7.1 In the Samvat year 1882, on Mãgshar vad 14 [7th January 1826], Shreeji Mahãrãj was sitting on a platform in front of the mandir of Shree Lakshmi-Nãrãyan in Vadtãl. He was dressed entirely in white clothes. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him.
7.2 In the sabhã, the bhaktas were talking about Bhagvãn amongst themselves, when the topic arose that there are two types of people: religious and demonic. Of these, religious people always become bhaktas of Bhagvãn, whereas the demonic will always remain opposed to Bhagvãn.
7.3 Then, Chiman-Rãvji asked a question: “Mahãrãj is there any possibility of a demonic person becoming religious?”
7.4 Shreeji Mahãrãj replied, “A demonic person most certainly does not become religious. This is because he has a demonic nature from birth. If such a person somehow enters satsang, he still does not lose his demonic nature. Then, when he leaves his physical body after staying in satsang, he is absorbed into brahm and then emerges out again. Only after he does so countless times is his demonic nature destroyed; otherwise, it is not destroyed.”
7.5 Then, Shobhã-Rãm Shãstri asked, “Mahãrãj, what is Bhagvãn’s anvay nature, and what is His vyatirek nature?”
7.6 Shreeji Mahãrãj explained, “The principle of anvay-vyatirek is not that Bhagvãn has become half anvay within Mãyã and half vyatirek svarup His dhãm. Instead, Bhagvãn’s svarup is such that He is anvay within Mãyã, and at the same time, He is vyatirek. Bhagvãn is not afraid, ‘What if I enter Mãyã and then become impure?’ Instead, when Bhagvãn associates with Mãyã, even Mãyã becomes like Akshardhãm; and if He associates with the twenty-four tattvas, then they also become brahm-rup. Therefore, the Shreemad Bhãgvat states:
dhãmnã svena sadã nirasta-kuhakam satyam param dheemahi
We perform dhyãn upon Bhagvãn, who destroyed the deception via His own svarup, in the form of the products of Mãyã. This is the supremely satya svarup of Bhagvãn.
“In this way, there are countless such statements which describe Bhagvãn’s svarup.
7.7 “For example, there is ãkãsh in the seed of a tree; and when a tree grows from that seed, ãkãsh will still remain within all of its branches, leaves, flowers, and fruits in its anvay form. However, when the tree is cut, ãkãsh is not cut along with it; and when the tree is burnt, ãkãsh is not burnt. In the same way, Bhagvãn is anvay within Mãyã and the entities that have evolved from it; but, He is also vyatirek from it just like ãkãsh. This is the anvay-vyatirek nature of Bhagvãn’s svarup.”
End of Vachanãmrut Vadtãl || 7 || 207 ||