64.1 In the Samvat year 1876, on Fãgan vad 9 [9th March, 1820], Swãmi Shree Sahajãnandji Mahãrãj was sitting on a decorated bedstead on the platform outside the east-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was wearing a white khes and had covered Himself with another black-bordered khes. He has also tied a white cloth with a border of silken thread around His head. Around His neck, He was wearing a new kanthi made from tulsi beads. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him.
64.2 Shreeji Mahãrãj then asked the munis, “The Shrutis mention that the ãtmã and Akshar are the sharir of Purushottam, who is Bhagvãn. That ãtmã and Akshar are not subject to change, and are beyond the influences of mãyã. Moreover, like Bhagvãn, the ãtmã and Akshar are greater than Mãyã. Then, how can that ãtmã and Akshar be described as the sharir of Bhagvãn? This is because the sharir of a jeev is totally different from the jeev itself and is subject to change, whereas the jeev inside the body, is not subject to change. Therefore, just as the body of the jeev and the jeev itself are totally different, similarly, there should be the same degree of difference between Purushottam, and the ãtmã and Akshar, which are the sharir of Purushottam. Please explain how they are different.”
64.3 All the munis answered according to their understanding, but no one was able to provide a precise answer.
64.4 Shreeji Mahãrãj then said, “Allow me to answer. The ãtmã and Akshar make up the sharir of Purushottam Bhagvãn, and they are pervaded, dependent, and powerless. In what way? Well, by means of His antaryãmi powers, Bhagvãn pervades the ãtmã and Akshar, whereas the ãtmã and Akshar are the ones who are pervaded. Bhagvãn is independent, whereas the ãtmã and Akshar are dependent upon Bhagvãn. Furthermore, Bhagvãn is all-powerful, whereas the ãtmã and Akshar are totally powerless before Him. In this way, Bhagvãn is the shariri of both the ãtmã and Akshar, and these two are the sharir of Bhagvãn.
64.5 “That shariri, Purushottam Bhagvãn, possesses an eternal divya murti. With His antaryãmi powers, Bhagvãn resides as the ãtmã of all the ãtmãs. These ãtmãs pervade their physical bodies, and are the drashtã of these bodies. Bhagvãn also resides in all the physical bodies, which are pervaded in relation to the ãtmãs. These physical bodies are the drashya of ãtmã. In this way, Purushottam Bhagvãn is the ãtmã of all. When referred to in the shãstras as the ãtmã of drashya, which has a svarup, Purushottam Bhagvãn is also described to have a svarup. When referred to in the shãstras as the ãtmã of the drashtã, He is described as nirãkãr. However, in reality Purushottam Bhagvãn is different from both the drashya, which has a svarup, and the ãtmã, which does not have a svarup. He eternally possesses a definite svarup, which is not an ordinary, worldly svarup. Moreover, despite possessing a definite svarup, He is the drashtã of both the drashtã and the drashya.
64.6 “Furthermore, Purushottam Bhagvãn is the inspirer of both the ãtmã and Akshar, is independent from them, and is their controller; He possesses all spiritual powers; He is greater than even Akshar, which is greater than everything. Out of compassion, that Purushottam Bhagvãn appears as a human being on this earth, for the kalyãn of jeevs. Understanding Him to eternally possess a divya svarup, a person who offers bhakti and upãsanã to Him acquires qualities similar to those of Bhagvãn, as well as countless other spiritual powers.
64.7 “After such a person’s ãtmã has attained the state of brahm, he constantly remains in the sevã of Purushottam Bhagvãn with love and great devotion. On the other hand, a person who performs dhyãn upon Bhagvãn and offers upãsanã while believing Him to be nirãkãr, is merged into brahm-sushupti. He never returns from this state, nor does he ever acquire any spiritual powers from Bhagvãn.”
64.8 Finally, Shreeji Mahãrãj added, “I have delivered this talk having experienced it directly myself. Therefore, there is not a trace of doubt about it. Moreover, these facts can be understood only from a person who firmly believes that Bhagvãn is forever divya and sãkãr. They can never be understood from others. Therefore, these facts should be thoroughly remembered by all.”
End of Vachanãmrut Gadhadã I || 64 || 64 ||