Short Description

Is there anything other than the mind’s imprint in the perception of the objects, in the perception of the world? Even if God were to come and stand before you and you see Him, that God also is an imprint in your mind. If thus everything is mental, mind-born, mind-imprint, what is there to be desired by you?

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Harih Om Tat Sat. Jai Guru. Jai Guru.

I was continuing the discussion on Ashtavakra Samhita for the Atma Tattwa Sameeksha last evening. I discussed only two verses. The first verse was

tvayā vyāptam-idam viśvam tvayi protam yathārthataḥ   ।। 1.16 ।।
(Ashtavakra Samhita 1.16)

“Janaka, the entire world is pervaded by, all the objects that you are perceiving and interacting with, are woven in you.” My dear children, you have to think a lot to make this proposition clear to you and make it acceptable to your system. It is our eyes that reveal the objects, the whole universe. Whether it is a minute object or a major one or a collection of objects, a huge expanse of amazing variety and distances, understand that it is your eyes which reveal these to you. In the process of revealing these, all the objects are experienced by you as imprints in your mind within the body. Will you spend time to understand this?

You don’t experience anything other than your own mind’s imprints. The mind uses or employs the eyes to see the objects, to grasp them. At the grasping level, the mind is the source and cause. Then after or in the grasping process, all these objects are imprinted by the mind in itself. It is these imprints that you are experiencing. Otherwise you have no experience of any object.

When these imprints are in your mind, it is very clear, just like waves in the sea, all the waves are pervaded by the sea which is water. There is nothing like a wave which is not watery, watery, watery and the whole ocean, that is watery. So the water pervades every wave and water itself, its collection is the sea. So there is nothing anytime in the sea other than water and it is the same water that pervades the depth, the vastness and the wavy surface. Exactly same is the truth about your perception of the world, interaction with the objects.

Tvayi protam yathārthataḥ. All these are interwoven in your being. Yes, the world is interwoven in your mind. Once you understand this, he says,

निरपेक्षो निर्विकारो निर्भरः शीतलाशयः ।
अगाधबुद्धिरक्षुब्धो भव चिन्मात्रवासनः ॥ १.१७ ॥
nirapekṣo nirvikāro nirbharaḥ sītalāśayaḥ
agādha-buddhir-akṣubdho bhava cin-mātra-vāsanaḥ
(Ashtavakra Samhita 1.17)

Nirapekṣa. I don’t know whether you have a mind and an intelligence to think. What will you seek? If the mountain that you see, the ocean that you see, the sun, moon and stars that you see, all of them are actually your own mind and mental imprints, is there anything anywhere other than your mind and mind’s imprint? Can the mind desire its own imprint? Is there anything other than the mind’s imprint in the perception of the objects, in the perception of the world?

Even if God were to come and stand before you and you see Him, that God also is an imprint in your mind. If thus everything is mental, mind-born, mind-imprint, what is there to be desired by you? Everything is the mind, consciousness and consciousness alone is there as imprints. So can mind and consciousness desire imprints, its own imprints? So the apeksha drops.

Nirvikāraḥ. What change can you have? When the mind forms its own imprints like the elephant, the horse, the rat, the sun, the moon, the child, the old man, birth, death, everything is mind-born and mental alone. Can the mind be affected by its own imprint? Can the ocean be the least affected by its own waves however huge they are? When the water drops from a huge height as in a river, a waterfall, does the water gets affected though it splashes frighteningly? So there is no modification for consciousness anytime taking place.

Nirbharaḥ sītalāśayaḥ. Now this kind of a reflection makes the mind calm, cool and comfortable. Your mind can never be comfortable unless this understanding dawns in you, you are governed by it.

agādha-buddhir-akṣubdho bhava cin-mātra-vāsanaḥ

Let your buddhi become deep by this understanding. What is the understanding? There is no world or object besides my consciousness, my mind. So there is nothing for me to desire here. Let anything be displayed, but all the display, if it becomes an experience for me, that experience is personal, inner, mental, in the consciousness. This understanding makes you excel and transcend the world. You become bigger than the world.

In a vessel, one litre water is contained by a one litre vessel. So if the whole universe is contained in your mind, what should be the depth and dimension of the mind? So your intelligence is no more a puny intelligence, mustard intelligence. It become very deep. And in that depth, you become unshakeable. What will happen? Nothing will happen. The consciousness will remain the same. Akṣubdhaḥ

Bhava cin-mātra-vāsanaḥ. If at all you have a desire, you have a desire for becoming the cin-mātra. You can only desire the chit. Let all your desire be for the self, for this understanding, for the consciousness that you are, besides which there is no world, there is no object, there is no experience. So the desire if at all can only be for knowing the consciousness, becoming the consciousness, remaining unaffected, understanding its unaffected nature.

To me, it appears these are not words. These are truth-full, full of truth ideas. And these ideas, when they are revolved in the mind, the mind becomes enriched by the ideas. And the mind becomes every one of them. So it is a process of becoming as I always say.

Pouring drop after drop milk into a pool of water. With every drop added to the pool, the water will change its colour. And after some time, there will be no water, only milk. These ideas, when they are assimilated by the mind, the mind will loose its mindness and it will become the self. That selfness will be felt, experienced. You will start floating in the ecstasy of the self. The whole wonder is worked by your intelligence and focusing it on the mind, the level in which you have the experience.

We have the five senses, they don’t see. They are only used for seeing. They cannot see. Actual seeing if at all is done by the mind. The mind uses the eye, takes an imprint of the object and the imprint is what the mind sees or feels, senses or cognizes. So what a great statement is this!

nirapekṣo nirvikāro nirbharaḥ sītalāśayaḥ
agādha-buddhir akṣubdho bhava cin-mātra-vāsanaḥ

Every verse thus in Ashtavakra Samhita is nothing but an exposition and revelation of the consciousness, of the mind in you employing the tool of the intelligence.

Harih Om Tat Sat. Jai Guru.