Central Insights:
- Anvay and Vytirek are forms of Jiva and Ishwar
Key Points:
- Jeev, Ishwar, Maya, Brahm and Par Brahm are distinct.
- Jiva, Ishwar and Maya are three eternal entities.
Explanation
In this Vachanāmrut, Shreeji Maharaj said Many times, devotees come across highly spiritual matters in our scriptures and they either do not understand them properly or misinterpret them. When the soul behaves one with three types of bodies — Sthool (physical), Sukshma (subtle) and Kāran (causal) — it is said to have become Anvay (one with the body). But when the soul thinks of itself as a Sattamatra (a mere spiritual existence) that is different from the three types or bodies, it is said to be Vyatirek (distinct from the body). In the same way, when Ishwar identifies Himself with His three types of bodies — Virāt (visible universe), Sutrātmā (subtle universe), and Avyākrut (non-manifest universe) — he is said to be one with the universe. But when he thinks himself to be a mere spiritual existence, He is said to be distinct from his body.
Here the soul has with the three types of body so accordingly the term “Ekatmatma pane vartvu” – to behaves/to be one with three bodies. While “to be” is not when asking soul to identify/consider oneself different from three bodies. It is because Soul cannot make existence separate from the body. Therefore, separation is just emotionally possible and not physically. This is further illustrated in the 116th Shloka of the Shikshāpatri, where Maharaj mentions that one shall first consider oneself as distinctly different from the three bodies i.e. sthool, sukshma, kāran then shall identify oneself with Brahma and then with that sublime form shall always offer devotion to God. Here, instead of “being Brahmrup and performing devotion” Maharaj userd “consider/identify oneself as brahmup” – mentally possible not physically. So, one should perform devotion by considering oneself as brahmrup.
The soul is so trivial that it is extremely bound and attached towards Maya. Bhrahmādik Ishwar is not attached with their bodies as the soul, and has a Sthool (physical), Suksham (subtle) and Kāran (casual) form. Hence Maharaj did not mention that the three Ishwars behaved as if they were one with their three bodies; instead, Maharaj said Ishwar are recognized with the three bodies in its Anvay form.
When Shreeji Maharaj introduces the forms of Brahma and Par Brahma, when Aksharbrahm is identified with Maya (the omnipotent faculty of God) and thought to be pervading the infinite universes created by Maya, he is said to be one with the universe. But when he is thought to be a mere spiritual existence and is described as Sachchidānand (existence, consciousness, and bliss), he is said to be distinct from the universe. – which serves Maharaj (The Supreme God Swaminarayan) in its Vyatirek (distinct) form. The form in which Maharaj (The Supreme God) is the Antaryami (the omniscient), Karma-fal-pradātā (provider of the fruit of Karmas) as well as Niyanta (controller) of Aksharbhrahma, Ishwar, Jeev and Maya and its creation is said to be His Anvay form which is distinct from its Vyatirek form since this is the form where Maharaj is seated gloriously in the midst of radiating aura at His Akshardhām and bestowing happiness to Muktajan (liberated souls).
In this manner, Jiva, Ishwar, Maya, Brahma and Parbhrahm are the five eternal Tattvas (elements). Jiva (soul) is mainly endowed with knowledge and Vivek (sense of discrimination/wisdom) and Ishwar with power. Ignorance is the main characteristic of Maya. Brahma is known mainly for making prakesh (brillance). Parbrahma’s main characteristic is the controller of all. Their main characteristics make the distant from one another.
In Fact, Parbhrahm/Parmatma, Jiva, and Maya are three distinct elements. Ishwar and Brahma fall under the Jiva category. So, the Jiv, Ishwar and brahm are the same chaitanya (conscious) element but their flow in different streams. Maya and Parbhrahm are both distinct elements from each other. When Jiva becomes partially free from the clutches of Maya and attains power He moves from the category of Jiva into the category of Ishwar. If the Jiva becomes entirely free from the influence of Maya He enters into the Brahma category which is also known as the Muktas (liberated souls) category. Hence there are five distinct streams Jiva, Ishwar, Maya, Brahma and Parbhrahm which are eternal.
In the Shikshapatri, Maharaj has discussed the three eternal entities/elements, while in this Vachanāmrut , Maharaj extends this to a discussion on five eternal streams/categories not elements. There are only three elements.
Glossary
| Antaryami – Inner controller The omnipresent form of Bhagwan that resides within all living beings. |
| Anvay – Pervasiveness The state in which a soul, Ishwar, or Brahma identifies with and is bound to the physical, subtle, or causal bodies. |
| Avyakrut – Non-manifest Universe The state where creation remains dormant in Ishwar |
| Brahm – Supreme Reality, God The ultimate truth in Vedanta, often misinterpreted by dry Vedantists. |
| Ishwar – God A term for the divine, sometimes used interchangeably with Paramatma or Bhagwan. |
| Jeev – Soul The individual consciousness or self, which is distinct from the body and mind but bound by the influences of Maya. |
| Karan Sharir – Causal body The root of the mind’s ignorance and attachment, more dear to the jeev than the gross body. |
| Karma-fal-pradata – Dispenser of Karma God as the one who administers the results of all actions performed by souls. |
| Maya – Illusion The material energy that entangles the Jeev in worldly existence and distracts from Bhagwan. |
| Parbrahma – Supreme God The ultimate controller of Jeev, Ishwar, Maya, and Brahma— Bhagwan Swaminarayan. |
| Sthool Sharir – Physical Body The gross body through which Jeev experiences the material world. |
| Sukshma Sharir – Subtle body The inner faculties, such as the mind and intellect, which bind the soul to the material world. |
| Sutratma – Subtle Universe The underlying subtle energy connecting all creation. |
| Virat – Cosmic Form The physical universe seen as a form of Ishwar. |
| Vyatirek – Distinctness The state of realizing one’s true self as different from the physical,subtle, or causal body. |