Does God assume the form of all souls ?
Chapter-41
On the fifth day of the first fortnight of the month of Magh in Samvat 1876, Shriji Maharaj was seated in the evening on a wooden cot under the margosa tree near the temple of Shri Vasudev Narayan in the Durbar of Shri Dada Khachar at Gadhada. He was clad in white clothes. He was garlanded with garlands of yellow flowers and had curls of flowers around his ears. Nosegays of yellow flowers were suspended from his white turban. Saints and the followers frpm the various places were gathered before him.
Then Shriji Maharaj asked them to ask questions, whereupon Nrisinhanand Swami asked, 'Oh Maharaj! the Shruti is interpreted by Manu as 'God was alone at the time of final rest. He then desired to be many and assumed the forms of Jivas and Ishwars. However this interpretation is
accepted only by those who are deficient in spiritual wisdom. We do not hold this interpretation as correct since we look upon God as whole and absolute. He cannot therefore, be regarded as having assumed plurality in the form of Jivas and lshwars. We therefore, desire to understand from you the correct interpretation of this Shruti.'
Replying to this Shriji Maharaj said, 'Those who have interpreted this Shruti in the manner described by you have not fully grasped its subtle meaning. It has been correctly interpreted in the Vedastuti-which says Which means Bhagvan Purusottam who has created the various Jivas resides as Antaryami in these Jivas and enlightens them according to their state
of spiritual wisdom. To explain this phenomenon more elaborately, God who transcends Aksher;
at the time of the cosmic evolution looks at Aksher. Therefore, inspires Purush-who was resting in a dormant state-into activity. Akshar Purusottam through Aksher enters Purush by means of his Aritaryami shakti and inspires Prakriti to a process of procreation. The union of Purush with Prakriti brings forth Pradhan Purush. The presence of Purushottam by his Antaryami Shakti began
to be felt in the different entities created in the process of procreation, of course in the graded from according to the power to sustain and exhibit his Shakti. From Pradhan Purush,
evolved Mahattattva and from that the ego in three forms. From the ego evolved the Panchbhootas, the Panchvishayas, Indriyas, the Antahkaran and the presiding deities. Virat then evolved out of the above. From the navel of Virat emerged Brahma and Brahma created Marich, Prajapati etcetera. From them evolved Kashyapa Prajapati and from them again deities like Indra, the demons and apparent universe.
Purushottam Bhagwan, however, resides by his Antaryami Shakti in all the entities produced out of this creation but his total manifestation is felt in Akshar only and then in a descending order in Purush and Prakriti, in Pradhan Purush, in Mahattattva in the twenty four Tattvas in Virat Purush in Brahma, in Marich, in Kashyap, in deities like Indra, in human beings, in animals, in birds etc. This graded manifestation of his Antaryami Shakti reveals the nature of the extent of purity and sustaining power of the various entities. Just as in a big log of wood, the fire is latent according to its size, similarly Purushottam Bhagyan manifests through those entities through whom he desires to work and exhibits through them so much of his power. He thus manifests his
Antaryami Shakti through Aksher, Purush etcetera but his powers are felt at the extent of the purity and sustaining capacity of the particular entity through whom he desires to manifest but in no way does the Shruti imply that he becomes many Jivas and-Ishwars.
Thus Ends Vachanamrit : Gadhada First - 41.
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