4.3.1. Akṣarabrahman as Cidākāśa

As we know, Svāminārāyaṇa explains in the Vacanāmṛta that Akṣara, when of the four forms of Akṣarabrahman, the only one without a fixed shape is Cidākāśa.

“Formless (nirākāra) and pure consciousness (Caitanya), is known as Cidākāśa.” (Vacanāmṛta Gadhadā I/21, p. 62)

Akṣarabrahman, in this manner, is also known in its anvaya (immanent) form described in Vacanāmṛta Gadhadā I/7 and the nirguṇa (subtle) form described in Vacanāmṛta Gadhadā II/42. In both these senses, Cidākāśa is described as being all-pervading.

As the all-pervading, all-supporting consciousness-space, Akṣarabrahman is greater than all, including Mūlapuruṣa and Mūlaprakṛti and the evolutes thereof. It is involved in everything as an extremely subtle finer principle which is both the support (foundational ground) of all and the space immanent in everything. This all-pervading ground of all the subservient elements is the ‘Cidākāśa’ aspect of Akṣarabrahman. Cidākāśa also is the eternal expression of Akṣarabrahman. As the immanent support and substratum of an innumerable number of universes, Akṣarabrahman is called as sarvādhāra. This form of Akṣarabrahman pervades everywhere and permeates in everything, and is immanent within and without the universes. Thus, Akṣarabrahman is not only transcendental ground or cause i.e., uninvolved source and support of an infinite number of brahmāndas consisting of animate and inanimate beings therein; but also immanent all-pervading principle within and without everything.

Akṣara as Cidākāśa is immanent in everything. In every atom and also in subatomic particles, it is immanent. Akṣara as Cidākāśa is imperishable, unwaning, unchanging, eternal infinitely all-pervading ground and support of everything. It is not subject to production and destruction (evolution and involution/dissolution) like ordinary ether which is a product of tamoguṇa aspect of prakṛti. Cidākāśa is illuminating. It is beyond evolutional and involutional changes. Every material particle, every psycho-physical body, and every universe and its presiding īśvara -up to Mūlaprakṛti and Mūlapuruṣa, has it is being sustained in and by all-pervading, all-supporting foundational Cidākāśa. It is immanent within and without an infinite number of universes (cosmic-shells = brahmāndas). The association and dissociation (union and disunion) of pradhāna (lower prakṛti) and puruṣa, and also of Mūlaprakṛti and Mūlapuruṣa and accordingly their expansion and contraction for evolutionary purpose takes place in this all-pervading medium called Cidākāśa. Since each brahmānda (cosmic-shell) is ensheathed and enveloped by eight layers of pṛthivi, jala, teja, vayu, akasa, ahankara, mahattattva, and prakṛti; Akṣarabrahman is the supporter of and the immanent principle in the earth, water, fire, air, ether, mind, ego, intellect, prakṛti, puruṣa, etc. Thus, in short, Akṣarabrahman, by its power of being the all-pervading all-supporting substratum of an infinite number of universes (brahmāndas), supports and sustains them. Being infinitely vast, homogeneous, all-pervading Cidākāśa, it is not subject to expansion and contraction, because it is ever stable and steadfast. The life and existence of all universes and the beings therein are sustained by this Cidākāśa (consciousness-space) which is an immanent ground of all. This aspect or expression of Akṣarabrahman is formless and impersonal; nevertheless, it is concrete, qualified and determinate.

As seen above, Akṣara as Cidākāśa is all-pervading and immanent in māyā-prakṛti and the products thereof. But despite its immanence in māyā-prakṛti, it is totally divine, untouched and untainted by it, for it is eternally transcendent to māyā-prakṛti and its three guṇas. The transcendental aspect of Akṣarabrahman is formful, personal, qualitative, and determinate; while the immanent aspect of the same (though qualitative) is formless, impersonal, all-pervading all-supporting, illuminating consciousness-space. Glorifying the illimitable vastness of Akṣara as Cidākāśa, smaller than the small; that on which all the worlds together with their inhabitants are grounded is this imperishable Akṣarabrahman. In the bosom of that Akṣarabrahman, are seen an infinite number of the assemblage of worlds (brahmāndas).

Svāminārāyaṇa makes a distinction between the ever uncreated eternal Cidākāśa (consciousness-space) which is unmodified and unchanging and the element evolved from the tamoguṇa aspect of prakṛti which is modifiable and is subject to contraction and expansion. Cidākāśa is one of the forms or expressions of Akṣarabrahman; while ordinary ākāśa is a product of prakṛti. Thus, space evolved from the tamas aspect of prakṛti is the physical space that is subject to change and limitations of space and time; while Cidākāśa is beyond it in every respect.

The Muṇḍaka Upaniṣad, too, elucidates:

“This immortal Brahman is verily in front. Brahman is behind. Brahman is to the right and to the left. It is below and above. This Brahman verily pervades the whole world.” (Mundaka-upaniṣad 2/2/11)

Bhadreśadāsa includes to his commentary:

“ittham idaṃ sarvamapi prapañcavistārakaṃ viśvaं jagad brahmaiva brahmākṣarātmakameva” (Mundaka-upaniṣad 2/2/11, p.280)

“In this manner, the entire manifested world is pervaded by Brahman.”

The Bhagavad-Gītā also states:

“tad akṣaraṃ brahma dūrasthaṃ cāntike ca vyāpakatvāt” (Bhagavad-Gītā 13/15, p.283)

“It is far as well as near since it is all-pervading.”

The Brahmasūtra says in the Daharādhikaraṇa:

“taccaitadsarvaṃ cidakāśākhye brahmaṇi susamanveti” (Brahmasūtra 1/3/14, p.102)

“These all characteristics suit to cidākāśa Akṣarabrahman.”

The same fact is revealed by the Bhāṣyakāra in the Daharādhikaraṇa of Brahmasūtra^[1].

²⁴⁶ Brahmasūtra 1/3/14, p.101-102

In the Muṇḍaka Upaniṣad, the same discussion is found regarding Akṣarabrahman in 2/2/2. It states:

“That which is subtler than the subtle and within which the realms and their inhabitants stay, that is this Akṣarabrahman.”

In the same way, the Katha Upaniṣad describes that:

“All realms are supported by it (which is called Brahman)” (Katha-upaniṣad 5/8),

While the Bhagavad-Gītā simply calls Akṣarabrahman as the supporter of all beings (bhūtabhartṛ) (Bhagavad-Gītā 13/16) and the supporter of all (sarvabhartṛ) (Bhagavad-Gītā 13/14).

In addition to this, Yājñavalkya’s answer to Gārgī in Brhadāraṇyaka-upaniṣad 3/8,

“It is this Akṣara upon which the whole world is woven back and forth and within the governance of this Akṣara that all is upheld in its proper place, working as it should.”

A similar declaration can be found in the Chāndogya Upaniṣad:

“As far as this (material) space extends, so extends the (dahara, literally subtle) space within the heart. Within it, rests both the sky and the earth, both fire and air, both the sun and the moon, lightning and the stars. Whatever of this (world) is here and whatever is not -it all rests within this (spiritual space).” (Chāndogya-upaniṣad XII 8/1/3)

It has emerged as a topic of discussion for the Daharādhikaraṇa in Brahmasūtras 1/3/14-23, similarly, in Vacanāmṛta Gadhadā I/46, Svāminārāyaṇa points to at the end of his clarification by denoting to the knowledge of cidākāśa as ‘daharavidyā’. Notably, Akṣarabrahman is not the material space (bhautika ākāśa).

Footnotes and references:

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[1]:

Brahmasūtra 1/3/14, p.101-102