Asserted Topics:
The form of God and the methods of redemption across all Brahmands (universes)
Main Points:
- God’s form is singular, while devotees are many.
- The state of redemption is one, but the paths are many.
- Do not love with confusion or resentment.
Commentary:
In this Vachanamrut, Akhandanand Swami asked Shreeji Maharaj whether the form of God that is seen in our Brahmand appears the same in all the infinite universes, or if God manifests differently in different Brahmands. Maharaj replied that God’s form is not the same everywhere in all universes. Although God’s form is eternally consistent, which is that of a human figure, ever in the form of a youth, untouched by Maya (illusion), and endowed with infinite divine powers (Aishwarya), He manifests differently according to the wishes of His loving devotees in different universes. Wherever there are loving and yearning devotees who cannot bear separation from God, He appears to them in the form that fulfills their specific desires. However, He does not reveal His eternal divine form as it is in Akshardham, because the purpose of God’s manifestation in different universes is to fulfill the loving wishes of His devotees, not His own will. Since the devotees are countless and their wishes and preferences vary, God appears in infinite forms to please them.
Swami then asked about Shree Krishna Narayan, who is eternally in a human form, yet sometimes takes the form of a fish (Matsya), tortoise (Kurma), boar (Varaha), or the half-man, half-lion form (Nrusinh). How should we understand these forms? Moreover, is the method of redemption and the form of God the same across all Brahmands, or does it differ?
Maharaj replied that God’s form is always one and consistent. Swami’s question implies a doubt whether the eternal divine form of God in Akshardham could resemble these other forms such as Matsya, Kurma, Varaha, Nrusinh, and others. To clarify, Maharaj emphasized that no, in Akshardham, God’s eternal form is always a human form, and it never takes any other shape. The question arose because, during His incarnations, God has taken various forms like a fish, tortoise, boar, or lion, but the eternal form of God in Akshardham remains the same. Maharaj explained that when God manifests in different forms in this world, it is to fulfill the desires of His devotees. While there is no issue in understanding God taking various human forms to fulfill devotees’ desires, the question arises as to why some devotees would want to see God in non-human forms like Matsya, Kurma, or Varaha. Maharaj clarified that such forms do not bring any specific pleasure to human devotees; hence, they should not be regarded as God’s eternal form.
Maharaj explains that God reveals His form according to the needs of creation and for the benefit of Jeev (souls). Though God is eternally in His divine human form, He appears in various forms such as Matsya, Kurma, and Varaha for specific purposes related to the welfare of creation or for the redemption of souls. Even though God remains in His one eternal form in Akshardham, He manifests different forms for specific tasks or to fulfill the desires of devotees. His manifestation in a particular form is not due to His own will but is necessary for the completion of a particular task. Wherever and whenever needed, God assumes the required form. However, He always resides in His eternal form in Akshardham and, while staying in one place, pervades countless universes as Antaryami (inner controller). He takes on external forms to fulfill the desires of devotees or to accomplish a particular task.
Maharaj provides an example by stating that Vyasji was a single individual, but his voice reverberated through all living and non-living things when he called out to Shukji. Similarly, Shukji‘s response echoed through all beings and objects. In the same way, Siddha Purush (perfect beings) attain this Yogkala (all-pervasive power) due to the grace of worshipping God. However, God is Yogeshwar, the ultimate master of all Yogic powers and the very source of all Yogkala. Therefore, it is no surprise that God possesses such powers. The powers of God are beyond comprehension, and even great beings like Brahma can sometimes be confused by God’s Yogkala. When they do not understand His divine powers, they may question God’s actions, thinking that He acts out of fear or ignorance. However, Maharaj clarifies that such doubts arise due to a lack of understanding of God’s divine powers. Even Brahma and other deities may not fully grasp the extent of God’s powers and thus cannot be considered to have transcended Maya (illusion). However, a true devotee who understands that God is supremely powerful, possesses infinite Aishwarya (divine powers), and is completely faultless will have transcended Maya.
In this passage, Maharaj emphasizes the importance of knowing God as He truly is and surrendering to Him without any doubt. One must understand God as the supreme Karta (doer) and as entirely faultless. To be connected with Him, in whatever way possible, is the only true path to Kalyan (liberation), and this path is the same for all. While there are countless differences in devotees, which create variations in the paths they take, the true path to Kalyan is singular: recognizing God and attaching oneself to Him firmly. Moreover, God’s form is also singular. No one, not even up to Akshar, is capable of becoming equal to Him. This is an established principle.
Afterward, Maharaj addresses the feelings of Jeenabhai, who was upset because Maharaj had not come to his house. Maharaj explains that love shown out of confusion or offense is not genuine. When God or a Sant does not act according to our wishes, and we become disheartened or saddened, this indicates a major flaw in our devotion. Maharaj says that if God or a Sant fulfills the wishes of the devotee, it is right to be pleased. However, if they do not, then one should not feel sorrow. It is important not to insist that God or a Sant act according to our desires, as this can lead to unfortunate consequences. When a devotee becomes confused or upset, the happiness that was once derived from the Darshan or blessings of God dissipates. Furthermore, due to the inner disturbance, one may not even be able to follow the Agna (commands) of God properly. Therefore, Maharaj stresses that a devotee must always remain cheerful and worship God with a joyful heart, never allowing confusion or dissatisfaction to arise even in challenging circumstances.