“TÁRAKA BRAHMA”

WHO IS NIRAKŚARA BRAHMA?[purely Original English rendered Discourse]

SHRII SHRII ÁNANDAMÚRTI

17 SEPTEMBER 1978, PATNA, INDIA

[heard from the tape and typed as it is]

Kśaraḿ pradhánamamrtákśaraḿ harah

Kśarátmánáviishate deva ekah

Tasyábhidhyánát yojanát tattvabhávát

Bhúyashcánte vishvamáyánivrttih.

Now in this universe, both mundane and supra-mundane, or say, physical and metaphysical, we find entities of two kinds:

Kśara and Akśara.

Kśara is a metamorphosed form of the cognitive faculty created under the tethering influence of Prakrti, tethering influence of the Operative Principle and hence in philosophical Saḿskrta, Operative Principle is also known as Pradhána because in the phase of creation it has got the primordial role, that’s why it is known as Pradhána.

………….

The land covered by water is kaccha – western port of India.

Kalambi – there is a Sag(leaf), you know aquatic sag (leaf)– Kalambhi Karmi, Ka-lambhi, Ka main, Pani main, jho lambha hai – Ka – lambhi , Karmi ke sath, sag.

The third one is “Kśarátmanáviishate deva ekah”- and there is another Deva, who establishes HIS control both over Kśara and Akśara. HE is Nirakśara.

Common meaning of Nirakśara is illiterate and here the Nirakśara means “Táraka Brahma” – the tangential point who has got control over both Kśara and Akśara, but not Nirguńa because Nirguńa has got no control over anything.

HE doesn’t accept anything as HIS object.

Third one is NIRAKŚARA BRAHMA, Kśarátmanáviishate – Kśarátmanáv iishate deva ekah; ekah deva ekah krithi ya deva, hasti ya Kśarátmanáv iishate – there is a third entity, who controls this ksara and Aksara.

Kśarátmanáviishate deva ekah – Now you are to worship, you are to do your auto-suggestions or outer-suggestions or meditation or any other spiritual observances for whom?

Neither for Kśara, if Kśara is accepted as your object of ideation or adoration, then finally you will converted into Kśara, you will be converted into crude matter. So Kśara can not be your object.

And then Akśara but because that Akśara is always associated with some Kśara and always engaged in so many duties concerning Kśara. That Akśara can not be a Mukta Puruśa.

So your only object of Ideation or meditation or adoration or the only the subjective pabulum, should be that Nirakśara.

So, here it has been said “Tasyábhidhyánát”. You will have to do HIS abhidhyána.

Abhi – dhyá + anat́ = Abhidhyána.

Abhidhyána means withdrawing yourself from all transitoriness of this world and guiding that, goading that withdrawn propensity or those withdrawn propensities Unto the Nirakśara is the abhidhyána of Nirakśara.

So many propensities brought to a single point, and that combined propensity, combined force of all propensities be goaded Unto HIM. That is called Abhidhyánam.

Tasyábhidhyáhat yojanát tattvabhávát” and by dint of a never-ending process or practice to come in closest contact with HIM – Yojanát and tattvabhávát: tat + tva.

“Tat” means That; that means that Nirakśara Brahma – tattvabhávát – Ideating on that only, that item only, that entity only, that is tattvabhávát.

“Bhúyashcánte Vishvamáyánivrttih.” And the final goal of yours, final result of yours, the resultant of so many practices should be, what? Vishvamáyánivrttih – liberation from Vishvamáyá.

There are different varieties of Máyá: Mahámáyá, Yogamáyá, Ańumáyá and these Vishvamáyá.

Vishvamáyá means the influences of Máyá that functions both within and without the created world is Vishvamáyá and that portion of Máyá working within it as an all-pervading faculty is known as Viśńumáyá.

Here the bondage is from that universal Máyá or Vishvamáyá, that is who with her dexterous hands creates this universe of so many colors and sounds.

So by dint of never-ending ideation of Nirakśara, one has to merge in HIM and attain liberation from Vishvamáyá.

There is no other alternative.