Asserted Topics:
Association with Brahm through contemplation.
Key Points:
- Maharaj explains how the creation sequence flows from Akshardham, Mahapurush–Mahamaya, Pradhan–Purush, Virat, and Brahm.
Explanation:
In this Vachanamrut, Maharaj had Pragji Dave narrate the Kapil Gita from the Shrimad Bhagwat. Once the narration ended, Maharaj spoke on the spiritual principles. Paramatma Shreeji Maharaj is eternally present in His divine abode, Akshardham, surrounded by countless liberated souls and served by muktas (liberated ones). In the Vachanamrut, He is referred to as Vasudev Bhagwan. He decided to initiate creation.
As described in the Upanishads, “Sa ekākī na ramate”—feeling sorrow upon seeing His ignorant sons, the souls entangled in Maya, the ocean of compassion, Karunanidhan Maharaj, felt a slight dissatisfaction within. Despite the presence of countless muktas, He felt something was missing, as if He was “Ekaki” (alone). At that point, the thought arose, “Sa eekṣhata, Sa saṅkalpitavān”—He resolved, “Eko’ham bahusyām prajāyeya”—I shall manifest in many forms. As the Antaryami (inner controller), I shall create and become many through creation. When Maharaj made this resolution, one of the muktas from the infinite Akshar caught this resolution.
Just as when a king is seated in court and makes a wish, thousands of servants rise to fulfill it, here, Maharaj, who is the object of worship, gave His command. Thus, one mukta stood up, ready to fulfill Maharaj’s resolution and serve by creating the universe. Maharaj then infused divine power, the energy for creation, into that mukta through His eternal Akshar. As mentioned, “Puruṣeṇātma-bhūtena vīryamādhatt vīryavān”—the Akshar-mukta, also referred to as Mahapurush, set the stage for creation with the power of His resolution. He infused His potency into Mahamaya by mere thought, leading to the creation of the universe. From this, Pradhan Purush twins were born, initiating the process of creation.
This is how Shreeji Maharaj, referred to as Vasudev in the Vachanamrut, first manifested Akshardham, Mahapurush, Mahamaya, Pradhan-Purush, and from them, the Vairatpurush (cosmic being) as their son. Maharaj is one, Akshardham is one, and Mahapurush and Mahamaya are one each, but there are countless Pradhan-Purush twins. From them arise countless Vairatpurush, which means countless universes will be created. The gross body of Vairat is this Brahmand (universe), and its soul is called Vairat.
The Brahmand is composed of twenty-four elements. Along with this, the elemental deities are also created. From Vairat, Brahma emerged (from his navel), Shankar–Rudra (according to the Bhagwat), followed by many Prajapatis and ultimately, Indra and other deities, including humans and the smallest creatures like blades of grass. As the creation continued, Bhagwan entered each creation. Hence, He is called Vishnu, derived from the root “Vish” (meaning to enter). This is why Maharaj, as the Antaryami in each, continues to uphold and manage the universe, granting fruits of actions.
In the entire creation, two things are noteworthy. First, from Akshar to the smallest soul, each has its own unique and independent identity, which results in diversity in creation. Even though individual personalities are distinct, their existence is ultimately dependent on Paramatma. If He did not exist, neither would they. This establishes the non-duality (advaita) of Paramatma. Additionally, “Ekam-eva-advitīyam Brahma”—this means that advitiya (non-dual) signifies that no one is equal to Him. Therefore, Paramatma is called advitiya, singular, and devoid of duality.
Maharaj stated in the Vachanamrut that the Mahapurush is a mukta. He does not participate in creation due to his shortcomings or desires, but rather out of devotion and a desire to fulfill the command of the Bhagwan. On the other hand, Maharaj explained that Vairajpurush is like the soul, subject to three bodies, three states of consciousness, and is bound by creation. However, since his father (Purush) is independent and powerful, he is saved from the cycle of worldly existence. In contrast, the soul enters the cycle of worldly existence. The power of creation in Virat is obtained through the worship of Aniruddha, Pradyumna, and Sankarshan. But if one abandons the Sagun (possessing attributes) worship of these deities and turns to the Nirgun (without attributes) worship of Vasudev, one attains liberation. The soul remains bound as long as it worships deities with attributes, but upon worshipping the incarnations of Nirgun Paramatma, it attains Mukti (liberation).
The soul’s association with the body and senses is so strong that it has become one with them. However, by detaching from them and contemplating on its Brahmrup (form of Brahm), the soul can associate with Brahm and become one with it, leading to liberation. However, people often forget this principle. Maharaj thus advised, “Contemplate on these teachings thoroughly—remember them and write them down.”
The idea that incarnations emerge from Vairajpurush, as mentioned in the Bhagwat, refers to the fact that Vasudev Bhagwan, the Nirgun Paramatma, incarnates through Vairajpurush. Therefore, the incarnations are truly of Vasudev Himself. Without His entry, Virat would not even have the capability to act on its own. Thus, without Vasudev‘s entry, how could incarnations occur? Therefore, the incarnations belong solely to Vasudev Bhagwan. The creation, though manifested through Mahapurush, ultimately happens through His entry.
As there is a difference between the soul and Vairat, there is also a significant difference between Paramatma and Mahapurush.Thus, Jiva, Ishwar, Maya, Brahm, and Paramatma are five eternal entities. Jiva, Ishwar, and Brahm-tattva are considered one. Hence, there are three eternal entities; however, as creation is eternal, there is one flow of Jiva, one of Ishwar starting from Brahma, and one flow of Muktas or Brahm. Thus, there are five types of individual existences, but they all ultimately depend on one Paramatma for their existence. Therefore, from the broadest perspective, only Paramatma has a universal existence. Though individual personalities are fivefold, the eternal principles are threefold, as stated in the Shikshapatri.