About Divine Revelations

The Supreme Lord here reveals the importance of His Divine Revelations expressed as Śrī Guru and details how they reveal the nature of the Absolute Truth.

(Below is the revelation as extracted from Māḻikā (Mystic Oracular Books), given by Śrī Guru Lord Jagannātha in Oḍiā; translated and summarised into English for the benefit of Mankind)

(Read the second part of this extract)

Summary:

None other than the Supreme Lord Puruṣottama as Śrī Guru has the ability to express Divine Revelations.

These Divine Revelations always need a Medium ~ a Yantra (Mystic Instrument) through which they can be expressed in perceivable format. The Universe which is part of the Cosmic Body of the Supreme Lord is one such Yantra (Mystic Instrument). And so is the Body, which is the miniature form of the Universe. Brahma Akṣara (Divine Letters) can manifest in either of these. Apart from the Universe and the Body, the Śūnya Pustakas (Void Books) are an extrmely rare class of Yantra (Divine Instrument) having blank pages on which Brahma Akṣara (Divine Letters) manifest and are expressed as Divine Revelations.

When one reaches the stage of Sadguru, they become the form of Śiva in their Gross Body itself, and all they say are but equivalent to Divine Revelations. Mahapurusas (Prophets) on the other hand have the ability to express Divine Revelations, which they receive from Śrī Guru ~ their Subtle Body which is the Indwelling Spirit, also known by as the Holy Spirit. Apart from Sadgurus and Mahapurusas, even the common man receives such Divine Revelations from the Supreme Lord through the medium of Svapna (Dream) or Dhyāna (Meditation), but due to Avidyā (Ignorance) and lack of Sādhanā (Spiritual Practice), often do not have the ability to consciously comprehend them.

(1) Like letters conjoin to form words, and words conjoin to form sentences, the Brahma Vāṇī (Divine Revelations) are created from arrangement of Brahma Akṣara (Divine Letters).

(2) These Brahma Akṣara (Divine Letters) come from the Supreme Lord, the Parambrahma Paramātma Puruṣottama stationed in the Suśūnya Maṇḍaḻa (Greatest Void) and enter the Brahma Maṇḍaḻa.

In-case of the Amṛta Maṇḍaḻa (Eternal World), the Brahma Maṇḍaḻa represents the Maha Śūnya Mandala (Great Void) which is the abode of Mahā Viṣṇu or Kāraṇārnavaśāyī Viṣṇu – the Anādi Puruṣa, who receives the instructions of the Supreme Lord about the working of the Multiple Universes.

In-case of the Universe, which is the Anitya Maṇḍaḻa (Perishable World), the Brahma Maṇḍaḻa represents the Śūnya (Void) which is the abode of Garbhodakaśāyī Viṣṇu – the Ādi Puruṣa, who receives the instructions of the Supreme Lord about working of the Universe.

In-case of the Human Body, the Brahma Maṇḍaḻa is just below the Sahasrāra (Thousand Petaled Crown Cakra). The Sahasrāra represents the Suśūnya Maṇḍaḻa, which is the abode of the Supreme Lord in the Human Body.

In-case of the Śūnya Pustaka (Void Book), the Brahma Maṇḍaḻa refer to the Blank Leaves or Plates of the Pustaka (Book), on which the letter manifests.

The fundamental methodology in which Divine Revelations are received from the Supreme Lord stays the same.

(3) Many many Brahma Akṣaras (Divine Letters) are received in the Brahma Maṇḍaḻa, which then conjoin to form Brahma Vāṇī (Divine Revelations).

(4-5) When these Divine Revelations are delivered through the medium of a Brahma Yantra (Divine Instrument), may it be the Universe, the Body or the Śūnya Pustaka (Mystic Oracular Books), they become Brahma Tulya (Equivalent of Highest Truth). Such is the nature of these Divine Revelations.

(6) The Lord further reveals that His Liḻā (Play) is going on in Brahma and in Brahma it expands again.

The Anitya Liḻā (Primeval Play) as well as the Nitya Liḻā (Eternal Play) of the Supreme Lord is nothing but the reflection of Maya. This Maya is but the Brahma again.

Here, the Lord is also alluding to the meaning of Brahma whose root word is bṛh which means to expand. The Brahmāṇḍa (Expanding Cosmic Egg) is the Universe which is in an ever expanding state, and thus is the expansion of the Liḻā (Play) of the Supreme Lord.

(7) When one experiences and gets acquainted with the true meaning of Brahma, in Brahma, one sees Acyuta – the personification of the infallible, the unborn, the non-existent.

(8-9) These Brahma Akṣara (Divine Letters) that are the embodiment of Highest Wisdom and come from the non-existent, the incomprehensible Brahma itself, and manifest on the Brahma Yantra (Divine Instrument) to become Divine Revelations.

(10) One who understands the Brahma, knows that everything is True. Everything is because of the Brahma. Everything is the Brahma. The existent, the non-existent – is all but the incomprehensible Brahma, and Brahma alone.

To explain this effect, the Chāndogyopaniṣad (3.14.1) states:

sarvaṃ khaḻvidaṃ brahma tajjaḻāniti śānta upāsīta
Everything together is this Brahma – the birth, the end, the nurture, and this in calmness must be studied.

When the creation happens from the non-existent Brahma, existence comes into being. Then the creation is nurtured by the Brahma, and finally the creation dissolves into the Brahma, into non-existence again. Since the Brahma is Acyuta, the personification of the non-existent, the infallible, this Liḻā (play) of existence to non-existence and non-existence to existence, happens again and again. Such is one and only Truth.

This idea is also expressed in the Chāndogyopaniṣad (6.2.1) as:

ekam evadvitiyam
The Brahma is one without a second. The Truth is one, without a second.

(11) Further, the Supreme Lord reveals that He has said before about the nature of Brahma – that the Brahma is truth, the world false.

This idea was expressed in the Nirāḻambopaniṣad (28) as:

brahma satyaṃ jaganmithyā jīvo brahaiva nāparaḥ
The Brahma is truth, the world false, Jīva (Being) and Brahma (Supreme) are not different.

The world that one sees and experiences is not what it actually is, since everything is going on in Maya – an illusion. In the world, by its principle of existence, one understands things by imagination, categorization and differentiation, which indeed is a result of Avidyā (Ignorance) that shields one from realising the True Nature of the Brahma.

When one realizes the True Nature of Brahma, one realises that the Jagat (World) is Brahma (Truth), the Mithyā (False) is the Brahma (Truth), the Māyā (Illusion) is Brahma (Truth), the Avidyā (Ignorance) is Brahma (Truth).

In His authoritative commentary of the Vedas, Ādi Guru Śaṅkarācārya in Brahma Jñānāvaḻīmāḻā (20) further adds to the verse in Nirāḻambopaniṣad (28):

anena vedyaṃ sacchāstramiti vedāntaḍiṇḍimaḥ
This non-differentiation principle is the right way and the essence of Vedānta.

(12) The Brahma is the Absolute Truth. And, in truth, the Supreme Lord is none other than Puruṣottama (Greatest among all the Forms).

This is the very reason Puruṣottama is also known as Pūrṇā Brahma ~ the Absolute Truth in its entirety, as indivisible, whole.

Disclaimer:

The Divine Revelations extracted and presented here in their original and uncorrupted form have made heavy incorporation of Chanda (Poetic Metre and Crypt), have multiple meanings and ingrain deep symbolism which make them very difficult to understand. While the same Sūkti (Divine Revelation) may also be understood and interpreted differently by different seekers and teachers of Spiritualism, all paths lead to the same goal towards realisation of Brahma (the Ultimate Truth).

The above Translation and Summarisation is a humble attempt by members of Hari Parivār to interpret and explain the original extraction in context of the Supreme Lord Jagannātha’s prescribed path of Bhāva (Ardour), Bhakti (Devotion) and Prema (Love).