| Discourses On Gita By Acharya Vinoba Bhave |
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| Discourses On Gita |
| THE TWO ASPECTS OF AKARMA - YOGA AND SANNYASA |
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point has no length, no width, no thickness, - nothing in fact. Though
we define it thus, we represent it clearly on the blackboard. Though it
exists, it has no dimensions. The fact is that the true triangle or the
true point, exists only in definition, but we have to proceed on the
assumption that they actually exist. In bhakti too, we have to postulate
the existence of the indestructible all-pervading God within the
saligram. We shall now make the comparison with the help of examples which we shall take to
be perfect.
23. The mimamsakas, the interpreters of the Vedas, have done something delightful. In inquiring where God is, they have given a very beautiful explanation. Regarding the gods who appear in the Vedas - Indra, Agni, and Varuna -these questions arise : "What sort of person is this Indra? What is his form like? Where does he dwell?" And the mimamsaka answers, "The word 'Indra' is the form of Indra. He lives in the word 'Indra'. The sounds 'Indra' constitute his being? This is his figure; this is his measure." And what about Varuna? He too is Va-ru-na - that is his form. We may extend this to Agni and the other gods. All the gods are formed out of syllables - this image, this conception, is delightful. Our image of a god, the reality called a god, cannot be contained in any form. To reveal the mental image, the syllables that make up his name are good enough symbols. If asked, "What is God like?", we answer "G-O-D." In the end, 'Om' has worked wonders. It has itself become God. It has become a symbol of God. It is necessary to invent such symbol, for these vast concepts cannot be enclosed in any image or form; but man's desire is compulsive. He persists in attempting to give body to such ideas. |
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