31.1 In the Samvat year 1880, on Shrãvan sud 4 [10th August 1823], Shreeji Mahãrãj was sitting on a mattress with a large, cylindrical pillow that had been placed on a square platform at His residence in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. He had also tied a black-bordered cloth around His head. A sabhã of paramhans, as well as haribhaktas from various places had gathered before Him. At that time, the Kapil Geetã (a section of the Shreemad Bhãgvat) was being read by the Prãgji Davé.
31.2 Following the reading, Shreeji Mahãrãj said to the paramhans, “Vãsudev Bhagvãn – who is Purushottam, the cause of all causes, and who is greater than Akshar – implants masculine power in Mahã-Mãyã through Mahã-Purush. That Purush is like Akshar, he is a mukta, and he is also known as Brahm. When that Purush implants his masculine power in Mãyã, Virãt-Purush is said to be the son of its respective Purush. Just as a brãhman, a kshatriya, a vaishya, or another man of this world produces a son with his wife, similarly, Virãt-Purush is also produced.
31.3 “That Virãt-Purush is just like this jeev, and his actions are also similar to the jeev. The lifespan of that Virãt-Purush is two parãrdhs. The creation, sustenance, and destruction of this universe are his three states, just as jãgrat, svapna, and sushupti are the three states of the jeev. Virãt, sutrãtmã, and avyãkrut are the three bodies of that Virãt-Purush. These bodies, which are encircled by the eight barriers (jad prakruti), have been produced from the twenty-four tattvas.
31.4 “The indriyas, antah-karans, and their presiding devs entered that Virãt and attempted to awaken him. Despite Virat’s jeev being inside his body, Virãt still did not awaken. Only when Vãsudev Bhagvãn – the kshetragna – entered within him in the svarup of Purush did the body of Virãt awaken. Only then did Virãt-Purush become capable of performing all his activities.
31.5 “To inspire the jeev, that same Bhagvãn – while remaining beyond Mãyã in the form of sushupti – resides in the jeev as its witness. However, the jeev has been associated with the body, the indriyas, and the vishays. As a result of this improper association, the jeev has become one with the body, and the indriyas. After abandoning their association, the jeev realises, ‘My self is brahm, which is transcendental and free from mãyã.’ If a person associates with brahm through continuous thinking in this way, the jeev acquires the qualities of that brahm. However, it is a great fault of the jeev that even after hearing this fact, it cannot maintain constant remembrance that it is brahm.
31.6 “In this way, the inspirer of both the ishvar (Virãt-Purush) and of this jeev is Purushottam – also known as Vãsudev – in the svarup of Purush. Like the jeev, that Virãt-Purush is also bound by mãyã; and remains bound until he completes his lifespan of two parãrdhs. When he dies, he gets direct contact with that Purush. This is because his father (Purush) is powerful and cares for him appropriately. So, because Virãt-Purush is attached to Mãyã, he is again produced from Mãyã at the end of destruction.
31.7 “Moreover, just as the jeev is bound and powerless, in the same way its father is also bound and powerless. Then, how can the father help the son? Therefore, the jeev remains continuously attached to mãyã in the form of sushupti. However, that attachment is never broken. It is only broken when a person constantly associates with his inspirer (brahm), through thinking – as previously described.
31.8 “Also, Virãt-Purush worships Sankarshan, Aniruddha, and Pradyumna. Specifically, during the state of destruction, he worships Sankarshan; during the state of sustenance, he worships Pradyumna; and during the state of creation, he worships Aniruddha. In fact, Sankarshan, Aniruddha, and Pradyumna are the sagun svarups of Vãsudev Bhagvãn, and it is the strength of the upãsanã of Virãt-Purush that he becomes capable of performing the activities of creation, sustenance, and destruction. Moreover, as long as he worships these three, his association with Mãyã – in the form of creation, sustenance, and destruction – is not broken. It is when he worships Vãsudev Bhagvãn, who is nirgun, that Virãt-Purush abandons Mãyã and becomes brahm-rup. Similarly, when the jeev worships Bhagvãn in the svarup of Brahma and other devs, it attains rewards in the form of dharma, arth, and kãm. However, when it worships the avatãrs of Bhagvãn, it becomes brahm-rup and attains kalyãn. The same applies for Virãt-Purush.
31.9 “Now, it is said in the shãstras that the avatãrs are formed from that Virãt-Purush. This should be understood as follows: When Vãsudev-Nãrãyan – through the svarup of Purush – comes and resides in Virãt-Purush, He is said to be an avatãr. Therefore, all those avatãrs are Vãsudev Bhagvãn’s only. When the Vãsudev Bhagvãn withdraws Himself and separates from Virãt-Purush, then it is not possible for an avatãr to be formed through Virãt-Purush alone. Therefore, the descriptions of avatãrs manifesting through him are only because of the presence of Vãsudev in him. In fact, when Vãsudev – the kshetragna – had not yet entered him, that Virãt-Purush was not even capable of performing any of his own activities.
31.10 “When Purush impregnates Mãyã, a son in the form of Virãt-Purush is produced via Pradhãn-Purush. From that same Mãyã, many brahmãnds – in the form of many Virãt-Purush – are produced via countless Pradhãn-Purush pairs. Furthermore, that Purush has no desires, he is a mukta, he is brahm-rup, and he is the cause of Mãyã. Although he stays within Mãyã, he still remains unaffected by Mãyã. Also, he has no desire to enjoy Mãyã since he is happy due to the bliss of brahm; therefore, he is fulfilled.
31.11 “The ishvar known as Virãt-Purush indulges in the pleasures of mãyã and then, at the time of destruction, abandons Mãyã. On the other hand, the jeev indulges in the pleasures of mãyã and then merges into Mãyã, remaining miserable.”
31.12 Shuk Muni then asked, “Purushottam Vãsudev, in the svarup of Purush, is the cause of the creation, sustenance, and destruction of countless brahmãnds. Consequently, the shãstras generally describe Purushottam as Purush. But, what is the extent of the distinction between Purush and Vãsudev?”
31.13 Shreeji Mahãrãj then explained, “Just as there is a difference between the jeev and Virãt-Purush, who is an ishvar; and just as there is also a difference between ishvar and Purush, similarly, there is an immense difference between Purush and Vãsudev Bhagvãn. Purushottam Vãsudev Bhagvãn is the master of all, whereas there are many such brahm-rup Purush who worship the holy feet of Vãsudev and who offer to praise to Him. In this way, Purushottam, Purush, ishvar, jeev, and Mãyã are the five eternal entities.
31.14 “I have explained this fact in this way many times, but it is not firmly fixed in a person’s heart due to a lack of deep thinking. As a result, after listening to the words of the shãstras, no stability remains in a person’s understanding. However, if it has been absolutely fixed, then his understanding would never falter on listening to such words. Therefore, this fact should be thoroughly thought of and written down.”
31.15 In this way, the talk delivered by Shreeji Mahãrãj has been written.
End of Vachanãmrut Gadhadã II || 31 || 165 ||