The SathPurusha – The Para-Brahmman

Om Sathguru Sri Seshadri Swamigal Thiruvadikkae

People want a Sathpurusha who will behave like their servant and give them whatever they desire at once. A Sathpurusha, i.e. the man in the state of Sath, is an infinite storehouse of the unending Infinite Bliss that is the Siddhanta.

It is the incarnation that descended from Para Brahma (the Lord of the Universe or the creator in the form of Sathpurushas mentioned here, their original state), at whose hands many a miracle has happened.

With His Kripa, a Sathpurusha not only gives world happiness, but also gives them the Infinite Bliss. But then to receive either of them or both of them, one has to be properly qualified. Para Brahma (Lord of universe) is ever lasting, complete, without beginning or end. It is one, indivisible being.

– Sutra 1. The Holy Science,
by Sri Swami Yukteswar Giri Maharaj

(In Tamil Saint Manickavasagar says,”Adhiyum Anthamum illatha Arunachala Easane” i.e. Lord Arunachala of Thiruvannamalai)

The Eternal Father, God, is the only Real Substance, Sath, and is all in all in the universe and therefore not comprehensive by man of this material world, unless he becomes divine by lifting his Self above this creation of Darkness or Maya.

See Hebrews (Bible) 11.1 and John (Bible) 8:28:

“ Now faith is the substance of things hoped for, the evidence of things not seen.”

“Then Jesus said unto them, when ye have lifted up the son of man, then shall ye know that I am He.”

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Para-Brahman

Om Sathguru Shri Seshadri Swamigal Thiruvadikkae

The jiva and Para-Brahma are distinct from each other, yet one in essence. The finite soul is potentially infinite while Para-Brahma is actually infinite. The finite soul is capable of attaining the state of Para-Brahma. Therefore they are identical in essence, though they are actually different from each other. The Para-Brahma is Pure Consciousness and Maya is the power of Para-Brahma and not a mere illusion.

– (The Shandilya Sutras)

Every lover of any worldly object is unconsciously a lover of Atman. Hence by Self-analysis he should find the true nature of his love and the Atman. The word Bhakti occurs for the first time in the Upanishad.

– (Brihadaranyak Upanishad)

The Grace of Atman itself does not obtain by any other means but this self-knowledge. The Self cannot be realized by the study of the Vedas, nor by intelligence, or by deep learning. It can be realized by him only whom it chooses or favours. To him the Self reveals its own nature.

– (Ketha Upanishad and Mundaka Upanishad)

The Supreme Godhead, however, is not some cosmic outward force but forms the very basis of human life. He is the inward Atman who manifests itself in the form of subjective and objective worlds. Atman is identical with Para-Brahma to whom all the Gods were subordinated. Though a crore of words meet in the residence of speech, all of them are nothing but speech. Innumerable forms and sights arise but one Pure Intelligence underlies all. Agni has no power to burn a blade of grass, nor Vayu any strength to blow it without the help of Para-Brahma (The Lord of universe).

– (Kenopanishad)

There are no prayers for material prosperity but meditations on the One Spirit, who is worshipped, for leading one from unreal to the real, from darkness to light, from death to immortality.

– (Chattopanishad)

Nachiket, to whom Yama offers a boon of wealth, offspring, celestial damsels with chariots and musical instruments, does not accept these transitory blessings but insists on knowing the real nature of the Atman. He is convinced that man is not really satisfied unless he is in possession of this highest knowledge.

– (Ketha Upanishad)

Para-Brahma is described as of the nature of bliss and the source of all human joys.

– (Taittriya and Brihadaranyak Upanishads)

The Lord’s name is extolled as capable of removing all sins.

– (Kalisantaranopanishad)

The Upanishad declares that Atman is beyond the reach of thought and speech. “That from which our speech turns back along with mind, being unable to comprehend its fullness is the ultimate Reality.

– (Taittriya Upanishad)

Of that to which the eye is unable to go, which neither speech nor mind is able to reach- what conception can we have, except that it is beyond all that is known and beyond all that is unknown?

– (Kenopanishad)

Renunciation of worldly objects and of their contact, incessant prayer, hearing and singing of the Lord’s qualities, the Grace of saints and of God is the means of devotion.

Narada himself defines Bhakti as the highest love for God, a surrender of all actions to Him and agony in His forgetfulness. Devotion is the fruit of itself. It is an end in itself.

Narada describes the devotees who are wholly attached to God in these words, “with their throats choked and tears running down their cheeks they talk lovingly with each other.”

– (The Narada Bhakti-Sutras)

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