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Is there any way of adoring the Supreme which is all, except by abiding firmly as that!

Disciple: Master! What is the means to gain the state of eternal bliss, ever devoid of misery?

Master: Apart from the statement in the Veda that wherever there is body there is misery, this is also the direct experience of all people; therefore, one should enquire into one's true nature which is ever bodiless, and one should remain as such. This is the means to gaining that state.

Disciple: What is meant by saying that one should enquire into one's true nature and understand it?

Master: Experiences such as "I went; I came; I was; I did" come naturally to everyone. From these experiences, does it not appear that the consciousness "I" is the subject of those various acts? Enquiry into the true nature of that consciousness, and remaining as oneself is the way to understand, through enquiry, one's true nature.

Disciple: How is one to enquire: "Who am I?"

Master: Actions such as 'going' and 'coming' belong only to the body. And so, when one says "I went, I came", it amounts to saying that the body is "I". But, can the body be said to be the consciousness "I", since the body was not before it was born, is made up of the five elements, is non-existent in the state of deep sleep, and becomes a corpse when dead? Can this body which is inert like a log of wood be said to shine as "I" "I"? Therefore, the "I" consciousness which at first arises in respect of the body is referred to variously as self-conceit (tarbodham), egoity (ahankara), nescience (avidya), maya, impurity (mala), and individual soul (jiva) .

Can we remain without enquiring into this? Is it not for our redemption through enquiry that all the scriptures declare that the destruction of "self-conceit" is release (mukti)? Therefore, making the corpse-body remain as a corpse, and not even uttering the word "I", one should enquire keenly thus: "Now, what is it that rises as 'I'". Then, there would shine in the Heart a kind of wordless illumination of the form 'I' 'I'. That is, there would shine of its own accord the pure consciousness which is unlimited and one, the limited and the many thoughts having disappeared. If one remains quiescent without abandoning that (experience), the egoity, the individual sense, of the form 'I am the body' will be totally destroyed, and at the end the final thought, viz. the 'I'-form also will be quenched like the fire that burns camphor (without leaving any sediment). The great sages and scriptures declare that this alone is release.

Disciple: When one enquires into the root of 'self conceit' which is of the form 'I', all sorts of different thoughts without number seem to rise; and not any separate 'I' thought.

Master: Whether the nominative case, which is the first case, appears or not, the sentences in which the other cases appear have as their basis the first case; similarly, all the thoughts that appear in the heart have as their basis the egoity which is the first mental mode 'I', the cognition of the form 'I am the body'; thus, it is the rise of egoity that is the cause and source of the rise of all other thoughts; therefore, if the self-conceit of the form of egoity which is the root of the illusory tree of samsara (bondage consisting of transmigration) is destroyed, all other thoughts will perish completely like an uprooted tree. Whatever thoughts arise as obstacles to one's sadhana (spiritual discipline) - the mind should not be allowed to go in their direction, but should be made to rest in one's self which is the Atman; one should remain as witness to whatever happens, adopting the attitude 'Let whatever strange things happen, happen; let us see!' This should be one's practice. In other words, one should not identify oneself with appearances; one should never relinquish one's self.

This is the proper means for destruction of the mind (manonasa) which is of the nature of seeing the body as self, and which is the cause of all the aforesaid obstacles. This method which easily destroys egoity deserves to be called devotion (bhakti), meditation (dhyana), concentration (yoga), and knowledge (jnana). Because God remains of the nature of the Self, shining as 'I' in the heart, because the scriptures declare that thought itself is bondage, the best discipline is to stay quiescent without ever forgetting Him (God, the Self), after resolving in Him the mind which is of the form of the 'I'-thought, no matter by what means. This is the conclusive teaching of the Scriptures.

Disciple: Is enquiry only the means for removal of the false belief of selfhood in the gross body, or is it also the means for removal of the false belief of selfhood in the subtle and causal bodies?

Master: It is on the gross body that the other bodies subsist. In the false belief of the form "I am the body" are included all the three bodies consisting of the five sheaths. And destruction of the false belief of selfhood in the gross body is itself the destruction of the false belief of selfhood in the other bodies. So inquiry is the means to removal of the false belief of selfhood in all the three bodies.

Disciple: While there are different modifications of the internal organ, viz. manas (reflection), buddhi (intellect), chitta (memory) and ahankara (egoity), how can it be said that the destruction of the mind alone is release?

Master: In the books explaining the nature of the mind, it is thus stated: "The mind is formed by the concretion of the subtle portion of the food we eat; it grows with the passions such as attachment and aversion, desire and anger; being the aggregate of mind, intellect, memory and egoity, it receives the collective singular name 'mind', the characteristics that it bears are thinking, determining, etc.; since it is an object of consciousness (the self), it is what is seen, inert; even though inert, it appears as if conscious because of association with consciousness (like a red-hot iron ball); it is limited, non-eternal, partite, and changing like wax, gold, candle, etc.; it is of the nature of all elements (of phenomenal existence); its locus is the heart-lotus even as the loci of the sense of sight, etc., are the eyes, etc.; it is the adjunct of the individual soul thinking of an object, it transforms itself into a mode, and along with the knowledge that is in the brain, it flows through the five sense-channels, gets joined to objects by the brain (that is associated with knowledge), and thus knows and experiences objects and gains satisfaction. That substance is the mind". Even as one and the same person is called by different names according to the different functions he performs, so also one and the same mind is called by the different names: mind, intellect, memory, and egoity, on account of the difference in the modes - and not because of any real difference. The mind itself is of the form of all, i.e. of soul, God and world; when it becomes of the form of the Self through knowledge there is release, which is of the nature of Brahman: this is the teaching.

Disciple: If these four - mind, intellect, memory and egoity - are one and the same why are separate locations mentioned for them?

Master: It is true that the throat is stated to be the location of the mind, the face or the heart of the intellect, the navel of the memory, and the heart or sarvanga of the egoity; though differently stated thus yet, for the aggregate of these, that is the mind or internal organ, the location is the heart alone. This is conclusively declared in the Scriptures.

Disciple: Why is it said that only the mind which is the internal organ, shines as the form of all, that is of soul, God and world?

Master: As instruments for knowing the objects the sense organs are outside, and so they are called outer senses; and the mind is called the inner sense because it is inside. But the distinction between inner and outer is only with reference to the body; in truth, there is neither inner or outer. The mind's nature is to remain pure like ether. What is referred to as the heart or the mind is the collocation of the elements (of phenomenal existence) that appear as inner and outer. So there is no doubt that all phenomena consisting of names and forms are of the nature of mind alone. All that appear outside are in reality inside and not outside; it is in order to teach this that in the Vedas also all have been described as of the nature of the heart. What is called the heart is no other than Brahman.

Disciple: How can it be said that the heart is no other than Brahman?

Master: Although the self enjoys its experiences in the states of waking, dream, and deep sleep, residing respectively in the eyes, throat and heart, in reality, however, it never leaves its principal seat, the heart. In the heart-lotus which is of the nature of all, in other words in the mind-ether, the light of that self in the form 'I' shines. As it shines thus in everybody, this very self is referred to as the witness (sakshi) and the transcendent (turiya literally the fourth). The 'I'-less supreme Brahman which shines in all bodies as interior to the light in the form 'I' is the Self-ether (or knowledge-ether): that alone is the absolute Reality. This is the super-transcendent (turiyatita). Therefore, it is stated that what is called the heart is no other than Brahman. Moreover, for the reason that Brahman shines in the hearts of all souls as the Self, the name 'Heart' is given to Brahman*. The meaning of the word hridayam, when split thus 'hrit-ayam', is in fact Brahman. The adequate evidence for the fact that Brahman, which shines as the self, resides in the hearts of all is that all people indicate themselves by pointing to the chest when saying 'I'.

Disciple: If the entire universe is of the form of mind, then does it not follow that the universe is an illusion? If that be the case, why is the creation of the universe mentioned in the Veda?

Master: There is no doubt whatsoever that the universe is the merest illusion. The principal purport of the Veda is to make known the true Brahman, after showing the apparent universe to be false. It is for this purpose that the Vedas admit the creation of the world and not for any other reason. Moreover, for the less qualified persons creation is taught, that is the phased evolution of prakriti (primal nature), mahat-tattva (the great intellect), tanmatras (the subtle essences), bhutas (the gross elements), the world, the body, etc., from Brahman: while for the more qualified simultaneous creation is taught, that is, that this world arose like a dream on account of one's own thoughts induced by the defect of not knowing oneself as the Self. Thus, from the fact that the creation of the world has been described in different ways it is clear that the purport of the Vedas rests only in teaching the true nature of Brahman after showing somehow or other the illusory nature of the universe. That the world is illusory, every one can directly know in the state of realization which is in the form of experience of one's bliss-nature.

Disciple: Is Self-experience possible for the mind, whose nature is constant change?

Master: Since sattva-guna (the constituent of prakriti which makes for purity, intelligence, etc.) is the nature of mind, and since the mind is pure and undefiled like ether, what is called mind is, in truth, of the nature of knowledge. When it stays in that natural (i.e. pure) state, it has not even the name 'mind'. It is only the erroneous knowledge which mistakes one for another that is called mind. What was (originally) the pure sattva mind, of the nature of pure knowledge, forgets its knowledge-nature on account of nescience, gets transformed into the world under the influence of tamo-guna (i.e. the constituent of prakriti which makes for dullness, inertness, etc.), being under the influence of rajo-guna (i.e. the constituent of prakriti which makes for activity, passions, etc.), imagines "I am the body, etc.; the world is real", it acquires the consequent merit and demerit through attachment, aversion, etc., and, through the residual impressions (vasanas) thereof, attains birth and death. But the mind, which has got rid of its defilement (sin) through action without attachment performed in many past lives, listens to the teaching of scripture from a true guru, reflects on its meaning, and meditates in order to gain the natural state of the mental mode of the form of the Self, i.e. of the form 'I am Brahman' which is the result of the continued contemplation of Brahman. Thus will be removed the mind's transformation into the world in the aspect of tamo-guna, and its roving therein in the aspect of rajo-guna. When this removal takes place the mind becomes subtle and unmoving. It is only by the mind that is impure and is under the influence of rajas and tamas that Reality (i.e. the Self) which is very subtle and unchanging cannot be experienced; just as a piece of fine silk cloth cannot be stitched with a heavy crowbar, or as the details of subtle objects cannot be distinguished by the light of a lamp flame that flickers in the wind. But in the pure mind that has been rendered subtle and unmoving by the meditation described above, the Self-bliss (i.e. Brahman) will become manifest. As without mind there cannot be experience, it is possible for the purified mind endowed with the extremely subtle mode (vritti) to experience the Self-bliss, by remaining in that form (i.e. in the form of Brahman). Then, that one's self is of the nature of Brahman will be clearly experienced.

Disciple: Is the aforesaid Self-experience possible, even in the state of empirical existence, for the mind which has to perform functions in accordance with its prarabdha (the past karma which has begun to fructify)?

Master: A Brahmin may play various parts in a drama; yet the thought that he is a Brahmin does not leave his mind. Similarly, when one is engaged in various empirical acts there should be the firm conviction "I am the Self", without allowing the false idea "I am the body, etc." to rise. If the mind should stray away from its state, then immediately one should enquire, "Oh! Oh! We are not the body etc.! Who are we?" and thus one should reinstate the mind in that (pure) state. The enquiry "Who am I?" is the principal means to the removal of all misery and the attainment of the supreme bliss. When in this manner the mind becomes quiescent in its own state, Self-experience arises of its own accord, without any hindrance. Thereafter sensory pleasures and pains will not affect the mind. All (phenomena) will appear then, without attachment, like a dream. Never forgetting one's plenary Self-experience is real bhakti (devotion), yoga (mind-control), jnana (knowledge) and all other austerities. Thus say the sages.

Disciple: When there is activity in regard to works, we are neither the agents of those works nor their enjoyers. The activity is of the three instruments (i.e., the mind, speech, and body). Could we remain (unattached) thinking thus?

Master: After the mind has been made to stay in the Self which is its Deity, and has been rendered indifferent to empirical matters because it does not stray away from the Self, how can the mind think as mentioned above? Do not such thoughts constitute bondage? When such thoughts arise due to residual impressions (vasanas), one should restrain the mind from flowing that way, endeavour to retain it in the Self-state, and make it turn indifferent to empirical matters. One should not give room in the mind for such thoughts as: "Is this good? Or, is that good? Can this be done? Or, can that be done?" One should be vigilant even before such thoughts arise and make the mind stay in its native state. If any little room is given, such a (disturbed) mind will do harm to us while posing as our friend; like the foe appearing to be a friend, it will topple us down. Is it not because one forgets one's Self that such thoughts arise and cause more and more evil? While it is true that to think through discrimination, "I do not do anything; all actions are performed by the instruments", is a means to prevent the mind from flowing along thought vasanas, does it not also follow that only if the mind flows along thought vasanas that it must be restrained through discrimination as stated before? Can the mind that remains in the Self-state think as 'I' and as 'I behave empirically thus and thus'? In all manner of ways possible one should endeavour gradually not to forget one's (true) Self that is God. If that is accomplished, all will be accomplished. The mind should not be directed to any other matter. Even though one may perform, like a mad person, the actions that are the result of prarabdha-karma, one should retain the mind in the Self-state without letting the thought 'I do' arise. Have not countless bhaktas (devotees) performed their numerous empirical functions with an attitude of indifference?

Disciple: What is the real purpose of sannyasa (renunciation)?

Master: Sannyasa is only the renunciation of the 'I' thought, and not the rejection of the external objects. He who has renounced (the "I" thought) thus remains the same whether he is alone or in the midst of the extensive samsara (empirical world). Just as when the mind is concentrated on some object, it does not observe other things even though they may be proximate, so also, although the sage may perform any number of empirical acts, in reality he performs nothing, because he makes the mind rest in the Self without letting the 'I' thought arise. Even as in a dream one appears to fall head downwards, while in reality one is unmoving, so also the ignorant person, i.e., the person for whom the 'I' thought has not ceased, although he remains alone in constant meditation, is in fact one who performs all empirical actions. Thus the wise ones have said.

Disciple: The mind, sense-organs, etc., have the ability to perceive; yet why are they regarded as perceived objects?

Master: Drik - (Knower) Drisya - (Known object)
1. The seer Pot (i.e. the seen object)
2. The eye organ Body, Pot, etc.
3. The sense of sight The eye organ
4. The mind The sense of sight
5. The individual soul The mind
6. Consciousness (the Self) The individual soul

As shown in the above scheme, since we, the consciousness, know all objects, we are said to be drik (knower). The categories ending with pot are the objects seen, since they are what are known. In the table of 'knowledge: ignorance (i.e. knower-known)' given above, among the knowers and objects of knowledge, it is seen that one is knower in relation to another; yet, since that one is object in relation to another, none of those categories is, in reality, the knower. Although we are said to be the 'knower' because we know all, and not the 'known' because we are not known by anything else, we are said to be the 'knower' only in relation to the known objects. In truth, however, what is called the 'known' is not apart from us. And so we are the Reality that transcends those two (the knower and the known). All the others fall within the knower-known categories.

Disciple: How do egoity, soul, self, and Brahman come to be identified?

Master: The Example The Exemplified

1. The iron-ball Egoity

2. The heated iron-ball The soul which appears as a superimposition on the Self

3. The fire that is in The light of consciousness, i.e. the immutable
the heated iron-ball Brahman, which shines in the soul in everybody

4. The flame of fire which The all pervading Brahman which remains as one
remains as one

From the examples given above, it will be clear how egoity, soul, witness, and All-witness come to be identified.

Just as in the wax-lump that is with the smith numerous and varied metal-particles lie included and all of them appear to be one wax-lump, so also in deep sleep the gross and subtle bodies of all the individual souls are included in the cosmic maya which is nescience, of the nature of sheer darkness, and since the souls are resolved in the Self becoming one with it, they see everywhere darkness alone. From the darkness of sleep, the subtle body, viz. egoity, and from that (egoity) the gross body arise respectively. Even as the egoity arises, it appears superimposed on the nature of the Self, like the heated iron-ball. Thus, without the soul (jiva) which is the mind or egoity that is conjoined with the Consciousness-light, there is no witness of the soul, viz. the Self, and without the Self there is no Brahman that is the All-witness. Just as when the iron ball is beaten into various shapes by the smith, the fire that is in it does not change thereby in any manner, even so the soul may be involved in ever so many experiences and undergo pleasures and pains, and yet the Self-light that is in it does not change in the least thereby, and like the ether it is the all-pervasive pure knowledge that is one, and it shines in the heart as Brahman.

Disciple: How is one to know that in the heart the Self itself shines as Brahman?

Master: Just as the elemental ether within the flame of a lamp is known to fill without any difference and without any limit both the inside and the outside of the flame, so also the knowledge-ether that is within the Self-light in the heart, fills without any difference and without any limit both the inside and the outside of that Self-light. This is what is referred to as Brahman.

Disciple: How do the three states of experience, the three bodies, etc., which are imaginations, appear in the Self-light which is one, impartite and self-luminous? Even if they should appear, how is one to know that the Self alone remains ever unmoving?

Master: The Example The Exemplified

1. The Lamp The Self
2. The door Sleep
3. The door-step Mahat-tattva
4. The inner wall Nescience or the causal body
5. The mirror The egoity
6. The windows The five cognitive sense-organs
7. The inner chamber Deep sleep in which the causal body is manifest
8. The middle chamber Dream in which the subtle body is manifest
9. The outer court Waking state in which the gross
body is manifest

The Self which is the lamp (1) shines of its own accord in the inner chamber, i.e., the causal body (7) that is endowed with nescience as the inner wall (4) and sleep as the door (2); when by the vital principle as conditioned by time, karma, etc., the sleep-door is opened, there occurs a reflection of the Self in the egoity-mirror (5) that is placed next to the door-step - Mahat-tattva; the egoity-mirror thus illumines the middle chamber, i.e., the dream state (8), and, through the windows which are the five cognitive sense-organs (6), the outer court, i.e., the waking state. When, again, by the vital principle as conditioned by time, karma, etc., the sleep-door gets shut, the egoity ceases along with waking and dream, and the Self alone ever shines. The example just given explains how the Self is unmoving, how there is difference between the Self and the egoity and how the three states of experience, the three bodies, etc., appear.

Disciple: Although I have listened to the explanation of the characteristics of enquiry in such great detail, my mind has not gained even a little peace. What is the reason for this?

Master: The reason is the absence of strength or one-pointedness of the mind.

Disciple: What is the reason for the absence of mental strength?

Master: The means that make one qualified for enquiry are meditation, yoga, etc. One should gain proficiency in these through graded practice, and thus secure a stream of mental modes that is natural and helpful. When the mind that has in this manner become ripe, listens to the present enquiry, it will at once realize its true nature which is the Self, and remain in perfect peace, without deviating from that state. To a mind which has not become ripe, immediate realization and peace are hard to gain through listening to enquiry. Yet, if one practices the means for mind-control for some time, peace of mind can be obtained eventually.

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