that God descends on earth for the annihilation of evil with which our earth has been over burdened and discards his body after accomplising his mission in the manner in which a thorn thrust in the body is removed by the help of a thorn unwise misinterpret such words and feel that God has no form.

Ekantik Bhaktas who have realised God can see the divine working of God on earth. When Lord Krishna desired to recover the lost son of a Brahmin, he started with Arjun from Dwarika, on a chariot. They crossed the Loka Lok mountain and when they were confronted by the darkness of Maya, Lord Krishna pierced it with his divine wheel and entered into the divine abode of Bhuma Purush. As Lord Krishna was perfactly divine he divinised the earthly chariot and the horses having physical bodies by his divine powers. If they had not been divinised, they would not have been able to pierce the darkness of Maya, since the evolutes of Maya merge in Maya, but they can not transgrace Maya and reach Brahm. But it was only due to the divine influences of Lord Krishna that the wooden chariot and the horses were transformed into divinity. Therefore only the unwise believe that God when in human form on earth possesses the evolutes of Maya. But the Saints or Bhaktas know him as absolutely divine and beyond Akshar even in human form. He is the Atma of millions of liberated Jiva and also of the divine Akshardham.

Therefore when the scriptures describe God as Nirguna the description implies the infinite and unfathomable greatness of image of God having a divine form One who understands like this in an Ekantik Bhakta.

Thus Ends Vachanamrit : Gadhada First - 66.

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