ISHWAR IS GOD, BUT DOES NOT KNOW HIMSELF

Cyrus Daily Messages

(Dec. 1927) These universes come out of the Sadguru and merge back into him after aeons. This is called the Mahapralaya. When the universes disappear in Mahapralaya, they are no longer in gross form, but they remain within the universal mind. Every individual gross mind rests in the universal mind. Though this is all an illusion, still the individual souls of all beings that inhabit the universes remain within the universal mind. And after aeons the evolution starts again and every jeevatma (incarnate soul) gradually takes form in accordance with the consciousness he had before the cosmic event of Mahapralaya occurred.

For example, in deep sleep you are unconscious of both your body and the world. For you this is dissolution or pralaya. When you awaken, creation begins again for you. You come back and the world is again existent to you. This is individual dissolution, but the Mahapralaya happens universally. It is the same as individual dissolution only all universes dissolve, so it is called Mahapralaya – maha meaning great. Briefly, this happens every day in an individual’s sound sleep state, and after ages and ages it happens universally. For this reason, it is said in the Koran, “On doomsday, everyone will rise up from his grave. ”

Now I will explain to you about Ishwar. Ishwar is the Creator, Preserver and Dissolver as One – Brahma, Vishnu and Mahesh. This Ishwar is God, but does not know Himself; He is in the state of Infinite Unconsciousness. However, He knows how to create, preserve and destroy the creation. How is this? When you blow up a balloon, your eyes are on the inflating of the balloon and so you look at that and not at yourself. In the same way, the eyes of Ishwar are fixed on His creation and not on Himself.

[On December 2, 1956, Beloved Baba, as part of His universal spiritual work, orchestrated and underwent the second automobile accident at Udtara, near Satara, Maharashtra, India].

Lord Meher, American ed., Bhau Kalchuri, Vol. 3, pp. 988 – 989.