Gadhada I-51

Only a Diamond Can Cut a Diamond

On the night of Mahā vadi 2, Samvat 1876 [1 February 1820], Swāmi Shri Sahajānandji Mahārāj was sitting on a large, decorated cot on the veranda outside the west-facing rooms in front of the mandir of Shri Vāsudevnārāyan in Dādā Khāchar’s darbār in Gadhadā. He was wearing a white survāl and a white angarkhu. He had also tied a white pāgh around His head. At that time, an assembly of munis as well as devotees from various places had gathered before Him.

Then Shriji Mahārāj said, “Please ask a question.”

Thereupon Purnānand Swāmi asked, “The ten indriyas are produced from rajogun, and the four antahkarans are produced from sattvagun; thus, all of the indriyas and antahkarans are māyik. God, however, transcends māyā. How, then, can one cultivate the conviction of God through the māyik antahkarans? Also, how can one perceive God with one’s māyik eyes and other indriyas?”

Shriji Mahārāj replied, “Māyik objects can be realized by māyik means, and if one has realized God through the same māyik antahkarans and indriyas, then it implies that God must also be māyik. That is your question, is it not?”

Purnānand Swāmi and all the munis confirmed, “Yes, Mahārāj. That is precisely our question. You have clarified it for us.”

Shriji Mahārāj then explained, “The answer to that is as follows. The surface area of the pruthvi is 500,000,000 yojans. On it, are various objects such as trees, mountains, pots, clothes, etc. That pruthvi exists within all of those objects, and it also exists distinctly by its own self. So, if one looks from the perspective of pruthvi, then it appears that pruthvi has taken the form of all of those objects, and that no objects exist apart from pruthvi. However, pruthvi itself has been produced from a small portion of jal. This jal is below the pruthvi, around it, as well as above it. In fact, jal totally pervades the pruthvi. Therefore, if one looks from the perspective of jal, only jal exists - there is no pruthvi at all. Furthermore, that jal has been produced from a small portion of tej. If one looks from the perspective of tej, only tej exists - there is no jal. Tej, in turn, has been produced from a small portion of vāyu. If one looks from the perspective of vāyu, only vāyu exists - there is no tej at all. Again, that vāyu has been produced from a small portion of ākāsh. If one looks from the perspective of ākāsh, the other four bhuts - vāyu, jal, etc. - and the entities evolved thereof - the body and the brahmānd - are not apparent at all; it appears as if only ākāsh exists everywhere. That ākāsh, in turn, has been produced from a small portion of tāmas-ahamkār. That tāmas-ahamkār along with rājas-ahamkār, sāttvik-ahamkār, the bhuts, the indriyas, the antahkarans and their presiding deities have been produced from a small portion of mahattattva. So, if one looks from the perspective of mahattattva, the three types of ahamkārs, the bhuts, the indriyas, the antahkarans and their presiding deities do not exist - only mahattattva exists. That mahattattva, in turn, has been produced from a small portion of Pradhān-Prakruti. Thus, if one looks from the perspective of Prakruti, mahattattva does not exist - only Prakruti exists. However, during the period of dissolution, Prakruti is absorbed into a small portion of Purush;¹ and at the time of creation, she is produced again from a small portion of Purush. Thus, if one looks from the perspective of Purush, only Purush exists - there is no Prakruti. Countless millions of such Purushes are produced from a portion of mahāmāyā. So if one looks from the perspective of mahāmāyā, only mahāmāyā exists - there is no Purush. Mahāmāyā itself is produced from a small portion of Mahā-Purush. So if one looks from the perspective of Mahā-Purush, only Mahā-Purush exists - there is no mahāmāyā. That Mahā-Purush, in turn, rose from a small region of Akshar - the abode of Purushottam Bhagwān. Thus, if one looks from the perspective of Akshar, neither Mahā-Purush nor anything else exists - there is only Akshar. But above that Akshar is Purushottam Bhagwān, who transcends even Akshar. That Purushottam Bhagwān is the all-doer - responsible for the creation, sustenance and dissolution of everything - and is also the cause of all. Now, a cause always pervades its effect, and simultaneously, also remains distinct from it. Thus, if one looks from the perspective of Purushottam Bhagwān - the cause of all - then nothing else appears to exist except Purushottam Bhagwān.

“It is this very God who, out of compassion for the liberation of the jivas, gives darshan in a manifested form to all of the people on this earth. At that time, if a person realizes this greatness of Purushottam Bhagwān by profound association with the Sant, then all of his indriyas and antahkarans become divine like Purushottam Bhagwān’s indriyas and antahkaran. Then, through those indriyas and antahkarans, he can develop the conviction of that God. For example, a diamond can be cut only by a diamond; it can never be cut by anything else. Similarly, the conviction of God can only be cultivated through God. In the same way, the darshan of God is also possible only through God, but it is not possible through the māyik indriyas and antahkarans.”

Having delivered this discourse, Shriji Mahārāj bid ‘Jai Sachchidānand’ to all and returned to His residence.

On the night of Maha vadi 2, Samvat 1876 [1 February 1820], Swami Shri Sahajanandji Maharaj was sitting on a large, decorated cot on the veranda outside the west-facing rooms in front of the mandir of Shri Vasudevnarayan in Dada Khachar’s darbar in Gadhada. He was wearing a white surval and a white angarkhu. He had also tied a white pagh around His head. At that time, an assembly of munis as well as devotees from various places had gathered before Him.

Then Shriji Maharaj said, “Please ask a question.”

Thereupon Purnanand Swami asked, “The ten indriyas are produced from rajogun, and the four antahkarans are produced from sattvagun; thus, all of the indriyas and antahkarans are mayik. God, however, transcends maya. How, then, can one cultivate the conviction of God through the mayik antahkarans? Also, how can one perceive God with one’s mayik eyes and other indriyas?”

Shriji Maharaj replied, “Mayik objects can be realized by mayik means, and if one has realized God through the same mayik antahkarans and indriyas, then it implies that God must also be mayik. That is your question, is it not?”

Purnanand Swami and all the munis confirmed, “Yes, Maharaj. That is precisely our question. You have clarified it for us.”

Shriji Maharaj then explained, “The answer to that is as follows. The surface area of the pruthvi is 500,000,000 yojans. On it, are various objects such as trees, mountains, pots, clothes, etc. That pruthvi exists within all of those objects, and it also exists distinctly by its own self. So, if one looks from the perspective of pruthvi, then it appears that pruthvi has taken the form of all of those objects, and that no objects exist apart from pruthvi. However, pruthvi itself has been produced from a small portion of jal. This jal is below the pruthvi, around it, as well as above it. In fact, jal totally pervades the pruthvi. Therefore, if one looks from the perspective of jal, only jal exists - there is no pruthvi at all. Furthermore, that jal has been produced from a small portion of tej. If one looks from the perspective of tej, only tej exists - there is no jal. Tej, in turn, has been produced from a small portion of vayu. If one looks from the perspective of vayu, only vayu exists - there is no tej at all. Again, that vayu has been produced from a small portion of akash. If one looks from the perspective of akash, the other four bhuts - vayu, jal, etc. - and the entities evolved thereof - the body and the brahmand - are not apparent at all; it appears as if only akash exists everywhere. That akash, in turn, has been produced from a small portion of tamas-ahamkar. That tamas-ahamkar along with rajas-ahamkar, sattvik-ahamkar, the bhuts, the indriyas, the antahkarans and their presiding deities have been produced from a small portion of mahattattva. So, if one looks from the perspective of mahattattva, the three types of ahamkars, the bhuts, the indriyas, the antahkarans and their presiding deities do not exist - only mahattattva exists. That mahattattva, in turn, has been produced from a small portion of Pradhan-Prakruti. Thus, if one looks from the perspective of Prakruti, mahattattva does not exist - only Prakruti exists. However, during the period of dissolution, Prakruti is absorbed into a small portion of Purush;¹ and at the time of creation, she is produced again from a small portion of Purush. Thus, if one looks from the perspective of Purush, only Purush exists - there is no Prakruti. Countless millions of such Purushes are produced from a portion of mahamaya. So if one looks from the perspective of mahamaya, only mahamaya exists - there is no Purush. Mahamaya itself is produced from a small portion of Maha-Purush. So if one looks from the perspective of Maha-Purush, only Maha-Purush exists - there is no mahamaya. That Maha-Purush, in turn, rose from a small region of Akshar - the abode of Purushottam Bhagwan. Thus, if one looks from the perspective of Akshar, neither Maha-Purush nor anything else exists - there is only Akshar. But above that Akshar is Purushottam Bhagwan, who transcends even Akshar. That Purushottam Bhagwan is the all-doer - responsible for the creation, sustenance and dissolution of everything - and is also the cause of all. Now, a cause always pervades its effect, and simultaneously, also remains distinct from it. Thus, if one looks from the perspective of Purushottam Bhagwan - the cause of all - then nothing else appears to exist except Purushottam Bhagwan.

“It is this very God who, out of compassion for the liberation of the jivas, gives darshan in a manifested form to all of the people on this earth. At that time, if a person realizes this greatness of Purushottam Bhagwan by profound association with the Sant, then all of his indriyas and antahkarans become divine like Purushottam Bhagwan’s indriyas and antahkaran. Then, through those indriyas and antahkarans, he can develop the conviction of that God. For example, a diamond can be cut only by a diamond; it can never be cut by anything else. Similarly, the conviction of God can only be cultivated through God. In the same way, the darshan of God is also possible only through God, but it is not possible through the mayik indriyas and antahkarans.”

Having delivered this discourse, Shriji Maharaj bid ‘Jai Sachchidanand’ to all and returned to His residence.

FOOTNOTES