“Understand Avyakta, unmanifest, you can manifest.”

Understand Avyakta, unmanifest, you can manifest.

Understand clearly the void is not.

This is the click.

You are not supposed to fight the senses and you are not to strain against them. You simply

This is the secret of Avyakta Void.

As the ultimate manifestation of Parama Shiva’s Dakshinamurthy, Veena Dakshinamurthy,

Yoga Dakshinamurthy, Vyakhyana Dakshinamurthy, Gurumurthy, Ashwarudha Murthy,

Brihaspati and Shukra, I bless you all with Paramadvaita.

All the Chit Sabha members, Rajya Sabha members, Kailasavasis, Kailasas, e-citizens,

and all the devotees, disciples, everyone connected through all the social media platforms,

I welcome each and every one of you with my blessings.

Today I have one good news that with Arunachaleshwara Parameshwara, with the grace of

Arunachaleshwara Parama Shiva, Arunachaleshwara Karunamurthy, we acquired a new property to connect Nithyananda Janmabhoomi and the temple directly.

So we are naming that property Nithyananda Veedhi. If we buy one more property, it will be directly connected. The Nithyananda Janmabhoomi will be directly connected to temple, main temple. So, today we are officially inaugurating that property, Nithyananda Veedhi. Blessings.

With this, I'm entering into today's Satsang.

Parama Shiva's direct message from Maha Kailasa, Understand Avyakta unmanifest, void.

You can manifest anything you want. Understand Avyakta, unmanifest. You can manifest anything you want.

The void state of manifestation. In English, I'm trying to translate the word Avyakta as void state of manifestation. I want to speak to you about the void, because unless you understand the Avyakta,

you will not understand the mystery of creation.

Only when you understand about the unmanifest, you will understand how the manifestation happens.

The Avyakta void is not a place in space, and it is not a point on a clock.

The void is a state of consciousness. It is the stillness before form, and the silence before the manifestation. It is the deep inward threshold where the world begins to fade. Where the senses loosen their hold, and where you are no longer bound by the evidence of what already is.

Ramakrishna calls this space Bhava Samadhi. Where the form and formlessness meet.

Mandukya Upanishad explains, "Nanta Pragnyam, na bahish pragnyam, no bhayata pragnyam,

na pragnyanaganam, na pragnyam, napragnyam."

"Adrashtam, avyayam, karyam, agrahya, maya, agrahyam, alakshanam, chintyam, avyapadeshyam, ekaatma pratyaya saaram, prapanchopasamam, shantam, shivam, advaitam.

Chaturtham, manyante sa, aatmaa sa vigyeyaha."

He who is neither inward wise, nor outward wise, nor both inward and outward wise, nor wisdom self-gathered, nor possessed of wisdom, nor imposed of wisdom.

He who is unseen, incommunicable, unseizeable, featureless, unthinkable and unnameable. Whose essentiality is awareness of the self in its single existence, in whom all phenomena dissolve, who is calm, who is good, who is the one than whom there is no other.

Him, they deem the fourth. He is the self, he is the object of knowledge.

Listen.

This is the strongest, longest, most detailed Upanishadic description of the formless, Avyakta.

Silent, beyond inner and outer awareness state.

When you hear the word void, you must not think of emptiness or something dead or barren. No.

That is why void is a very poor word for Avyakta. Understand as unmanifest. The void is not lifeless nothingness.

It is fullness without a form. It is pure potential before it hardens into fact.

It's the unseen ground where all the things exist before they appear.

In the outer world, everything seems fixed. But in the void, everything is still open and responds.

Many go wrong because they try to change life while remaining on the surface of the mind. They try to create while still completely immersed in the problem. They look at the condition and react to condition,

fear the condition and then attempt to produce a new result from that same level of consciousness.

You cannot transform anything if you remain identified with the noise of the outer world. If you would create something new, you must go deeper than the waking mind.

You must withdraw from appearance and enter the place where appearances are born. That place is void. When you hear the word void, you need to understand this unmanifest concept of Avyakta.

Unmanifest void, more detailed.

Katha Upanishad describes,

"Yada panchavadishtante, gnyanani manasa saha, buddhischa na visheshtate, tamahu paramam gatim."

When the five instruments of knowledge stand still, together with the mind, and when the intellect does not move, that is called the supreme state.

Listen. You must understand clearly the void is not mere relaxation. Relaxation is only the beginning. Restful awareness. Emotionally present, but not charged. Mentally present, but not feverish. Mind present without mental fever.

You may be relaxed and still be fully aware of the room, the sounds, the body and the worries

of tomorrow. That's not void. The void begins when you withdraw your attention from the senses so deeply. So deeply, that the outer world no longer holds you.

Listen, Patanjali describes this state.

"Tada drashtu swaroope avasthanam. Vritti sarupya mitarartraha. Tada drashtu swaroope avasthanam, vritti sarupya mitarartraha."

The seer abides in itself and at other times the seer appears to assume the form of modification of the mind. The seer abiding in the self is what is described here as Avyakta, unmanifest, void.

You are not supposed to fight the senses and you are not to strain against them. You simply stop attending to them. You let the body become still, heavy and distant. You let the sounds of room drift into the background. You let the awareness of space itself begin to fade. You lose interest in the outer world and turn inward toward the silent center of being.

Then there comes a delicate interval where you are not fully asleep and not entirely aware of this world.

Gita says,

"Yatha samharate chayam kurmongani va sarvasaha,

indriyani indriyartebhyaha tasya pragna pratishthita."

Bhagavad Gita, second chapter, 58th shloka.

One who is able to withdraw the senses from their objects, just as a tortoise withdraws its limbs into its shell, is established in divine wisdom.

You are aware, but the world no longer feels solid around you. The body is quiet, the senses are dim,

and the mind is no longer arguing as it did in the waking state. This is the lull, this is the stillness, this is the threshold of creation. This is the void.

Listen. There's a major difference between pre-Shankara Advaita and post-Shankara Advaita.

Listen. Pre-Shankara, Classical Advaita, and post-Shankara, Shankara Advaita.

The major difference, you can see stark difference.

Just Shankara's guru Govindapada. Govindapada's guru Gaudapada.

Gaudapada's Mandukya Karika and Shankara's Bhashyas. there is a stark difference.

I can say in a way, Shankara is talking to a different set of people and he has to present his arguments in a different way. So he is using different words.

Or I can even say, he has developed it for various Sampradaya people to understand Advaita.

Whatever word I may use to justify, interpret, but there's a big difference between pre-Shankara Advaita and post-Shankara Advaita. Maybe I'll have a separate satsang about it elaborately.

So now understand about this void. This Avyakta is the threshold of creation.

"Yatroparamate chittam niruddham yogasevaya, yatra chaivatmanatmanam, atmanam pashyannatmani tushyati."

When the mind restrained from material activities, becomes still by the practice of Yoga, then the Yogi is able to behold the soul through the purified mind, and he rejoices in the inner joy.

This state is important because consciousness becomes receptive there. In the waking condition, the mind is crowded with reaction, doubts, logic, memory, fear, and the constant testimony of senses.

A potter, in those days, a potter makes toys also out of clay. Potter made a mouse and elephant out of clay. Seeing both, Vedanti argues this is also same clay, this is also same clay. Why you call it as

mouse and why you call it as elephant. The potter says, "Because it is in that shape." Then, the Vedanti asks, "Can you make this mice into elephant?" Potter said, "Yes. I can make this mice go back to the original form of clay, and out of that clay I can make elephant."

This is the click. Get enlightened right now.

You are a man made out of clay. You have to go back to that clay state, Avyakta. Then from there you can make divine, whatever you want. That fulfilled, Ultimate you.

The present you have to go back to the clay state to become, to manifest as the ultimate you.

The Avyakta in the void, that noise begins to fall away. The world loses its pressure there. Problems lose their hardness there. The old state begins to loosen there. The old you is lost and the ultimate you is born.

When the old state loosens, new state can be impressed. Creation is not accomplished by force. It's not accomplished by desperation. It's not accomplished by repeating words, while inwardly feeling the opposite of what you speak. Creation is accomplished by consciousness accepting a state.

The void is the most fertile ground for that acceptance. Because in the void of the mind, in the void, the mind is quiet enough to receive, and the senses are silent enough not to interfere. When you enter the void, you do not go there empty-handed. You go there with a clear decision and you manifest that from the Avyakta, void.

Patanjali describes, "Tate vārta mātra nirbhāsam, svarūpa śūnyam iva samādhiḥ."

When the object of meditation only shines forth in the mind, as though devoid of the thought of even the self who is meditating, that is called Samadhi. Even the self who is meditating dissolves. That is called Samadhi.

You must take you to that Avyakta state. You must take with you the end. Not the struggle. You must take with you the fulfilled state. Not the process of getting there. You must reduce your broken mind to one simple natural moment, that would be true if your wish were already realized.

You should not concern yourself with how it will happen. You should not rehearse the chain of events.

You should not ask by what means the world will rearrange itself. You simply choose the result. You choose the reality already completed.

Having chosen it, you enter the stillness and allow that fulfilled moment to arise within you. You do not force the scene. You do not strain to visualize with unnatural intensity, emotionally charged. You let it come gently by being emotionally present.

It may be faint at first. It may be simple. But that does not matter. The power is not in perfect imagery, the power is in inner acceptance. The power is in feeling the reality of what is being assumed.

You must feel that you are there. You must feel that it is so. You must feel the naturalness of the wish fulfilled.

This is the secret of Avyakta, void. It receives what it feels real in consciousness. It does not respond to pleading. It does not respond to panic. It does not respond to wavering, desire mixed with fear. It responds to inward conviction. It responds to the quiet assumption that the thing is already done.

When you enter that threshold, you do not ask as the one who is waiting. You assume as the one who knows. You should not take your problems into the Avyakta void and keep discussing them there. You should not enter that silence only to repeat the story of what is wrong. You should not use that sacred interval to magnify the condition you are trying to outgrow. If you carry the old state into the Avyakta void, you strengthen it. If you carry the fulfilled state into the void, you plant it.

This is why your inner posture matters. That is why your chosen assumption matters. The void is generative, and it gives form to what is impressed upon it.

So listen, in the outer world, things appear finished, settled, and already shaped. But in the Avyakta, reality has not yet hardened. In unmanifest, the reality is not yet hardened. In the unmanifest, you are the nearer. You are nearer to cause than effect. In the unmanifest, you are no longer dealing with appearances, but with the level from which appearances emerge. That is why you must learn to become still enough to enter it consciously. When you do, you are no longer merely reacting to life. You are touching the level at which life is formed.

"Guru madhye sthitam vishvam, vishva madhye sthito guruhu,

Guruhu vishvam na cha anyaha asti, tasmai sri gurave namaha."

Guru Gita says, "Salutation to the Guru in whom the universe abides, who abides in the universe and who is not other than the universe itself."

"Guru madhye sthitam vishvam, vishva madhye sthito guruhu,

Guruhu vishvam na cha anyaha asti, tasmai sri gurave namaha."

So understand, Guru Gita beautifully says, the Guru abides in universe, universe abides in Guru.

I tell you, every day you are also reaching that moment before you fall asleep. That is why I repeat.

The moment before sleep is precious. Every night you are already moving toward the void. Every night the body releases. Every night the senses begin to withdraw. Every night the world starts to fade from view. Most pass through that threshold unconsciously, carrying into sleep the impressions of the day, the fears of the mind, and the burdens of circumstance.

You should not pass through it carelessly. You should enter into it deliberately. You should cross that threshold with the feeling of fulfillment. You should fall asleep in the assumption that what you desire is already true. You should fall asleep in the assumption that what you desire is already true.

"Na antaha prajnyam, na bahi prajnyam, na ubhayataha prajnyam,

Na prajnyana ghanam, na prajnyam na aprajnyam.

Adrushtam, avyavahaaryam, agraahyam, alakshanam, achintyam, avyapadeshyam,

Ekaatma pratyaya saaram, prapancha upasanam, shantam, shivam, advaitam,

Chaturtham manyante, sa aatmaa sa vijñeyaha."

So understand, that state which I described, which is described in Mandukya Upanishad:

"He who is neither inward aware or wise" means knowing, the action of knowing is mentioned here as the wise.

"He who is neither inward knowing, nor outward knowing, nor both inward and outward knowing, nor wisdom self-gathered, nor possessed of information, nor unpossessed of information. He who is unseen and incommunicable, unseizable, featureless, unthinkable, and unnameable, whose essentiality is awareness of the self in its single existence, in whom all phenomena dissolve, who is calm, who is good, who is the one than whom there is no other. Him they deem the fourth. He is the Self. He is the object of knowledge."

Listen.

When you do this rightly, you do not need to struggle afterward. You do not keep digging up the seed to see whether it has taken root. You do not keep checking the world every hour to measure its progress.

Once the impression has been made, you let it rest. You let it descend into the deeper level of being.

You let it unfold in its own appointed way. This is why patience becomes natural when the void has truly been entered. When you have impressed the deeper mind, something in you settles, something in you knows.

Listen.

The true work is not in outward strain. The true work is in inward acceptance. Nowhere is that acceptance deeper and more powerful or more complete than in the unmanifest Avyakta.

You must also understand that the unmanifest is not far from you. It is not reserved for rare, the gifted or the chosen. It is closer than your breath. It is beneath every thought. It is behind every reaction. It is the silent depth within you that is always present, though often unnoticed.

So do this tonight. When you lie down, do not merely prepare for sleep. Prepare for creation, to manifest your ultimate. Let the body be still. Let the outer world fade. Let the senses loosen their hold.

Enter that inward quiet, where thoughts loose, and awareness deepens, where even words become like weightlifting, difficult. Even carrying a word feels like farmers carry.

Then bring before you the fulfilled state, ultimate you. Do not hold it as something hoped for, but as something accepted. Do not hold it as something distant, but as something present. Feel it as real. Feel it as natural. Feel it as yours. While the world falls away, let that assumption remain.

You should just be emotionally present and practice this gently, in a very relaxed way, with a deep Shraddha. No need to be emotionally charged. You should not approach it with anxiety as though effort could open the door. The void opens when you release. When you withdraw. When you cease clinging to the evidence of the senses,

it is entered through inward surrender, but once entered, it becomes the chamber of creation. There you are no longer a victim of conditions. There you are no longer bound by what has been. There you stand at the threshold, where the unseen becomes seen. The void is the womb of form. It is the silence out of which reality is born. It is the place where you, where the old state can be left behind and the new ultimate state can be accepted before the world has any evidence of it.

You are not escaping reality when you enter the void. You are entering the level where reality is made.

So do not fear the stillness. Do not rush past the threshold. Do not remain on the surface, struggling with shadows.

Go inward. Become quiet. Release the world. Enter the void. Take with you the feeling that your desire is already fulfilled. Plant it there in silence. Rest in it, sleep in it. Let creation respond from the depth, where all things begin.

Yatra uparamate chittam Niruddham yogasevaya Yatra caiva atmana atmanam Pashyan atmani tushyati

Gita, 6th Chapter, 20th verse:

When the mind, restrained from material activities, becomes still by the practice of yoga, then the yogi is able to behold the soul through the purified mind and he rejoices in the inner Joy..

Tat eva artha matra nirbhaasam Swarupa shunyam iva samadhi

When the object of meditation only shines forth in the mind as though devoid of the thought of even the Self who is meditating, that is called samadhi.

So now, Sit.

Guru madhye sthitam vishwam, Vishwamadhye sthito guruhu.

Guruhu vishwam na cha anyaha asti Tasmai sri gurave namaha.

Sit. In this space. Sit inside the Guru who abides in the universe and who abides as the universe and,

universe abides as Him.

Sit in Him, with Him. So your ultimate can manifest right now.

With this, I bless you all. Let you all manifest the ultimate.

I have two gifts to all of you from Mahakailasa: the book "Avatar Shastra" Volume 1, and Mahavakya in My voice. Have both the digital gifts and enjoy.

Let everyone manifest the ultimate.

Blessing.

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