Asserted Topics:
The importance of understanding the forms of Purush (the supreme person), Prakriti (nature), Kāl (time), the elements, and the divine abode of God.
Key Points:
- To attain liberation, one must understand the twenty-four elements within the body.
Explanation
In this Vachanamrut, Shriji Maharaj explains that when one understands the forms of Purush, Prakriti, Kāl, and the twenty-four elements such as Mahattattva, they can free themselves from the bondage caused by ignorance and the actions of these twenty-four elements. Muktanand Swami then asked, “Maharaj, how can one understand their forms?” Maharaj replied that by knowing their characteristics, one can understand their forms. Knowing the twenty-four elements within one’s body removes their bondage. These elements bind the soul. Therefore, while understanding the elements of the universe is beneficial, liberation can only be achieved by recognizing one’s own elements.
To understand the forms of these elements, Maharaj emphasizes the importance of knowing their characteristics. By understanding their characteristics, one can identify the elements. In this Vachanamrut, the functional characteristics of all the elements are described. Maharaj explains what these elements do within our body. The characteristics are described in terms of their functions rather than their inherent properties such as sattva, rajas, and tamas. Understanding how these elements impact our consciousness can help remove their bondage. Maharaj also highlights the importance of knowing the flaws of these elements to achieve liberation. The purpose of knowledge of elements or Sankhya knowledge is to realize the flaws within these elements. He said, विद्वान्विपश्चिद्दोषज्ञः “Vidvān vipashcit doṣajña” (only the wise recognize the flaws). This same point is mentioned by Maharaj in Vach.Vad.17. Therefore, recognizing flaws in the elements is essential for true understanding.
Every entity or person has both positive and negative knowledge. Negative knowledge often has a slight advantage over positive knowledge. For example, if someone asks in an assembly of a hundred people if Ramjibhai is present, the answer could be yes or no. If Ramjibhai is seen immediately, the answer is yes. However, to confirm his absence, one must conduct a thorough search of the entire assembly. Only after a comprehensive check can one confidently say Ramjibhai is not present. Similarly, understanding the elements and Purush requires deeper insight, making this knowledge more accurate and reliable.
Every individual arranges in advance to highlight their virtues and conceal their flaws so that if someone investigates, only their virtues are easily noticeable, while the flaws—negative points—remain hidden. They strategically hide these flaws so that they are not easily detected by others. Therefore, understanding such individuals becomes difficult. This is natural and not exempt for any of us. This scrutiny is unnecessary for God as there is no possibility of flaws there. For other entities, recognizing flaws is essential for a complete understanding. Although it might seem unnecessary, understanding flaws, even if minor, is important for a comprehensive knowledge.
The characteristics of the twenty-four elements described here mostly follow the Sankhya philosophy. In short, Sankhya knowledge is about recognizing the flaws in elements and understanding the inherent sufferings in the world. Leading figures in Sankhya, like Janak, illustrated to Shukadevji the metaphorical hanging boulder of time, symbolizing the pervasive sufferings within elements. In the Gita, God describes the world as ‘a place of suffering and impermanence’ “दुःखालयमशाश्वतम्” (duḥkhālayam aśāśvatam 8.15) and in the Yoga Sutras, it is stated that ‘to the wise, everything is indeed suffering due to the results of change, anxiety, and past impressions’ “परिणामतापसंस्कारैः सर्वं दुःखमेव विवेकिनः” (योगसूत्र साधनपाद २:१५) (pariṇāmatāpa saṃskāra duḥkhair guṇavṛtti virodhāc ca duḥkham eva sarvaṃ vivekinaḥ Sadhana Pada 2.15).
It is important to note that experiencing the world’s sufferings through karma is different from realizing the inherent sufferings within elements and the world. Enlightened individuals who have realized the world’s sufferings do not experience worldly afflictions and are liberated. In contrast, those who cling to the world, hoping for happiness, end up experiencing continuous suffering. Maharaj explains that any happiness derived from the world is due to some relationship with dharma and God (Vach.Pan. 1). However, within this dharma and devotion to God, one also realizes the sufferings, leading to detachment.
These elements are transcendent and can be understood through experience. Their knowledge is inferred from their functions, but not everyone can comprehend them. Hence, Maharaj provides a functional introduction to each element.
Purush: Introducing the concept of Purush (the supreme person), Maharaj states: “The Purush is the controller of Prakriti (nature), distinct from it, indivisible, eternal, infinite, true, self-illuminating, omniscient, with a divine form, and the cause of all activities and the knower of the field (kṣetrajña).” The Purush is not one of the twenty-four elements within Prakriti but is identified as a cause of creation. The Purush possesses the characteristics of being the controller of Prakriti, the cause of all activities, and the knower of the field. The rest of the characteristics pertain to its intrinsic nature.
Firstly, the Purush is the controller of Prakriti and is distinct from it. Control is possible only when one is completely detached.
How can one perfectly govern any entity or person? Only when there is complete detachment. When there is even a slight attachment, the balance of control is lost. In Prakriti, there are both qualities and defects. The Purush must govern both the qualities and defects of Prakriti. The governance of qualities and defects cannot be the same. If qualities are properly recognized and encouraged, a virtuous person will loyally accept the ruler’s governance. On the other hand, defects can be controlled and made loyal through punishment. If there is attachment to qualities or partiality towards a virtuous person, the controller cannot govern effectively. Similarly, excessive aversion to defects can also cause problems. Balanced governance is maintained through impartial encouragement and aversion. The Purush is the controller of the one who is creator of infinitely cunning people – Prakriti , the mother of all. Only with complete detachment can the Purush control Prakriti.
The next characteristic mentioned is that the Purush is distinct from Prakriti. The Purush is inherently and behaviorally distinct. While the Jivātmā (soul) is also distinct, it is unaware of its distinction and therefore cannot control the body and other aspects. The Purush constantly remembers its distinct nature amidst the virtues and weaknesses of Prakriti. Hence, it remains unbound and is a perfect controller. The Purush is the cause of all activities. During the time of dissolution, it bestows bodies to the souls and deities absorbed in the womb of Prakriti, facilitating their activities according to their karma. Prakriti is the material cause, while the Purush is the instrumental cause. The instrumental cause holds more significance. Forms arise according to the will of the Purush, not the will of Prakriti, as Prakriti does not possess the power of will. Moreover, the Purush is the knower of the field. The Purush has complete realization of all the powers, qualities, and defects present in any region of Prakriti, more than Prakriti itself. This is why it can control it. The other qualities confirm its distinctness from Prakriti. The Purush is indivisible—like Maya, it cannot be divided. It is eternal—without beginning or end. It is infinite—without end. It is true—remaining unaffected through all times. It is self-illuminating—self-effulgent. While the soul is also self-effulgent, it has forgotten its nature and requires guidance for enlightenment. The Purush is omniscient and has a divine form—an immaculate body. In these aspects, the Purush is distinct from Prakriti. With these extraordinary qualities, the Purush controls the infinitely creating Prakriti, not with punishment but merely by its will and gaze.
Prakriti: Prakriti (nature) is characterized by three gunas (qualities): sattva (goodness), rajas (passion), and tamas (ignorance). If these three gunas are removed, nothing remains of Prakriti. Its existence ceases, just as if the consciousness (chaitanya) is removed from the Jivātmā (soul), nothing remains of it. Thus, the extraordinary characteristic or inherent nature of Prakriti is its three gunas: sattva, rajas, and tamas. Additionally, it is both conscious and inert. Maharaj considers it as a cause in the form of consciousness (chit). It has been accepted as an independent entity and is considered inert in its function—creation. Thus, it is both inert and conscious. Prakriti is eternal (nitya), just like the soul, deities, and God. It is without beginning or end, and as an elemental form, it is eternal. Only the functional aspect of creation undergoes destruction and change, while the essential element remains indestructible, thus it is eternal. Furthermore, it is described as undifferentiated (nirvishesha), meaning in its causal state, the distinctions like earth and other elements are not visible, making it undifferentiated. It encompasses the entire field of elements and souls, similar to a field where seeds of various crops are sown. It is the field for the creation of bodies of souls and elements like Mahattattva, and also the field for their preservation and dissolution. Additionally, one should understand that it is the power of God. God creates the entire universe through it, making it the divine power of the supreme being.
Kāl: Now, explaining the nature of Kāl (time), Maharaj states that the disturbance of Maya (illusion) characterized by the equilibrium point of three attributes of Maya and undifferentiation is called Kāl. Shriji Maharaj considers Kāl as having a form. The Puranas also describe Kāl as having a form, though it is a transcendent element. Hence, the experience of Kāl as an element is inferred through its effects. Kāl is especially grasped by the intellect, yet many philosophies consider Kāl as perceptible. For example, the sky is not directly visible, but what is seen is the manifestation of the four elements through it. When air is completely removed from a transparent glass, what remains is the sky, which can be considered as its perception. Similarly, certain methods describe the experience of Kāl. For any action or activity to occur, two fundamental things are required: space (desh) and time (kāl). Without these two, no action can take place. However, many mental activities do not require space or, if space is required, it is not visibly apparent. Focusing on such activities and excluding the role of space, what remains is time. No activity can occur without time. Thus, time can be inferred through the activities and actions that take place within it. From the perspective of Sankhya philosophy, both Kāl and Prakriti are inert elements, but Prakriti is subject to change, whereas Kāl is unchanging. However, Kāl aids in causing transformations in Prakriti. The nature of Prakriti indicates its existence with the presence of space, while Kāl does not require it. Specifically, the power of Kāl is to reverse or transform all activities of Prakriti. The scriptures state that understanding this power leads to detachment.
Mahattattva: Now, the characteristics of Mahattattva (the great principle) are described. Mahattattva and chitta (mind-stuff) should be understood as inseparable. Just as all the elements of Prakriti are contained within Mahattattva, the entire world is contained within the chitta (in the form of impressions). Therefore, it is said that the entire universe exists subtly within Mahattattva. It is said to be devoid of modifications, which means that the doorway to modifications like lust and anger is not chitta. These modifications occur in the intellect (buddhi), mind (manas), and ego (ahankara), but not in the chitta. Therefore, these modifications belong to the mind and other faculties. The chitta certainly contemplates the modifications created by other elements, but it does not itself create them. These modifications are clearly observed in the chitta. Hence, it is said to be luminous, pure, peaceful—having the nature of tranquility, and free from the qualities of rajas (passion) and tamas (ignorance).
Ahankara: Ahankara (ego) is of three types: sattvic (calm), rajasic (agitated), and tamasic (ignorant). Specifically, all the elements that follow are considered to originate from ahankara. In the world, ahankara is considered the primary causal (instrumental) factor in any new creation. Here, it acts as both the instrumental and material cause. Sattvic ahankara is characterized by calmness, rajasic ahankara by agitation and distraction, and tamasic ahankara by ignorance and delusion.
Manas: Now, the characteristics of the mind (manas) are described. The nature of the mind is atomic. Maharaj explains that the mind is the field for the generation of all worldly desires, including those related to women and other objects. Just as any data entered into a computer is displayed on the screen but not visible when stored on the disk, similarly, various desires and cravings for worldly objects are projected on the screen of the mind. The mind then engages all the elements in action. The mind is characterized by sankalpa-vikalpa (thoughts and doubts). Truly, the mind’s nature is atomic, and generating thoughts and doubts is its function, its activity; alongside its function, it is its inherent nature. The mind cannot remain even for a moment without generating thoughts and doubts. Hence, it has become characterized by sankalpa-vikalpa. Without it, its existence is not possible. Vikalpa refers to mere thoughts of objects, and sankalpa refers to the mind’s activity in relation to both the body and the soul. Additionally, the mind is the controller of all the senses. If the mind does not support the senses in grasping objects, the senses cannot perceive them, and hence it is called the controller. In the Gita, the mind is also described with characteristics such as difficult to restrain, unsteady, powerful, and strong. Due to its fickle nature, it is extremely difficult to control. It is also described as ‘pramathi’ (restless), meaning it disrupts the peace of practitioners with its restless nature. It is powerful, having defeated great sages, practitioners, and even deities, and it is so strong that it does not easily yield. However, it can be subdued through devotion.
Buddhi: Now, the characteristics of buddhi (intellect) are described. The function of buddhi is to acquire knowledge of objects. In other words, buddhi allows one to gain knowledge about things. With proper effort, it can lead to specific knowledge through the senses. For example, the eyes provide the general knowledge that “this is a form.” Further discernment, such as “this is a good form or not,” is specific knowledge acquired through buddhi. Concerning buddhi, there is doubt (sankalpa-vikalpa): “Is this a stump or not?” Doubt is the state where both possibilities are considered. When a decision is made to accept one possibility over the other, it is called certainty. For instance, the doubt may be “Is this person God or not?” When the firm belief is established that “this person is indeed God,” it is called certainty. Additionally, buddhi is associated with sleep and memory, which are its functions. The scriptures further describe the qualities of buddhi:
शुश्रुषा श्रवणं चैव ग्रहणं धारणं तथा।
उहापोहोर्थविज्ञानं तत्त्वज्ञानं च धीर् गुणाः।।
śuśruṣā śravaṇaṃ caiva grahaṇaṃ dhāraṇaṃ tathā |
uhāpohorthavijñānaṃ tattvajñānaṃ ca dhīr guṇāḥ ||
Śuśruṣā means the desire to listen, Śravaṇam means listening and discerning between appropriate and inappropriate, Grahaṇam means grasping the correct meaning of the scriptures, Dhāraṇam means retention, not forgetting the grasped meaning, Uha means consideration of the opposing view, Apoha means attention to one’s own principles, Arthavijñānam means knowledge of the methods to acquire wealth and resources, Tattvajñānam means knowledge for self-realization.
These are the functions of buddhi as described in the scriptures.
The ten senses operate exclusively within their respective domains.
Now, the characteristics of the five subtle elements (tanmātras) that are the causes of the five gross elements (pañca mahābhūtas) are described. These subtle elements are only the essence of the gross elements and do not constitute their physical parts.
The characteristic of shabda tanmātra (sound) is that it is the basis of meaning. Here, artha means object. To indicate any object created from prakriti or any object in the universe, some word must be used. Hence, there is a perceptible relationship between objects and words. All observable interactions are based on words, meaning they are carried out through words. The nature and form of the speaker are indicated by words. For instance, if someone shouts “Elephant! Elephant!” from behind a wall, it indicates both the presence of someone who knows the elephant and the elephant itself (the observed). Thus, both are indicated by words (Maharaj provides a specific explanation of the term ‘nature and form,’ which may not be fully clear here). Additionally, space is associated with residing, and the subtle quality of space is its unique characteristic and is perceived by the auditory sense.
Next, the characteristic of sparsha tanmātra (touch) is described. Sparsha is the subtle element of air, meaning it is the unique quality of air. For example, softness (the touch of a feather), hardness (the touch of a stone), coldness (the touch of ice), and heat (the touch of fire) are various types of touches. These are perceived only through the skin.
Additionally, space (ākāśa) is associated with providing room, and the characteristic of space is its extraordinary quality and is perceived by the auditory sense. Next, the characteristic of touch (sparśa) is described. Touch is the subtle element (tanmātra) of air, meaning it is the unique quality of air. For example, softness (the touch of a feather), hardness (the touch of a stone), coldness (the touch of ice), and heat (the touch of fire) are various types of touches. These are perceived only through the skin.
Next, the characteristic of form (rūpa) is described. It refers to the manifestation of the shape of an object. The substance of an object forms a shape, and rūpa is the external appearance of that shape. For example, a pot is entirely made of clay. Its shape resembles a narrow neck, a broad belly, and a narrow mouth, and it has colors such as red or black. Without rūpa, the shape cannot be indicated. The eyes first perceive rūpa, and then the shape is grasped. For a blind person, the shape is perceived first, and rūpa is not perceived at all. Therefore, rūpa indicates the shape and is secondary, meaning it depends on the shape and hence is secondary. The shape itself depends on the substance, meaning the shape is also secondary to the substance. The dimension of an object, which refers to its spatial extent, depends on its shape. Therefore, the dimension of an object is determined by its shape. The unique quality of the tej (light) element is rūpa, and it is perceived by the eyes. light (Tej) is a focal point of Roop since that is what is absorbed by the eye before identifying an object
Now, the characteristics of the five gross elements (pañca mahābhūtas) are described. First, the characteristic of Earth (pṛthvī) is described, which is to support all living beings, meaning it is the basis for all living creatures. Additionally, it provides a place, meaning it forms one of the fourteen worlds mentioned in the scriptures. Earth provides the form to the bodies of all living creatures. It also separates the four other elements like space, meaning it has the unique quality of demarcation. This is the characteristic of earth.
Water: Next, the characteristic of water is described. Water compacts substances like earth. The solid forms that are created owe their formation to water. Additionally, water softens substances, meaning the greater the water content in a substance, the softer it becomes. For example, flowers and wood become hard when their water content dries up. The ability to moisten is well known, as is the property of water to quench thirst, providing satisfaction. Water sustains all living beings because life is sustained by water; without water, life cannot survive. Therefore, water is essential for life. Water also has the quality of mitigating heat from sources like the sun. Another characteristic is its abundance—if water is drawn from a well, new water replenishes it, demonstrating its plenitude. These are the functional characteristics of water.
Fire: Next, the characteristic of fire is described. Fire illuminates, meaning it removes darkness. As digestive fire, it helps in the digestion of food. Fire absorbs moisture, facilitating the drying process. As the sacrificial fire, it consumes wood and offerings, carrying them to the Supreme Being, as described in the scriptures. Fire removes cold and also has the characteristic of absorption—drying up blood, flesh, and other body fluids, leading to emaciation, or, as the sun, evaporating water. The production of hunger and thirst is also due to the digestive fire in the body. These are the functions of fire.
Air: Next, the characteristic of air is described. Air causes the trees to sway and grass to bend, which is observable to everyone. Air carries the five sensory objects—smell, touch, and sound—to their respective senses. The life force (prāṇa) is described as being air because life (prāṇa) is air in form. When the life force leaves, all sensory functions cease. Therefore, air is considered the life force of all the senses. These are the functional characteristics of air.
Space: Next, the characteristic of space is described. Space provides room for all living beings—it gives them space to exist. Space enables both external and internal activities of all beings. It provides the location for the life force, senses, and other functions to reside. Without space, they cannot exist. Therefore, space is considered the provider of location. These are the functional characteristics of space.
In this way, knowing the characteristics of the twenty-four elements, Prakriti, Purush, and Kāl, one becomes free from ignorance. Understanding what these elements do within the body and the roles they play leads to the realization that the self is distinct from these elements. With this understanding, one can control these elements and worship the Supreme Being, ultimately freeing oneself from their bondage.
The sequence of the creation of these elements is illustrated in a chart.
Understanding the process of dissolution (pralaya)—knowing the lifespan limits—helps remove attachment to worldly objects. Recognizing the glory and reality of God’s abode instills a desire to attain it, fostering detachment from this world and prompting one to strive towards reaching God.
-Swaminarayan Chintan