Panchãlã 4 · Vachanamrut · Swaminarayan Scriptures

Perceiving Divinity In The Human Traits Of Bhagvãn

In the Samvat year 1877, on Fãgan vad 3 [21st March, 1821], Shreeji Mahãrãj was sitting on a decorated bedstead that had been placed on a platform in Jhinã-Bhãi’s darbãr in Panchãlã. He was wearing a white khes and had covered Himself with a white pachhedi. He had also tied a white feto around His head. In addition to this, He was turning a mãlã of tulsi beads in His hand. A sabhã of paramhans, as well as haribhaktas from various places, was gathered before Him.

Then, Shreeji Mahãrãj said to the paramhans, “Please begin a question-answer discussion amongst yourselves.”

Then, Muni Bãvã asked a question to Brahmãnand Swãmi, “Initially, a person may have the belief of Bhagvãn and may engage in bhajan and smaran; but later, on seeing the human-like actions of Bhagvãn, doubts arise in that belief. What is the cause of this?”

Brahmãnand Swãmi then began to answer that question but was unable to do so satisfactorily.

Then, having thought for some time, Shreeji Mahãrãj spoke, “I shall answer that question.” Continuing, He said, “The Veds, the Purãns, the Mahãbhãrat, the Smrutis, and the other shãstras state that the original svarup of Bhagvãn, which is eternal, without a beginning, and divya, resides in His Akshardhãm. They also mention what that Bhagvãn is like. His svarup is not like any svarup that can be seen by the eyes; His sound is not like any sound that can be heard by the ears; His touch is not like any touch that can be felt by the skin; His smell is not like any smell that can be smelt by the nose; and the tongue cannot describe that Bhagvãn. He cannot be imagined by the man; He cannot be thought of by the chitt; He cannot be understood by the buddhi; nor can the ahankãr fully claim, ‘I am Bhagvãn’s and Bhagvãn is mine’. In this way, Bhagvãn remains beyond the reach of the indriyas and the antah-karans.

“Moreover, the beauty of Bhagvãn is such that it cannot be compared to any other object in this brahmãnd – including everything from Brahmã to the smallest blade of grass; His sound is such that it cannot be compared to any other sounds in this brahmãnd; The smell of Bhagvãn is such that it cannot be compared to any other smell in this brahmãnd; The touch of Bhagvãn is such that it cannot be compared to any other touch in this brahmãnd; The tastes related to Bhagvãn are such that they cannot be compared to any other taste in the brahmãnd; and the dhãm of Bhagvãn is such that it cannot be compared to any other place in this brahmãnd. Specifically, out of all the various places in the seven dvips and the nine khands, the extremely beautiful places of Brahmã and others on Mount Meru, the various places on Mount Lokã-Lok, the loks of Indra, Varun, Kuber, Shiv, and Brahmã, and many other places, not one of them can compare to the dhãm of Bhagvãn. The bliss experienced by the bhaktas of Bhagvãn residing in that dhãm is such that it cannot be compared to any other type of bliss in this brahmãnd.

“The svarup of that Bhagvãn is such that it cannot be compared to the svarup of anyone in this brahmãnd. This is because all the svarups in this brahmãnd which evolved from Prakruti and Purush are mãyik, whereas Bhagvãn is divya. So, since the two are totally different, how can they possibly be compared? For example, we can compare a person to something by saying, ‘This man is like a buffalo, like a snake, like a sparrow, like a donkey, like a dog, like a crow, or like an elephant’. But in reality, such comparisons are not appropriate for humans. This is because all of those animals are in a completely different group compared to humans. Even between a human and a human, there is no exact similarity where a person can claim, ‘This person is exactly like that person’. If he were exactly like the other person, then how could the original person be recognised?

“Therefore, despite the fact that all humans belong to the same group, no two are exactly alike. Just look at Bhago and Mulo – the two are said to be identical; but, if a person stays with them for a few days, he can distinguish between them and say, ‘This is Bhago and this is Mulo’. But, if there were no difference, how could they be recognised? So, if there is no great similarity between that which is mãyik and that which is not mãyik, what can possibly be compared to Bhagvãn and the dhãm of Bhagvãn? After all, all shãstras claim, ‘Bhagvãn is beyond the reach of the indriyas and the antah-karans’.

“When that Bhagvãn does not wish to give His darshan to beings, He stays in this way in His own Akshardhãm with a divya svarup, and as a result He remains beyond reach. That Bhagvãn is the lord of all lords, He is surrounded by countless divya luxuries and countless divya pãrshads, and He is the lord of countless millions of brahmãnds.

“Take the example of a great world-emperor whose kingdom stretches from where the sun rises to where it sets. This emperor, by the strength of his own tap, has attained divine powers like those of the devs, and is ruling over the loks of Svarg, Mrutyu-Lok, and Pãtãl – just like Arjun, who remained on the throne of Indra in Svarg-Lok for many years with his own body, and Nahush Rãjã, who also became Indra. The emperor is so powerful, that it is not possible to count the villages in his kingdom, as they are innumerable. The chiefs of these villages also cannot be counted, as they are also innumerable. Furthermore, the countless chiefs of those villages come to his darbãr to make requests. The emperor’s money, property, pleasures, palaces, and wealth are also countless.

“Just like the emperor, Bhagvãn is the king of the kings of countless villages (brahmãnds). Moreover, the chiefs of those villages (brahmãnds) are Brahmã, Vishnu, and Shiv. Just as in one village one chief is senior and the whole population of that village bows before him and follows his ãgnã, and just as the chief in turn bows before the king, similarly, in each brahmãnd, Brahmã, Vishnu, and Shiv are senior, and the others in that brahmãnd, that are the devs, demons, humans, rushis, and prajãpatis of that brahmãnd, worship them and follow their ãgnã. But, Brahmã, Vishnu, and Shiv in turn worship Purushottam Bhagvãn and follow His ãgnã. Furthermore, all the Brahmãs, Vishnus, and Shivs of all the brahmãnds pray to Bhagvãn, ‘Mahãrãj! Please have compassion on us and visit our brahmãnd’ – just as the chief of a village requests the world-emperor, ‘Mahãrãj! I am poor. Please visit my house. I shall serve you to the best of my ability’. In the same way, Brahmã, Vishnu, and Shiv pray to Bhagvãn, ‘Mahãrãj! Please have mercy upon us and grace us with your darshan; visit our brahmãnd’. Only then does Bhagvãn assume a body in that brahmãnd.

“Moreover, He assumes a body based on the task to be performed there, and He also behaves accordingly. If He assumes the body of a dev, then He behaves exactly like a dev. If He assumes the body of an animal, then He behaves exactly like an animal. For example, when Bhagvãn assumed the svarup of Varãh, He found the earth by smelling it. When He became Hayagriv, He started to neigh like a horse. When He assumed the bodies of water creatures, such as Matsya and Kurma, He moved only in water, but not on land. When He became the svarup of Nrusinh, He behaved exactly like a lion, not like a human.

“When that Bhagvãn assumes the svarup of a human being, He behaves exactly like a human. During Satya-Yug, the lifespan of humans is one hundred thousand years, so Bhagvãn also lives for one hundred thousand years. Also, just as people in Satya-Yug can indulge in any object their mind desires, Bhagvãn also indulges in objects in the same way; He does not behave in any extraordinary way. In Tretã-Yug, the lifespan of humans is ten thousand years. So, when Bhagvãn is born in Tretã-Yug, He also lives for ten thousand years. In Dvãpar-Yug, the lifespan of humans is one thousand years, and humans possess the strength of ten thousand elephants. So, Bhagvãn also possesses the same strength and has the same lifespan. Finally, when Bhagvãn is born in Kali-Yug, He assumes the lifespan and strength of humans according to the humans of Kali-Yug.

“Just as a child is conceived, then develops in the womb, then is born, then undergoes the phases of childhood, youth, and old age, and eventually dies, Bhagvãn also undergoes the same process, exactly like a human. Also, just as humans possess svabhãvs – such as kãm, krodh, lobh, svãd, mãn, sneh, mad, matsar, irshyã, moh, ãshã, trushnã, hatred, attachment, infatuation, happiness, misery, fear, fearlessness, bravery, cowardice, hunger, thirst, sleep, prejudice, a feeling that this belongs to others, a feeling that this belongs to me, tyãg, vairãgya – in the same way, all of those svabhãvs are apparent in Bhagvãn when He assumes a human body. All the shãstras have also described that human svarup of Bhagvãn along with His original, divya svarup. A person, who has developed a firm nishchay of both of those svarups through intense shravan and manan, never has any doubts; whereas a person who lacks this type of understanding does have doubts about Bhagvãn.

“When that Bhagvãn – who possesses a divya svarup – assumes a human body, He behaves with svabhãvs similar to humans. However, an intelligent person realises, ‘He possesses kãm, but it is not like that of other humans. In fact, krodh, lobh, svãd, mãn, and other human svabhãvs are also present in Bhagvãn, but they are certainly not like those possessed by other humans’. An intelligent person also realises that there is something divya about that Bhagvãn, and with this understanding, he develops the belief of Him being Bhagvãn. For example, Shankar-Ãchãrya entered the body of a king in order to gain knowledge of certain affectionate details. Therefore, at that time, his bodily gestures and his emotions were all affectionate like those of the king. However, the queen was intelligent and realised, ‘My husband did not possess such powers; therefore, some other jeev has entered his body’. In the same way, divya qualities are apparent in Bhagvãn in human svarup. As a result, a person develops the nishchay in Him being Bhagvãn.

“Then you may say, ‘If someone develops the nishchay in Bhagvãn on noticing something divya, then if He were to display divya qualities, many people would develop the same belief’. However, the fact of the matter is as follows: All the shãstras refer to the sun by saying, ‘It is Bhagvãn’. Moreover, that sun is visible to everyone, and people do its darshan daily. Despite this, no person has ever been convinced of his or her own kalyãn as a result of its darshan, and they do not believe, ‘I have attained kalyãn’. On the other hand, after having the darshan of Rãm, Krishna, and the other avatãrs in human svarup, and of Nãrad, Shukji, and other sãdhus, people do attain the belief that my kalyãn is certainly guaranteed, and I am fulfilled. Even though there is no divine light in that Bhagvãn and those sãdhus, and a person can only have their darshan after lighting an oil lamp, he still becomes convinced of his own kalyãn.

“Consider another example: Fire is also a visible svarup of Bhagvãn, as Bhagvãn has said: aham vaishvãnaro bhootvã prãninãm deha-mãshritaha prãnãpãna-samãyuktaha pachãmyanam chaturvirdham Remaining in the bodies of all being as Vaishvanar (the fire of digestion), I digest the four types of food (chewable, drinkable, lickable, and suckable) with the help of prãn vãyu (inhaled air) and apãn vãyu (air that pushes food downwards).

“The darshan of that fire is available to all, but that does not grant people belief of their own kalyãn, whereas with the darshan of Bhagvãn and His sãdhu, they do gain belief of their own kalyãn. The reason for this is that there is a difference between humans, and the sun and fire; as a result, a person is not convinced of his kalyãn upon having the darshan of the sun or fire. Instead, if someone touches fire, he will be burnt. Furthermore, when Kuntãji called upon Surya using the mantra given by Durvãsã, Surya came to Kuntãji in a human svarup just like Kuntãji’s own svarup. As a result, she was able to enjoy his intimacy, and therefore conceived Karna. In actuality, Surya is extremely luminous; and if he had come with all of his light, Kuntãji would have been burnt to death, and she would not have been able to enjoy his intimacy. Also, when Surya used to come to Satrãjit Yãdav, he came as a human. However, when he came to Kuntãji and came to Satrãjit, did he leave his place in the sky? He remained in the sky; but assuming another svarup, that very same Surya came to Kuntãji and Satrãjit. Moreover, there was just as much luminosity in that svarup as there is in the sun, but he suppressed that luminosity and came as a human.

“In the same way, if Bhagvãn were to give darshan to beings with all of His divya qualities, then humans would not find it suitable, and they would wonder, ‘Is this a ghost, or what?’ Therefore, Bhagvãn suppresses His own divya powers and gives darshan exactly like a human. But, at the same time, He still remains present in His own dhãm. Only when Bhagvãn comes as a human are people able to do His darshan, touch Him, and offer the nine types of bhakti.

“If Bhagvãn does not become like a human and instead behaves with complete divya qualities, then people would not be able to develop love or feelings of friendship for Him. This is because a human develops love and friendship for another human, and animals develop mutual love and friendship for other animals; but humans and animals do not develop the same love and friendship for each other. Therefore, those belonging to the same group develop love towards each other, but not towards those belonging to a different group.

“Similarly, Bhagvãn suppresses His divya qualities and becomes exactly like a human so that His bhaktas can develop love for Him. He does not exhibit His divya qualities. Exhibiting His divya qualities would place Him in a different group, and as a result, bhaktas would not be able to develop love and friendship towards Him. It is for this reason that when Bhagvãn appears in human svarup, He remains extremely cautious to ensure that His divya qualities remain hidden. However, if He were to become a little impatient in some task, His divya qualities would become apparent. Occasionally, by His own wish, He may reveal His divya qualities to some bhakta. For example, as Shree Krishna Bhagvãn became impatient to kill Bhishma, He forgot his human-like nature and reverted to His divya powers. As a result, the earth was incapable of bearing the burden. When He revealed His divya qualities to Arjun, it was revealed as a result of His own wish. However, Arjun did not experience bliss due to that divya qualities, and he become very uneasy. Then, when Shree Krishna Bhagvãn gave darshan to Arjun in His human svarup, Arjun experienced bliss and said: drusht-vedam mãnusham rupam tava saumyam janãrdana idaneem-asmi samvruttaha sachetãha prakrutim gataha Vanquisher of the evil (Krishna)! Having seen your gentle human svarup, I am now calm and have been restored to my original nature.

“Therefore, a person only finds it suitable when Bhagvãn behaves like a human; otherwise he would not. Yet, when Bhagvãn behaves as a human, a person who does not have this understanding would find it difficult to accept His human-like nature. Moreover, if Bhagvãn were to behave with only divya qualities, a person would be unable to understand all that is beyond the reach of the mind and speech. For this reason, the shãstras have described Bhagvãn in both ways. A person who has fully realised Him in this way would not develop any doubts; but, doubts would certainly arise in a person who does not understand in this way.

“Someone may claim, ‘I have realised Bhagvãn, and I have nishchay in Bhagvãn’. But, if he has not understood this talk, then his nishchay is still imperfect. For example, a person may have learnt a shlok or a kirtan. If he were asked, ‘Have you learnt this shlok or kirtan?’ he would reply that he has, and he would also be able to recite it. But, if he were to forget that shlok or kirtan after a few days, then it can be said that when he originally learnt the shlok, he had not learnt it properly. This is because that shlok or kirtan was not fully imprinted in his jeev through intense practice, and through shravan and manan. However, if something is learnt in childhood thoroughly, then it can be recalled when required, even during youth or old age. In the same way, when that person attempted to develop the nishchay in Bhagvãn, some deficiencies remained. If no deficiencies had remained, and if he had done shravan, manan, and intense repetition in his jeev, then he would never have had any doubts at all.” || End of Vachanãmrut Panchãlã || 4 || 130 ||