The Concept of Existence and Non-Existence
The Supreme Lord here reveals the meaning of the Acyuta name and discloses the concept of existence and non-existence in context of the Black Hole.
(Below is the revelation as extracted from Māḻikā, given by Śrī Guru Lord Jagannātha in Oḍiā and English mixed with Sanskrit; translated into English for the benefit of Mankind)
kimpā him̐ kahilu āmbhe sāra ।
adya prātaḥ kāḻa gīra ॥1॥
ye āmbha nāma boli kahi ।
acyuta nāma ṭi achi rahi ॥2॥
ehi ye acyuta nāma sāra ।
avināśi ṭi boli dhara ॥3॥
avināśi ye brahma jāṇa ।
kahuchu āmbhe ṭi dekha jñāna ॥4॥
avināśi ye brahma hoi ।
acyuta nāma ṭi tahim̐ thāi ॥5॥
acyuta cyuta nāhim̐ yā’ra ।
sehi ṭi aṭe nīrākāra ॥6॥
acyuta ru cyuta hele jāṇa ।
aṇākāra ye parimāṇa ॥7॥
aṇākāra ru ākāra ।
nei ye āmbhe vidya sāra ॥8॥
āmbhe ṭi nīḻādri pati hoi ।
virāji achu ye dekha mahī ॥9॥
āmbhe ṭi baḻabhadra jāṇa ।
āmbhe ṭi subhadrā boli ghena ॥10॥
ehi ye eka rūpa kahi ।
āna rūpa ye kichi nāhim̐ ॥11॥
āna rūpa ra kathā māna ।
re suta kara tu sravaṇa ॥12॥
āmbhe ṭi sukhma sattā kahi ।
āna rūpa ye sthuḻa thāi ॥13॥
sthuḻa sukhma ra kathā māna ।
sadaguru śrīguru bhedeṇa ॥14॥
jāṇiba ehā ṭi tattva kathā ।
kahi delu ṭi sāmarathā ॥15॥
āmbhara nāma kāhim̐ suta ।
anāma nāma ṭi āmbhe satya ॥16॥
āmbhe ṭi anāma boli jāṇa ।
nāma ṭi nāhim̐ ye sehi sthāna ॥17॥
sehi sthāna ṭi boli kahi ।
goloka pati ye āmbhe tahim̐ ॥18॥
āmbha nāma re sarva jñāna ।
āmbha nāma re sarva prāṇa ॥19॥
āmbha ājñā re āndoḻita ।
heuchi dekha re tuhi suta ॥20॥
āmbhe ṭi ājñā dele sāra ।
suruja uaim̐ boli dhara ॥21॥
āmbha ājñā re tapana ।
āmbha ājñā re vāyu jāṇa ॥22॥
bohai caudige kahi ।
pañca tattva ra kathā ehi ॥23॥
pañca tattva ṭi boli sāra ।
āmbhe ṭi svayaṃ nirmāṇa ra ॥24॥
karichu avanī maṇḍaḻare ।
kahi delu ṭi ehā gīre ॥25॥
āmbhe ki na pāribu boli ।
re suta kahu ye āmbhe kholi ॥26॥
āmbha bhāṣā ṭi anekara ।
rahichi suta re jñāta sāra ॥27॥
tumbhe ki bhavucha ethe rahi ।
iṃrājī kahi na pāre muhim̐ ॥28॥
kahibi dekha ṭi ehi kṣaṇa ।
iṃrājī bhāṣā ra māpa māna ॥29॥
Do contemplate why did I say
In the early morning today
That my very own name as is –
The Acyuta name as there is.
This Acyuta name as is known
Indestructible is reckon
Indestructible is Brahma
Saying I am knowledge know
Indestructible Brahma lays
And as Acyuta name there stays,
Acyuta is that which has no cause
That’s devoid of any form’s clause.
Causal when Acyuta becomes
Result as the formless form comes,
Definite form from that formless
Taking thus, I am present as –
Supreme Lord in the Blue Mountain –
With splendour sitting on earth’s plane.
I’m Baḻabhadra consider,
I’m Subhadrā do remember,
This as said is my only form
And there is but no other form.
Of the other form’s narration
O’ son, listen with attention:
I am the subtle existence
The other form is gross presence,
As the gross and subtle infer
Sadguru Śrī Guru differ.
You will know of this great essence
Thus I’ve said the significance.
But where is my name, tell o’ son!
The nameless name I’m truly one
I’m the one who is nameless know
No name is there at that place though
In that very place you adhere
Lord of Goloka I am there.
In my name filled is all wisdom
In my very name all lives form
And at my order are shaken
See, o’ son, how such does happen!
Only as and when I order
The sun rises thus consider
At my order affects the heat
At my order know the wind’s beat –
In four directions blows across,
Of five principles’ tale is thus.
These five principles as are called
Are creations of mine behold
That I’ve done on the earthly plane
Thus in my words I here explain.
That I am not skilled to converse
O’ son, I openly disclose,
My languages numerous –
Are there, o’ son, remember thus,
Are you all thinking staying here
That English I cannot speak mere?
I’ll say in this very moment, gaze,
Measure of English language.
O’ child, I am the supreme one, present beyond your imagination. You cannot think of me in your Sthuḻa Cakṣu (Gross Eyes). ॥30॥
For this only, you have to attain your third eye, which is known as otherwise – Śiva Netra (Śiva’s Eye). When you get that Śiva Netra (Śiva’s Eye), you will find me. ॥31॥
The existence of Black Hole is Anāma – Nameless, Formless. Nothing is there. It is only a source of energy which attracts and repels. ॥32॥
So many Brahmāṇḍas (Universes) are entering inside the Black Hole and vanishing and so many Brahmāṇḍas (Universes) are forming at a twinkle of eyelash. This is known as the existence. ॥33॥
I have no existence. I am pure. I am clear. ॥34॥
Existence means impurity is there. For that only the picture has come – or else there is no picture. It is nothing else but reflection of Māyā (Illusion of Reality). ॥35॥
Māyā (Illusion) concept is Infinity. You cannot capture Māyā (Illusion), but you can capture that is Māyādhar (Controller of Illusion) with your Bhāva (Emotion), Bhakti (Devotion), Prema (Love) and Faith. Those are the properties of a pure Bhakta (Devotee). ॥36॥
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 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 (Passion), Bhakti (Devotion) and Prema (Love).
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