Gadhada II-31

Associating with Brahma through Contemplation

On Shrāvan sudi 4, Samvat 1880 [10 August 1823], Shriji Mahārāj was sitting upon a cushion with a cylindrical pillow that had been placed on a square platform at His residence in Dādā Khāchar’s darbār in Gadhadā. He was dressed entirely in white clothes. He had also tied a black-bordered cloth around His head. At that time, while He was having the Kapil Gitā - a section of the Shrimad Bhāgwat - read by Prāgji Dave, paramhansas as well as devotees from various places had gathered before Him in an assembly.

Following the reading, Shriji Mahārāj said to the paramhansas, “Vāsudev Bhagwān - who is Purushottam, the cause of all causes and who transcends Akshar - implants virility in mahāmāyā through Mahā-Purush. That Purush is like Akshar, he is a mukta and he is also known as Brahma.¹ When that Purush implants virility in māyā, Virāt-Purush is born from māyā via Pradhān-Purush. Thus, that Virāt-Purush is said to be the son of its respective Purush.² Just as a Brāhmin, a Kshatriya, a Vaishya or another man of this world begets a son from his wife, similarly, Virāt-Purush is also begotten.

“That Virāt-Purush is just like this jiva, and his actions are also similar to the jiva. The lifespan of that Virāt-Purush is two parārdhs. The creation, sustenance and dissolution of this cosmos are his three states, just as waking, dream and deep sleep are the three states of the jiva. Virāt, sutrātmā and avyākrut are the three bodies of that Virāt-Purush. These bodies, which are encircled by the eight barriers, have been produced from the 24 elements comprising of mahattattva, etc.

“The indriyas, antahkaran and their presiding deities entered that Virāt and attempted to awaken him. Despite Virāt’s jiva being inside his body, Virāt still did not rise. Only when Vasudev Bhagwān - the kshetragna - entered within him in the form of Purush did the body of Virāt rise. Only then did Virāt-Purush become capable of performing all his activities.

“To inspire the jiva, that same God - while transcending māyā in the form of deep sleep - resides in the jiva as its witness. The jiva, however, has been associated with the body, the indriyas and the vishays. As a result of this improper association, the jiva has become one with the body, indriyas, etc. After forsaking their association, the jiva realizes, ‘My self is Brahma, which is transcendental and free from māyā.’ If one associates with Brahma through continuous contemplation in this manner, the jiva acquires the virtues of that Brahma. However, it is a great fault of the jiva that even after hearing this fact, it cannot maintain constant remembrance.

“In this way, the inspirer of both the ishwar known as Virāt-Purush and of this jiva is Purushottam - also known as Vāsudev - in the form of Purush. Like the jiva, that Virāt-Purush is also bound, remaining bound until he completes his lifespan of two parārdhs. When he dies, he gets direct contact with that Purush. This is because his father, Purush, is powerful and cares for him appropriately. So, because Virāt-Purush is attached to māyā, he is again produced from māyā at the end of dissolution.

“Moreover, just as the jiva is bound and powerless, in the same way, its father is also bound and powerless. How, then, can the father help his son? Thus the jiva remains continuously attached to māyā in the form of unconsciousness; that attachment, however, is never broken. Only when one constantly associates with one’s inspirer, Brahma, through contemplation - as previously described - is that attachment broken.

“Also, Virāt-Purush worships Sankarshan, Aniruddha and Pradyumna. Specifically, during the state of dissolution, he worships Sankarshan; during the state of sustenance, he worships Pradyumna; and during the state of creation, he worships Aniruddha. In fact, the trio of Sankarshan, Aniruddha and Pradyumna are the sagun forms of Vāsudev Bhagwān, and it is on the strength of his worship of them that Virāt-Purush becomes capable of performing the activities of creation, sustenance and dissolution. Moreover, as long as he worships these three, his association with māyā - in the form of creation, sustenance and dissolution - is not broken. It is when he worships Vāsudev Bhagwān, who is nirgun, that Virāt-Purush forsakes māyā and becomes brahmarup. Similarly, when the jiva worships God in the form of Brahmā and other deities, it attains fruits in the form of dharma, arth and kām. But, when it worships the avatārs of God - Rām, Krishna and others - it becomes brahmarup and attains liberation. The same applies for Virāt-Purush.

“Now, it is said in the scriptures that the avatārs manifest from that Virāt-Purush. This should be understood as follows: When Vāsudevnārāyan - through the form of Purush - comes and resides in Virāt-Purush, he is said to be an avatār. Thus all those avatārs are Vāsudev Bhagwān’s only. When that Vāsudev Bhagwān withdraws Himself and separates from Virāt-Purush, then it is not possible for an avatār to manifest through Virāt-Purush alone. Thus, the descriptions of avatārs manifesting through him are only because of the presence of Vāsudev in him. In fact, when Vāsudev - the kshetragna - had not yet entered him, that Virāt-Purush was not even capable of performing any of his own activities.

“When the previously-mentioned Purush impregnates māyā, a son in the form of Virāt-Purush is produced via Pradhān-Purush. From that same māyā, many brahmānds - in the form of Virāt-Purushes - are produced via countless Pradhān-Purush pairs. Furthermore, that Purush is desire-less, he is a mukta, he is brahmarup and he is the cause of māyā. Although he stays within māyā, he still remains unaffected by māyā. Also, he has no desire to enjoy māyā since he is content due to the bliss of Brahma; thus, he is fulfilled.

“The ishwar known as Virāt-Purush indulges in the pleasures of māyā and then, at the time of dissolution, forsakes māyā.³ The jiva, on the other hand, indulges in the pleasures of māyā and then merges into māyā, remaining miserable.”

Shuk Muni then asked, “Purushottam Vāsudev, in the form of Purush, is the cause of the creation, sustenance and dissolution of countless brahmānds. Consequently, the scriptures generally describe Purushottam as Purush. But what is the extent of the distinction between Purush and Vāsudev?”

Shriji Mahārāj then explained, “Just as there is a difference between the jiva and Virāt-Purush, who is an ishwar; and just as there is also a difference between ishwar and Purush, similarly, there is an immense difference between Purush and Vāsudev Bhagwān - Purushottam. Purushottam Vāsudev Bhagwān is the master of all, whereas there are many such brahmarup, Akshar-like Purushes who worship the holy feet of Vāsudev and who offer praise to Him. In this way, Purushottam, Purush,⁴ ishwar, jiva and māyā are the five eternal entities.

“I have explained this fact in this way many times, but it is not firmly fixed in one’s heart due to a lack of deep contemplation. As a result, after listening to the words of the scriptures, no stability remains in one’s understanding. If, however, it has been absolutely fixed, then one’s understanding would never falter on listening to such words. Therefore, thoroughly contemplate on this fact and write it down.”⁵ In this way, the discourse delivered by Shriji Mahārāj has been written.

On Shravan sudi 4, Samvat 1880 [10 August 1823], Shriji Maharaj was sitting upon a cushion with a cylindrical pillow that had been placed on a square platform at His residence in Dada Khachar’s darbar in Gadhada. He was dressed entirely in white clothes. He had also tied a black-bordered cloth around His head. At that time, while He was having the Kapil Gita - a section of the Shrimad Bhagwat - read by Pragji Dave, paramhansas as well as devotees from various places had gathered before Him in an assembly.

Following the reading, Shriji Maharaj said to the paramhansas, “Vasudev Bhagwan - who is Purushottam, the cause of all causes and who transcends Akshar - implants virility in mahamaya through Maha-Purush. That Purush is like Akshar, he is a mukta and he is also known as Brahma.¹ When that Purush implants virility in maya, Virat-Purush is born from maya via Pradhan-Purush. Thus, that Virat-Purush is said to be the son of its respective Purush.² Just as a Brahmin, a Kshatriya, a Vaishya or another man of this world begets a son from his wife, similarly, Virat-Purush is also begotten.

“That Virat-Purush is just like this jiva, and his actions are also similar to the jiva. The lifespan of that Virat-Purush is two parardhs. The creation, sustenance and dissolution of this cosmos are his three states, just as waking, dream and deep sleep are the three states of the jiva. Virat, sutratma and avyakrut are the three bodies of that Virat-Purush. These bodies, which are encircled by the eight barriers, have been produced from the 24 elements comprising of mahattattva, etc.

“The indriyas, antahkaran and their presiding deities entered that Virat and attempted to awaken him. Despite Virat’s jiva being inside his body, Virat still did not rise. Only when Vasudev Bhagwan - the kshetragna - entered within him in the form of Purush did the body of Virat rise. Only then did Virat-Purush become capable of performing all his activities.

“To inspire the jiva, that same God - while transcending maya in the form of deep sleep - resides in the jiva as its witness. The jiva, however, has been associated with the body, the indriyas and the vishays. As a result of this improper association, the jiva has become one with the body, indriyas, etc. After forsaking their association, the jiva realizes, ‘My self is Brahma, which is transcendental and free from maya.’ If one associates with Brahma through continuous contemplation in this manner, the jiva acquires the virtues of that Brahma. However, it is a great fault of the jiva that even after hearing this fact, it cannot maintain constant remembrance.

“In this way, the inspirer of both the ishwar known as Virat-Purush and of this jiva is Purushottam - also known as Vasudev - in the form of Purush. Like the jiva, that Virat-Purush is also bound, remaining bound until he completes his lifespan of two parardhs. When he dies, he gets direct contact with that Purush. This is because his father, Purush, is powerful and cares for him appropriately. So, because Virat-Purush is attached to maya, he is again produced from maya at the end of dissolution.

“Moreover, just as the jiva is bound and powerless, in the same way, its father is also bound and powerless. How, then, can the father help his son? Thus the jiva remains continuously attached to maya in the form of unconsciousness; that attachment, however, is never broken. Only when one constantly associates with one’s inspirer, Brahma, through contemplation - as previously described - is that attachment broken.

“Also, Virat-Purush worships Sankarshan, Aniruddha and Pradyumna. Specifically, during the state of dissolution, he worships Sankarshan; during the state of sustenance, he worships Pradyumna; and during the state of creation, he worships Aniruddha. In fact, the trio of Sankarshan, Aniruddha and Pradyumna are the sagun forms of Vasudev Bhagwan, and it is on the strength of his worship of them that Virat-Purush becomes capable of performing the activities of creation, sustenance and dissolution. Moreover, as long as he worships these three, his association with maya - in the form of creation, sustenance and dissolution - is not broken. It is when he worships Vasudev Bhagwan, who is nirgun, that Virat-Purush forsakes maya and becomes brahmarup. Similarly, when the jiva worships God in the form of Brahma and other deities, it attains fruits in the form of dharma, arth and kam. But, when it worships the avatars of God - Ram, Krishna and others - it becomes brahmarup and attains liberation. The same applies for Virat-Purush.

“Now, it is said in the scriptures that the avatars manifest from that Virat-Purush. This should be understood as follows: When Vasudevnarayan - through the form of Purush - comes and resides in Virat-Purush, he is said to be an avatar. Thus all those avatars are Vasudev Bhagwan’s only. When that Vasudev Bhagwan withdraws Himself and separates from Virat-Purush, then it is not possible for an avatar to manifest through Virat-Purush alone. Thus, the descriptions of avatars manifesting through him are only because of the presence of Vasudev in him. In fact, when Vasudev - the kshetragna - had not yet entered him, that Virat-Purush was not even capable of performing any of his own activities.

“When the previously-mentioned Purush impregnates maya, a son in the form of Virat-Purush is produced via Pradhan-Purush. From that same maya, many brahmands - in the form of Virat-Purushes - are produced via countless Pradhan-Purush pairs. Furthermore, that Purush is desire-less, he is a mukta, he is brahmarup and he is the cause of maya. Although he stays within maya, he still remains unaffected by maya. Also, he has no desire to enjoy maya since he is content due to the bliss of Brahma; thus, he is fulfilled.

“The ishwar known as Virat-Purush indulges in the pleasures of maya and then, at the time of dissolution, forsakes maya.³ The jiva, on the other hand, indulges in the pleasures of maya and then merges into maya, remaining miserable.”

Shuk Muni then asked, “Purushottam Vasudev, in the form of Purush, is the cause of the creation, sustenance and dissolution of countless brahmands. Consequently, the scriptures generally describe Purushottam as Purush. But what is the extent of the distinction between Purush and Vasudev?”

Shriji Maharaj then explained, “Just as there is a difference between the jiva and Virat-Purush, who is an ishwar; and just as there is also a difference between ishwar and Purush, similarly, there is an immense difference between Purush and Vasudev Bhagwan - Purushottam. Purushottam Vasudev Bhagwan is the master of all, whereas there are many such brahmarup, Akshar-like Purushes who worship the holy feet of Vasudev and who offer praise to Him. In this way, Purushottam, Purush,⁴ ishwar, jiva and maya are the five eternal entities.

“I have explained this fact in this way many times, but it is not firmly fixed in one’s heart due to a lack of deep contemplation. As a result, after listening to the words of the scriptures, no stability remains in one’s understanding. If, however, it has been absolutely fixed, then one’s understanding would never falter on listening to such words. Therefore, thoroughly contemplate on this fact and write it down.”⁵ In this way, the discourse delivered by Shriji Maharaj has been written.

FOOTNOTES