7.1 In the Samvat year 1876, on Mãgshar sud 9 [26th November, 1819], Shreeji Mahãrãj was sitting in Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of munis, as well as haribhaktas from various places, had gathered before Him.
7.2 Then, Shreeji Mahãrãj said, “No one is able to understand the philosophical principles found in the shãstras. In fact, all are confused by them. Therefore, please listen as I explain those principles precisely as they are.
7.3 “When the jeev behaves as if united with the three bodies of sthul, sukshma, and kãran, it is known as the anvay form of the jeev. When the jeev is distinct from these three bodies and described as eternal, it is known as the vyatirek form of the jeev.
7.4 “Ishvar, when together with its three bodies of virãt, sutrãtmã, and avyãkrut, is its anvay form. When ishvar is distinct from these three bodies and is described as eternal, it is known as the vyatirek form of ishvar.
7.5 “When Akshar-Brahm pervades Mãyã and the countless millions of brahmãnds that evolve from Mãyã, it is said to be in its anvay form. When Mãyã is distinct from everything and has the attributes of sachidãnand, it is known as the vyatirek form of the Mãyã.
7.6 “When Shree Krishna Bhagvãn is the antaryãmi and the controller of Akshar-Brahm, the ishvars, the jeevs, Mãyã and the brahmãnds that evolve from Mãyã, it is said to be the anvay form of Bhagvãn. When He is distinct from all and resides amidst the light of Brahm in Golok, it is said to be the vyatirek form of Bhagvãn.
7.7 “These five entities – Purushottam Bhagvãn, Akshar-Brahm, Mãyã, ishvar, and jeev – are eternal.”
End of Vachanãmrut Gadhadã I || 7 || 7 ||