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The Guiding force of Narayanashrama Tapovanam & Center for Inner Resources Development

Swami Bhoomananda Tirtha

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The mind may produce seemingly many number of thoughts. In spite of these thoughts, the mind does not move from its base, it is within the body. Then how are thoughts produced? Thoughts are not produced by any movement or vibration. How can the mind vibrate, it is full in the body? If it is full, can it vibrate or move? Then without moving and without vibration, if activities are caused, those activities cannot be physical in character. They can only be imaginary, illusory. That is how all the inner processes become illusory, imaginary.

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Harih Om Tat sat. Jai Guru.Jai Guru.

I thought I would speak to you again on Ashtavakra Samhita. There is a verse which I explained yesterday. 

साकारमनृतं विद्धि निराकारं तु निश्चलम् ।
एतत्तत्वोपदेशेन न पुनर्भवसम्भवः ॥ १.१८ ॥
sākāram-anṛtaṁ viddhi nirākāraṁ tu niścalam
etat-tattvopadeśena na punarbhavasaṁbhavaḥ  ।। 1.18 ।।
 

sākāram-anṛtaṁviddhi nirākāraṁtu niścalam. The word ākāra means shape, form. Sākāram, anything that has a shape and a form, anṛtaṁviddhi, consider that to be unreal, untrue.

Nirākāraṁtu niścalam. That which is devoid of shape is niścala, immovable, motionless. Will you think about these propositions? As long as a devotee is not able to entertain this thought and spend enough time to understand it, he will not improve in his devotion at all.

Sākāram.  Anything that is shapeful and formful, it is unreal. How do you understand this? Ākāra or shape will be there only when the object is sthūla, gross. Earth is gross, the grossest that we can think of. Then, even water is also gross. But it is fluid. In a way, the air also is gross, fire is gross. If at all you can say, space or ākāśa is sūkshma, subtle. Whenever there is a shape or a form, that object has to be sthūla, gross. Anything that is gross, he (Ashtavakra) says is unreal. How to accept this?

Nirākāraṁtu niścalam. The moment one becomes nirākārah, devoid of shape and form, it becomes niścala, stationary. What does it mean? What is meant by nirākāra? Ākāra means shape. Nirākāra means shape-free, shapeless.

All our senses get their experiences only through contacts. When I see you, don’t think that I have no contact with you. I see you because the light rays falling on you get reflected and the rays reflected from you, your body, they touch my cornea. When they touch my cornea, that touch is my experience. In the same manner, I touch an object physically with my hand. There also it is contact, sparśa. A sound comes and touches my eardrum. That is also sparśa. The smell, the smell enters the nostrils. There also it is contact. Don’t think that in the case of the eye it is not contact.

You think of wind, wind (Vāyu). We are able to understand the movement of the wind. We cannot see the wind. We can only feel it with our touch. If the wind blows and touches your body, the skin, then you are able to say “Something comes and touches and it is wind.” Suppose the wind does not blow and does not touch you, even slight movements, the leaves of trees will start shaking or vibrating. Seeing the movements of leaves we say there is wind. Generally there is a proverbial statement, ‘Today no leaf moves at all. The wind is still’.

What you understand from this? We are trying to judge the presence of wind only by skin and eyes. Suppose the wind does not move and does not produce any movement in the leaves, it also does not blow to touch your skin to give you an experience, do you think you will ever understand that there is a movement? Wind becomes nirākāra provided there is no movement of leaves or any other article and there is no touch in the skin. Now such a thing namely wind, if these two are not there, we have to assume and find out that it is motionless.

So anything that is un-sensory has to become motionless he (Ashtavakra) says.

Etat-tattvopadeśena. Only by this tāttvic instruction.

Na punarbhavasaṁbhavaḥ You will not be born again.

After birth till death we are having a number of movements. If nirākāra is non-moving, then where is the question of getting born and dying? Whatever is within our body in the way of chetana or consciousness, it is not sthūla, it is sūkshma.  It is only nirākāra. If it is nirākāra, it is niścala.

The mind may produce seemingly many number of thoughts. In spite of these thoughts, the mind does not move from its base, it is within the body. Then how are thoughts produced? Thoughts are not produced by any movement or vibration. How can the mind vibrate, it is full in the body? If it is full, can it vibrate or move? Then without moving and without vibration, if activities are caused, those activities cannot be physical in character. They can only be imaginary, illusory. That is how all the inner processes become illusory, imaginary.

The mind imaginarily can produce many things as in dream. Whatever it produces, nothing is there and by producing them, nothing has happened to the mind also. One has to think about it to understand. So this was a phrase which always arrests my attention.

sākāram-anṛtaṁviddhi nirākāraṁtu niścalam |
etat-tattvopadeśena na punarbhavasaṁbhavaḥ ||  1.18 ||

Na punarbhavasaṁbhavaḥ. Now can you regard knowledge for what it is worth or you will only hear it as an intellectual pastime? This one śloka should keep you occupied if necessary for hours, days, weeks, months and years.

sākāram-anṛtaṁviddhi nirākāraṁtu niścalam |
etat-tattvopadeśena na punarbhavasaṁbhavaḥ ||  1.18 ||

I would like you to think about it and discuss it.

Harih Om Tat sat. Jai Guru.Jai Guru.