Vachanamrut #GI 7.1 Anvay And Vyatirek

  • Vachanamrut Adhyayan By Hariswarup Swami- An English Translation (Click Here)

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.

The tatva gyan is the most confusing part of Indian philosophy as it has undergone so many changes over time as the Acharyas of different established a new perspective according to their understanding and the need of that time. Here Lord Swaminaryan explains the philosophies of Tatva Hyan in the most easily understandable form, provided one is aware of what each word means.

“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.

The first tatva(element) that God talks about is Jeev(the soul). A soul has three bodies. We can perceive through our cognitive senses only one body, that is the sthul body(physical body). But there are two more bodies that a soul possesses called the sukshma(subtle) and the Karan(causal) body. The soul attains these three bodies as a result of the causal body which is nothing but the dormant desires of the soul.When the soul identifies itself as these bodies, it is called the anvay(attached) form of the soul.

The soul is eternal and conscious, when through spiritual practice, the soul realizes its true identity as eternal and conscious, is called vyatirek(detached) form of the soul.

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.

Ishvar are higher souls which have transcended due to grace of God but, due to some indistinct desire for overlordship, God granted Him the duty of creating, sustenance and destruction of universe/universes according to its desires along with a lot of divine powers. The Ishvars have three bodies as Virat,sutratma and Avyakrut and when it acts together with it is called anvay form of Ishvar. Ishvar when distinct from these bodies is called vyatirek form of Ishvar

“When AksharBrahm pervades Mãyã and the countless millions of brahmãnds that evolve from Mãyã, it is said to be in its anvay form. When Akshar-Brahm is distinct from everything and has the attributes of sachidãnand, it is known as the vyatirek form of the Mãyã.

The akshar-Brahm is the infinite space where all the universes and the entities reside. It is the pervading entity in the Maya and that pervasion in Maya is called its anvay form and distinct from maya and its infinite business is called the vyatirek form of Akshar-Brahm. The Akshar Brahm is the abode of  Lord Swaminarayan.

“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.

Lord Swaminarayan accepted Lord Shree Krishna as his Ishtadev so that the tradition of worship is not broken.So He talks of Shree Krishna Bhagwan as  Purushottam Bhagvan. When God pervades in all the other entities it is called the anvay form of God. In the Vyatirek form, the word used is Golok, which refers to the spiritual abode of Lord Shree Krishna.Although. ‘Go’ means light and ‘lok’ means planet(a place for living). That indicates the abode is full of light.

“These five entities – Purushottam Bhagvãn, Akshar-Brahm, Mãyã, ishvar, and jeev – are eternal.”

These entities are eternal, therefore the soul is as old as God. Yet, God is infinitely above and higher to all the other entities, which is why God is supreme as compared to other entities and in spite of various claims of people and other sect which say that a soul can become God, does not hold true here.

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