Gadhada I-64

The Relationship between Sharir and Shariri; A Master-Servant Relationship

On Fāgun vadi 9, Samvat 1876 [9 March 1820], Swāmi Shri Sahajānandji Mahārāj was sitting on a large, decorated cot on the platform outside the east-facing rooms of Dādā Khāchar’s darbār in Gadhadā. He was wearing a white khes and had covered Himself with another black-bordered khes. He had also tied a white cloth with a border of silken thread around His head. Around His neck, He was wearing a new kanthi made from tulsi beads. At that time, an assembly of munis as well as devotees from various places had gathered before Him.

Thereupon Shriji Mahārāj asked the munis, “The Shrutis mention that the ātmā and Akshar are the sharir of Purushottam, who is God. That ātmā and Akshar are not subject to change and are devoid of any discardable influences of māyā. Moreover, just as God transcends māyā, so do the ātmā and Akshar. How, then, can that ātmā and Akshar be described as the sharir of God? Because the sharir of a jiva is totally different from the jiva itself and is subject to change, whereas the jiva, the indweller of the body, is not subject to change. Therefore, just as the body of the jiva and the indweller, the jiva itself, are totally different, similarly, there should be the same degree of difference between Purushottam and the ātmā and Akshar, which are the sharir of Purushottam. Please explain in which way they are different.”

All of the munis answered according to their understanding, but no one was able to offer a precise answer.

Shriji Mahārāj then said, “Allow Me to answer. The ātmā and Akshar constitute the sharir of Purushottam Bhagwān in that they are pervaded, dependent and powerless. In what way? Well, by means of His antaryāmi powers, God pervades the ātmā and Akshar, whereas the ātmā and Akshar are the pervaded. God is independent, whereas the ātmā and Akshar are dependent upon God. Furthermore, God is all-powerful, whereas the ātmā and Akshar are totally powerless before Him. In this way, God is the shariri of both the ātmā and Akshar, and these two are the sharir of God.

“That shariri, Purushottam Bhagwān, possesses an eternally divine form. With His antaryāmi powers, God resides as the ātmā of all the ātmās, which pervade their respective physical bodies and are also those bodies’ drashtā. He also resides in all of the physical bodies, which, in relation to the ātmās, are pervaded and are also their drashya. In this way, Purushottam Bhagwān is the ātmā of all. When referred to in the scriptures as the ātmā of drashya - which has a form - that Purushottam Bhagwān is described to have a form, like the drashya. When referred to in the scriptures as the ātmā of drashtā, He is described as formless. In reality, however, Purushottam Bhagwān is different from both the drashya, which has a form, and the formless ātmā. He eternally possesses a definite form, which is not an ordinary, worldly form. Moreover, despite possessing a definite form, He is the drashtā of both the drashtā and the drashya.

“Furthermore, He is the inspirer of both the ātmā and Akshar, is independent from them and is their controller. He also possesses all spiritual powers. He is greater than even Akshar, which is greater than everything. Out of compassion, that Purushottam Bhagwān appears as a human being on this earth for the liberation of jivas. Understanding Him to eternally possess a divine form, a person who offers bhakti and upāsanā to Him acquires qualities similar to those of God as well as countless other spiritual powers. After such a person’s ātmā has attained Brahma-realization, he constantly remains in the service of Purushottam Bhagwān with love and great reverence. On the other hand, a person who meditates on God and does his upāsanā believing Him to be formless is consigned to brahma-sushupti, from which he never returns. Nor does such a person ever acquire any spiritual powers from God.”

Finally, Shriji Mahārāj added, “I have delivered this discourse having experienced it directly Myself. Therefore, there is not a trace of doubt about it. Moreover, these facts can be understood only from a person who firmly believes that God is forever divine and possesses a form; they can never be understood from others. Therefore, these facts should be thoroughly imbibed by all.”

On Fagun vadi 9, Samvat 1876 [9 March 1820], Swami Shri Sahajanandji Maharaj was sitting on a large, decorated cot on the platform outside the east-facing rooms of Dada Khachar’s darbar in Gadhada. He was wearing a white khes and had covered Himself with another black-bordered khes. He had also tied a white cloth with a border of silken thread around His head. Around His neck, He was wearing a new kanthi made from tulsi beads. At that time, an assembly of munis as well as devotees from various places had gathered before Him.

Thereupon Shriji Maharaj asked the munis, “The Shrutis mention that the atma and Akshar are the sharir of Purushottam, who is God. That atma and Akshar are not subject to change and are devoid of any discardable influences of maya. Moreover, just as God transcends maya, so do the atma and Akshar. How, then, can that atma and Akshar be described as the sharir of God? Because the sharir of a jiva is totally different from the jiva itself and is subject to change, whereas the jiva, the indweller of the body, is not subject to change. Therefore, just as the body of the jiva and the indweller, the jiva itself, are totally different, similarly, there should be the same degree of difference between Purushottam and the atma and Akshar, which are the sharir of Purushottam. Please explain in which way they are different.”

All of the munis answered according to their understanding, but no one was able to offer a precise answer.

Shriji Maharaj then said, “Allow Me to answer. The atma and Akshar constitute the sharir of Purushottam Bhagwan in that they are pervaded, dependent and powerless. In what way? Well, by means of His antaryami powers, God pervades the atma and Akshar, whereas the atma and Akshar are the pervaded. God is independent, whereas the atma and Akshar are dependent upon God. Furthermore, God is all-powerful, whereas the atma and Akshar are totally powerless before Him. In this way, God is the shariri of both the atma and Akshar, and these two are the sharir of God.

“That shariri, Purushottam Bhagwan, possesses an eternally divine form. With His antaryami powers, God resides as the atma of all the atmas, which pervade their respective physical bodies and are also those bodies’ drashta. He also resides in all of the physical bodies, which, in relation to the atmas, are pervaded and are also their drashya. In this way, Purushottam Bhagwan is the atma of all. When referred to in the scriptures as the atma of drashya - which has a form - that Purushottam Bhagwan is described to have a form, like the drashya. When referred to in the scriptures as the atma of drashta, He is described as formless. In reality, however, Purushottam Bhagwan is different from both the drashya, which has a form, and the formless atma. He eternally possesses a definite form, which is not an ordinary, worldly form. Moreover, despite possessing a definite form, He is the drashta of both the drashta and the drashya.

“Furthermore, He is the inspirer of both the atma and Akshar, is independent from them and is their controller. He also possesses all spiritual powers. He is greater than even Akshar, which is greater than everything. Out of compassion, that Purushottam Bhagwan appears as a human being on this earth for the liberation of jivas. Understanding Him to eternally possess a divine form, a person who offers bhakti and upasana to Him acquires qualities similar to those of God as well as countless other spiritual powers. After such a person’s atma has attained Brahma-realization, he constantly remains in the service of Purushottam Bhagwan with love and great reverence. On the other hand, a person who meditates on God and does his upasana believing Him to be formless is consigned to brahma-sushupti, from which he never returns. Nor does such a person ever acquire any spiritual powers from God.”

Finally, Shriji Maharaj added, “I have delivered this discourse having experienced it directly Myself. Therefore, there is not a trace of doubt about it. Moreover, these facts can be understood only from a person who firmly believes that God is forever divine and possesses a form; they can never be understood from others. Therefore, these facts should be thoroughly imbibed by all.”