Asserted Topics:
Even in adverse Desh and Kal (place and time), one does not face defeat.
Main Points:
- If one has attained the lotus-like feet of Paramatma in a Nirvikalp (undisturbed) state, then he will not be defeated by Desh, Kal, etc. On the contrary, even the greatest person will be subdued without such a state.
- Even after attaining Mukti (liberation), there remains a great distinction between Bhagwan and the liberated souls.
Commentary:
In this Vachanamrut, Gopalanand Swami asks Brahmanand Swami a question: “What type of person remains undefeated by Desh, Kal, etc., and what type of person is subdued by them?” Swami states that according to what we have heard, Brahma was infatuated upon seeing Saraswati, Shivji (Lord Shiva) was enchanted by the sight of Mohini, Indra was captivated by Ahalya, Agni by a Rishi’s wife, Chandra by Tara, and Chyavan by Sukanya. Great personalities such as Vibhundak, Ekalakshringi, Gautam, Parashar, Vishwamitra, and Brihaspati were also overcome by adverse Desh and Kal and succumbed to infatuation. So, he urges Brahmanand Swami to give a thoughtful response.
When Brahmanand Swami could not provide an answer, Maharaj (Shreeji Maharaj) intervened and said, “Even a humble soul, if he has attained the Nirvikalp state and is engrossed in the lotus-like feet of Narayan, will not be defeated by Desh, Kal, etc. The same applies to Brahma and others—they too would not be subdued by adverse circumstances if they had attained this state. However, if one has not attained this state, then even ordinary souls as well as great deities like Brahma will inevitably face defeat.”
All souls have a mind that is attached to objects, reliant on external supports, and influenced by past impressions (sanskaras). Their existence is sustained through dependence on various objects. For example, just as the flame of a fire depends on fuel, once the fuel is exhausted, it not only consumes the fuel but extinguishes itself. Although fire and fuel are separate entities, the fire is sustained by the fuel. Similarly, when all objects of attachment are destroyed, the mind becomes seedless (Nirbīja) and no longer experiences the cycle of birth and death. Even though one may not be bound by the cycle, as long as impressions (sanskaras) linger in the mind, the mind does not dissolve. By practicing the cessation of impressions, the impressions of objects are destroyed, and the mind dissolves. At that point, one attains the state of Nirvikalp Samadhi (a state of perfect absorption).
When Bhagwan has a complete and direct realization of His jiv-atma or if one attains such a state, then a direct realization of Paramatma can occur. Through Bhagwan’s grace, when one attains a Nirvikalp state in Paramatma, even a humble soul does not face defeat, and neither does Brahma or other deities. However, if there is any imperfection in this state and impressions of objects (sanskaras) remain alive in the mind, whether small or great, the individual will be subdued by adverse Desh and Kal.
Therefore, it is mentioned in the Bhagavatam:
तत्सृष्टसृष्टसृष्टेषु कोऽन्वखण्डितधीः पुमान्।
ऋषिं नारायणमृते योषिन्मय्येह मायया।।
Tatsṛṣṭa-sṛṣṭa-sṛṣṭeṣu ko’nvakhaṇḍita-dhīḥ pumān |
ṛṣiṃ nārāyaṇamṛte yoṣinmayyeha māyayā ||
(Bhagavatam 3.31.37)
Among the beings created by Marichi, who was created by Brahma, and those created by Kashyapa, is there anyone, besides Narayan residing in Badrikashram, who remains unwavering in intellect and unaffected by my illusory power in the form of a woman?
Thus, except for Narayan, no one in creation remains unwavering in intellect when confronted by Maya in the form of a woman. Maya in the form of a woman is meant to delude. Even in adverse Desh and Kal, only Narayan remains undefeated. Others, no matter how great, through meditation, Yog, or austerities, without attaining the Nirvikalp state, are defeated by Desh and Kal. Maharaj says, “This is the firm conviction I have in my heart.”
As said in the Sut Puran:
उढ्डाम्भावपिशुनामलवल्गुहास
व्रीडावलोकनिहतो मदनोऽपि यासाम्।
सम्मुह्य चापमजहात्प्रमदोत्तमास्ताः
यस्येन्द्रियं विमथितुं कुहकैर्न शेकुः।।
Uḍḍhāmbhāva-piśunām alavalguhāsa-
vrīḍāvaloka-nihatomadano’pi yāsām |
sammuhya cāpam ajahāt pramadottamāstāḥ
yasyendriyaṃ vimathituṃ kuhakairna śekuḥ ||
Even Madan (the god of love), bewildered by the charm, subtle intentions, modesty, and alluring smiles of women, abandoned his bow, which destroys all enemies, and accepted the arrows of lust. Thousands of such women, using various deceptions, could not shake the senses of Shri Krishna Narayan. Ignorant people consider Bhagwan to be like themselves, but even when residing in adverse Desh and Kal, Bhagwan remains unaffected. Even if one has attained the Nirvikalp state in the lotus-like feet of Paramatma, they too do not face defeat, while others do.
Then, Nityanand Swami asked Maharaj: “When souls, under the influence of Maya or adverse Desh and Kal, show a distinction between Narayan and other liberated souls (Muktas), but when they reside in Akshardham without the influence of Maya, and having attained the state of ‘mama sādharmyamāgatāḥ’ (Gita 14.2), how can we distinguish between the Muktas and Narayan?”
Maharaj replied: “There is a significant distinction between Narayan and the Muktas. First, there is a difference in their forms. Although both Bhagwan Narayan and the Muktas possess divine forms, the influence of their forms is distinct.”
In the eleventh Skandh of the Bhagavatam, in the chapter on the division of qualities (Guna Vibhag), it is stated: “केवलं सात्त्विकं ज्ञानं मन्निष्ठिं तु निर्गुणं स्मृतम्” — Knowledge of the pure soul form is Saatvik, meaning it enhances the quality of Sattva (purity), whereas knowledge and meditation related to Paramatma’s Murti are Nirgun, meaning they are free from the attributes of Maya. Not only that, but all qualities like Sattva and others are uprooted and destroyed by this knowledge. If both were the same, their effects should also be the same, but that is not the case. Any feeling—whether it be lust, anger, hatred, affection, or devotion—that is immersed in the Murti of Bhagwan has such a relationship that it completely severs the soul’s connection with Maya. However, no other connection, except with Narayan, can have such a profound impact. Moreover, there is a condition: only when there is a feeling of love towards Bhagwan does it result in something positive; otherwise, it leads to degradation. This is the distinction of Swaroop. Therefore, the results differ.
Thus, the distinction in Swaroop means that Bhagwan’s very essence is different. Because of this, there are significant differences in all aspects—character, qualities, powers, majesty, splendor, and beauty—between the Muktas and Paramatma Narayan. So, if the Shruti and Smriti describe a sameness, what meaning does that description hold? Is there truly any equality in this?
No, it is not so. Even the scriptures explain that there is a similarity in enjoyment: “सर्वान्कामान्सह ब्रह्मणा विपश्चिता” — Out of His compassion, Paramatma has granted the liberated souls all types of enjoyments, similar to Himself, with love and affection, except for the control of the world. Therefore, Maharaj says, “There is indeed a vast difference.” Is there no distinction between the moon and the stars? Even though they are of the same luminous nature, there is a significant difference. The moon dispels the darkness of the night, nourishes 18 types of medicinal herbs, which the stars cannot do. Is there no difference in power between a king and his servant? Certainly, there is. The servant can do everything with the king’s permission, but the extraordinary power belongs only to the king, or it derives from the king. Just as there is a vast difference in Swaroop, there is also a great difference in terms of the power to manage the universe. The authority over the creation of countless Brahmands rests solely with Paramatma Narayan. The ability to “Kartum-akartum-anyathakartum”—to do, undo, or do otherwise—rests with no one but Narayan, as Maharaj illustrates with the example of a king.
Therefore, there is a great difference between the Muktas and Paramatma. Those who claim that they are the same are to be considered great sinners. To believe so is a grave disrespect to the Swaroop (form) and authority of Paramatma, and that is why they are considered great sinners. Maharaj says that the intent behind such statements is wicked, as these individuals do not have respect for Bhagwan or for the honor of the Muktas. Their weak desire is to exploit the worldly benefits that come from the reverence that devotees and followers have for Bhagwan. That is why they are deemed great sinners. Maharaj further adds that one should not even stand in the shadow of such ill-intentioned individuals. Even seeing such people is considered a sin as great as that of a Mahapapi (great sinner).
The root of all sin lies in the pursuit of worldly pleasures or enjoyment. Such people, who hold these beliefs, even manipulate the divinity of Bhagwan to serve their material desires, which is why Maharaj calls them great sinners. They are like a rock, resistant to change. Wherever the scriptures describe the greatness of Muktas or devotees, it is always in relation to their connection with Narayan, or because they belong to Him. But even Akshar itself is not called Bhagwan without Paramatma, so what can be said of any ordinary soul? Thus, the same sentiment is expressed in the Ved Stuti: “O Bhagwan, if the infinite souls were all-pervading and like you, then there would be no distinction between ruler and ruled.” Therefore, those who believe that Bhagwan and the soul are one or equal are evil-minded. The Shruti verse “एकमेवाद्वितीयं ब्रह्म” (Chandogya Upanishad 6.2.1) also carries the same meaning: Only Narayan is like Narayan, and this is the established principle of all the scriptures.