This article is taken from the book Pravachan Mala

(Translated from Hindi Original by Google Gemini)

 The Manifest Form of Brahman

In yesterday's lecture, two forms of Brahman—manifest (murt) and unmanifest (amurt)—were explained to you. The manifest form is that which we can perceive with our eyes (drishtigochar). The unmanifest form is that which cannot be perceived by sight.

Earth, water, and fire—these are the manifest, visible forms of Brahman because these are directly visible to us. Air and space—both of these are unmanifest, invisible forms of Brahman because, while they are known/experienced, they are not seen.

In the context of devotion (bhakti-paksh), manifest and unmanifest are taken to mean with form (saakaar) and without form (niraakaar). For the protection of subjects oppressed by wicked people and for the establishment of the boundaries of righteousness (dharma-maryada), the incarnations (avatars) of Ram, Krishna, etc., are the form-possessing or manifest forms of Brahman.

The devotees of the Lord possess a science of devotion (bhakti-rupi vigyan) by which they can make even the unmanifest Brahman manifest. Although foreigners have dazzled and surprised the world with their scientific wonders, this science of devotion, which makes the formless take form, has remained only with the devotees of India and will remain with them. Being under the control of the devotees' science of devotion, the Lord has to periodically abandon His unmanifest form and appear in a manifest form. 6

130 Lecture Series (Pravachan-Mala)

Sometimes, being under the influence of devotion, He has to assume many forms with shape simultaneously. On the occasion of the Rasleela, He became one Krishna between every two Gopis, due to which thousands of His physical forms became visible. To remove the delusion of Narada, the Lord, under the influence of the devotion of each queen, appeared in many forms in the palace of every queen, performing various actions like eating and dressing. To please Shrutadev and King Bahulashva, He assumed two forms at the same time and accepted the hospitality of both devotees.

In this way, through the science of devotion of the devotees, the Lord assumes thousands of forms. This is all the glory of devotion. That is why the Lord Himself says 'Aham Bhakt-Paradhina'—I live under the control of My devotees. A devotee, through his devotion, can manifest Me in whatever form he wishes.

In this context, I am reminded of an entertaining story in which a hunter (vyadh) manifested the Lord in the form of a bird. The story is as follows: In a forest, there was a hunter who caught innocent birds and sold them to meat-eaters, thus earning his livelihood. Seeing this loathsome work of the hunter, a compassionate Mahatma (great soul) thought that somehow he must be stopped from this loathsome deed. He should be asked for such a bird that he cannot obtain. By failing to obtain such a bird, it is possible he might give up this vile work. Thinking this, the Mahatma said to the hunter: 'Hunter! Bring me a four-armed (chaturbhuj) bird from somewhere.' Hearing this, the hunter said: 'Lord! I will certainly bring a four-armed bird for you.'

The Mahatma thought that he would not find a four-armed bird. Let’s see what he brings me now. But hunters are very firm in their resolve. He wandered around the forest all day long. His throat became dry with hunger and thirst, but he did not find a four-armed bird anywhere. When even after much hard work he could not obtain his desired object, he took the Lord's name and made a vow that 'If I do not find the four-armed bird, I will give up my life right here.' Having made this resolution, that hunter began searching for the bird with even greater effort. He also started thinking in his mind that the Mahatma has placed this first demand before me. If I cannot fulfill this demand of his, then shame on me. This...

The Manifest Form 131 ...golden opportunity to serve the Mahatma, if missed, then I will not be able to achieve salvation (sadgati) in any birth. Absorbed in this line of thought, abandoning food and water, he became so immersed in the meditation of the Lord that his life-breath was ready to fly away. Seeing all this, the Lord thought that this devotee of Mine is determined to give up his life. His life must definitely be protected. Deciding this, the Lord Himself assumed the form of a four-armed bird and got caught in the hunter's net.

When the hunter saw the four-armed bird caught in the net, he became very happy. Capturing it, he took it to the Mahatma. Seeing the four-armed bird, the Mahatma was very astonished. He began to think that many years have passed for me practicing penance here, yet I could not get the fortune of seeing the Lord, and this hunter, while doing vile deeds, has manifested the Lord!

Seeing the Lord Himself in the form of a four-armed bird before him, the Mahatma began to chant praises: 'Lord! Please leave this four-armed bird form and manifest in Your divine four-armed form holding the mace, conch, lotus, and discus, so that by seeing You, this hunter and I may also be blessed.' It is said that at that very moment, the Lord appeared in His divine form holding the mace, conch, lotus, and discus, and by receiving the divine vision of the Lord, both the hunter and the Mahatma attained the supreme state.

The point is that a devotee, through his science of devotion, can manifest the Lord in whatever form he wishes to manifest Him. A special discussion of this principle of Avatar-vada (incarnationism) will be done some other time. Now you listen again to the previous context.

That Brahman has two forms: manifest and unmanifest. By giving three adjectives each to these two forms, it has been explained that the manifest, i.e., the visible form, is mortal/perishable (martya-vilashi), situated/finite (sthit-parichinn), and 'Sat'-gross (possessing blue, yellow, etc. colors visible to the eyes). Similarly, through the adjectives of the unmanifest, invisible, it was told that it is immortal/imperishable (amartya-avinashi), 'Yat'-pervasive/vast, and 'Tyat'-subtle (lacking blue, yellow, etc. colors visible to the eyes). Now we will discuss these in detail. That manifest Brahman is 'Martya', meaning subject to death, perishable, temporary. A visible object must surely be destroyed at some time or another. Earth, water, and fire—these...

132 Lecture Series (Pravachan-Mala) ...are the manifest or visible forms of Brahman. We can see these with our eyes, therefore they will definitely be destroyed. That manifest Brahman is 'sthit'. Situated (sthit) here means finite/limited (parichinn). That whose area is small, regulated, and which is not pervasive everywhere, is called finite. For example, small princely states are in finite form, and the rule of the British Government is infinite/unlimited compared to them.

Similarly, the manifest form of God is also finite and pervasive-within-limits because in the manifest form, where there is the earth part, there is no water; where there is water, there is no earth. Where there is fire, there is no water; where there is water, there is no fire. The meaning is that these substances like earth, etc., are finite, not all-pervading. The unmanifest form of Brahman—air and space—is pervasive everywhere. There is no such place where air and space are not present. With this intention, it was said that the manifest form of Brahman is situated-finite. This manifest form is also perishable. Kabir Sahab also said this to the Lord:

"Kya maange kachu thir na rahai. Dekhat nayan chalyo jag jaai."  —O Lord! What should I ask of You in the world, because I am seeing directly with my eyes that no object in the world is stable. That which comes, goes away.

Seeing this instability, transience, and perishability, Nachiketa had rejected the undivided empire of the three worlds. He had clearly told Yamraj that he had no need for these unstable objects. Listen to this divine context in more detail: By the influence of devotion to his father (pitrubhakti), Nachiketa reached Yamraj's place in his physical body (sadeh). At that time, Yamraj was not present there. Nachiketa sat at his door for three days. When Yamraj returned after three days, his ministers said to him: Maharaj! A Brahmin guest has been sitting at your door for three days. You should welcome him by washing his feet, etc. (paad-prakshalanadi). A guest is like the Fire God (Agnidev). From whose house a guest returns disappointed, he takes away all the merits (punya) of that householder and gives all his sins to him. Therefore, you should welcome him formally.

Yamraj, bowing to Nachiketa and asking for forgiveness, said: O Earthly God (bhudev)! You sat at my house for three days without eating or drinking, because of which I...

The Manifest Form of Brahman 133 ...incurred a sin (dosh). To pacify that sin, I want to give you three boons (var). Ask for three boons from me according to your wish.'  Nachiketa asked for the first boon: 'O Yama! May my father be pleased with me. When I go back to my father, may he not consider me a ghost (pret). May he not know that his son had gone to Yamraj.' After this, Nachiketa asked for the second boon regarding the worship of Virat (the Cosmic Form), who is praiseworthy in the form of the Fire God.

From the request of these two boons, it is known that if some divine power of God is giving a boon, one should first ask for the boon of the happiness of parents. The first duty of a human is that he should not let any kind of trouble come to his parents. He who has pleased his parents through his duty has, as if, fulfilled the first duty of human life. After the happiness of parents, one should ask for the boon of serving the Virat, meaning the community (jaati) and the nation (desh). May there be such strength in us by which our community and nation always remain advanced. Every person should desire such a boon.

After these two boons, Nachiketa asked for the third boon regarding the Soul (Atma). Nachiketa said: O Yamraj! After a person dies, a doubt remains whether there is any soul distinct from the body, etc., or not. It is often seen that this gross body burns to ashes. Many people say that the soul also burns to ashes along with this body. Some people consider the soul to be different from the body, etc. According to them, it leaves this body and goes into another body. O Yama! I have this doubt as to which of these two sides is true. Please remove this doubt of mine. This alone is the third boon I ask.

Aha! What a beautiful curiosity Nachiketa has! There is no desire for wealth (dhan), nor for people (jan). He is first of all inquiring about the spiritual element (Atmatattva). Nowadays, even when the topic of the spiritual element starts, the listeners get worried. They start saying, "What is this quarrel of the soul you have started? All day long, only talk of the soul." No story or fable, no colorful or spicy talk. This is the desire of today's listeners. In my opinion, there is nothing greater than self-knowledge (Atmagyan). If this were some ordinary thing, why would Nachiketa...

134 Lecture Series (Pravachan-Mala) ...reject the kingdom of the three worlds for it? Nachiketa knew very well that all these visible objects are perishable. Only the spiritual element is eternal; so be it.

Tempting Nachiketa, Yamraj said: O Nachiketa! What will you do by knowing the soul? You enjoy the prosperity of the world. Ask for those sons and grandsons without whom parents consider their life almost useless and for whose attainment they keep wishing day and night. Do not fear that you will have to suffer the grief of their death. I will make them live for a hundred years (shatayu/chirjeevi). You live as long as you want to live. In this way, Yamraj gave many temptations of wealth, etc., to Nachiketa.

But Nachiketa said: O Yamraj! I only want self-knowledge. What purpose do I have with these perishable manifest objects! All these objects, being visible, are perishable. They cannot be everlasting. Similarly, all objects should be understood as the imagined manifest form of Brahman. [ September 21, 1936 ]