What is the body of God and why? Soul and Akshar.
Chapter-64
Result of meditating upon the formless - God as inner regulator.
On the ninth day of the second fortnight of the month Falgun of Samvat 1876, Swami Shri Sahajanandji Maharaj was seated on a cot on the verandah facing east of the room in the Durbar of Shri Dada Khachar at Gadhada. He had about his shoulders a white and folded side cloth and had covered his body with a white cotton shawl which had a black border. On his head was tied a cloth with a rich fabric border in the shape of a turban. He had put on a new Tulsi rosery in his neck. Munis and the devotees from the various places were assembled before him.
Then Shriji Maharaj asked to Munis, "The Shruti describes Atma and Akshar as the body of Lord Purushotram. However, Atma and Akshar being eternal and changeless are devoid of any Upadhi.
And as God transcends Maya, so Atma and Akshar are also beyond Maya. How, therefore, can Atma and Akshar be described as the body of Parmatma ? And since the Jiva's body is different from the Jiva, because it is susceptible to graded determination, where as the Jiva is static in condition, it is infered that the body and the dweller of the body the Jiva - have different characteristics and that Atma and Akshar who are described as the body of Parmatma- the dweller of the body and Atma and Akshar- the body bear the same characteristics. How, therefore, can, their relation as the body and the in dweller of the body be reconciled ?
The Munis tried to reply, but they could not satisfy. Then Shriji Maharaj said, "Let me reply this question. Atma and Akshar as the body of Shri Purushottarm have characteristics different from Pararnatma in as much as Atma and Akshar are permeable, dependent and powerless and Pararnatma is
pervasive by reason of his Antaryarni Shakti, independent and absolutly powerful. This is how the characteristic of Atma and Akshar and of Parmatma are different, which complies with the rule that body and the dweller of the body bear different characteristics. The dweller of the body of Atma and Akshar, who is Parmatama, possesses always a divine form. This Parmatarma resides by his Antaryarmi Shakti in all Paramatama is the Atma of all the Atma, who pervade by their pervasive power, the different bodies but are being pervaded by this Parmatmaa by his Antaryarmi Shakti. This Parmatma the atma of all Atmas when described by the scriptures" as the Atma of all visible
figures, i. e. Drusya, he is described as visible and approachable. By the Indriyas and Antahkarans. Parmatma, described by the scriptures as the Atma of Atmans i.e. Drusta, then he is formless. In fact Parmatma is different both from Drushya and Drusta, and has always a divine form, devoid of any worldly attributes. Again Parmatma, even though having a divine form, is still the dweller of both the visible and invisible forms. He is also the inspirer of both Atma and Akshar. He is the controller and is resplendent with all Lordship. He transcends Akshar who Again is beyond Prakriti and Purush. This Purushottam has with great commiseration assumed human form for the redemption of many Jivas. Qne who knows him as such, wedded to all divinity and infinite powers, and offers absolute devotion to him is sure to attain him and will be endowed with all divine powers. Such a devotee who has has been so Brahmanised always serves God with profound devotion. One who does not so know God and knows him as formless is consigned to Brahm Sushupti. He would never come out of it and would never receive any divine powers of God. I have narrated this esoteric spiritual truth as seen by Me, and such divine experiences can be had only through a saint who has so known God and so realised him but not through others. Therefore, it is my desire that you all should imbible this knowledge of the divine form of God thoroughly.
Thus Ends Vachanamrit : Gadhada First - 64.
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