-- IF YOU WANT TO ACHIEVE ANYTHING IN
SPIRITUALITY OR TO GET SPIRITUAL BLISS,
CONTROL OF MIND & DESTRUCTION OF MIND
IS A MUST.
-- REFER EARLIER POSTING --
 |
MIND IS {MANAS + BUDDHI(INTELLECT)+CHIT+AHANKARA(EGO)} |
 |
ARTISTIC VIEW OF MIND ENVELOPING MAN |
-- FOR EXAMPLE,' ADVAITHA BODHA DEEPIKA'
SPECIFIES "MANO NASHA" AS THE 8th CHAPTER
9th CHAPTER--SAVIKALPA SAMADHI (WITH FORM)
10th CHAPTER--NIRVIKALPA SAMADHI (FORMLESS)
11th CHAPTER--JIVAN MUKTHI (LIBERATED WHILE
LIVING)
12th CHAPTER--VIDEHA MUKTI (LIVING WITHOUT
AWARENESS OF BODY)
EVEN MANY OTHER BOOKS MENTION THE SAME
-- KAIVALYA NAVANEETHA BY THANDAVARAYA
SWAMY says those liberated here & now --
They are free from thoughts(mano nasha) and therefore
live happily,like an undisputed suzerain of the whole
world.The ideaof bondage & release vanish for them
altogether so much so,they laugh at those who speak
of such things
-- YOGA VASISTA SARA says in the chapter
DISSOLUTION OF MIND--
When the mind is abandoned (ie,dissolved), everything
that is duel or single is dissolved.What remains after that
is the SUPREME BRAHMAN, peaceful,eternal.and free
from misery.
There is nothing to equal the supreme joy felt by a
person of pure mind who has attained the state of pure
consciousness and overcome death.
-- RIBHU GITA (original Sanskrit-1924verses) says--
The state of firm abidance in that thought-free
(Mano-nasha) alert Awareness-Self constitutes integral
perfection,yoga,wisdom,Moksha,Sahaja Samadhi,the
state of Shiva & the state of Atman-Self scriptures
proclaim by the title of Brahman.
There never was a mind nor any of its countless forms like
world, jivas etc.There isn't the least doubt that all these
are the form of the eternally undifferentiable Supreme
Brahman Self.This is the Truth.
-- ALL SAINTS HAVE TOLD THE SAME !
-- KAIVALYA NAVANEETHA BY THANDAVARAYA
SWAMY says those liberated here & now --
They are free from thoughts(mano nasha) and therefore
live happily,like an undisputed suzerain of the whole
world.The ideaof bondage & release vanish for them
altogether so much so,they laugh at those who speak
of such things
-- YOGA VASISTA SARA says in the chapter
DISSOLUTION OF MIND--
When the mind is abandoned (ie,dissolved), everything
that is duel or single is dissolved.What remains after that
is the SUPREME BRAHMAN, peaceful,eternal.and free
from misery.
There is nothing to equal the supreme joy felt by a
person of pure mind who has attained the state of pure
consciousness and overcome death.
-- RIBHU GITA (original Sanskrit-1924verses) says--
The state of firm abidance in that thought-free
(Mano-nasha) alert Awareness-Self constitutes integral
perfection,yoga,wisdom,Moksha,Sahaja Samadhi,the
state of Shiva & the state of Atman-Self scriptures
proclaim by the title of Brahman.
There never was a mind nor any of its countless forms like
world, jivas etc.There isn't the least doubt that all these
are the form of the eternally undifferentiable Supreme
Brahman Self.This is the Truth.
-- ALL SAINTS HAVE TOLD THE SAME !
-- BHAGWAN NITHYANANDA IN CHIDAKASHA GITHA --
O Hari! Burn the ego! One who has destroyed the Manas
has destroyed MAYA !
If you have Manas, you want everything. If you have no
Manas, you do not want anything. If you have Manas,
God becomes a separate being for you. When you
have merged Manas in Buddhi, you have no separate
God.All appears as one. If you have desire, you want
a separate God, because God's help is necessary to
accomplish your desire. Then the Manas goes after the
various objects of the senses and causes doubt about
various matters.
-- BHAGWAN RAMANA MAHARSHI IN UPADESHA
SARAM --
By the power of meditation, devoid of thoughts,one is
established in true Being,and this is supreme devotion.
The practice of fixing the mind in its own source in the
heart is, without doubt,true bhakthi,yoga and
understanding.
Absorption,or laya,and destruction or nasha are the two
kinds of mind control. When merely absorbed, it emerges
again, but not when it is destroyed.
When the mind has been suspended by breath restraint,it
may then be annihilated by single-minded attention to
the Self.
O Hari! Burn the ego! One who has destroyed the Manas
has destroyed MAYA !
If you have Manas, you want everything. If you have no
Manas, you do not want anything. If you have Manas,
God becomes a separate being for you. When you
have merged Manas in Buddhi, you have no separate
God.All appears as one. If you have desire, you want
a separate God, because God's help is necessary to
accomplish your desire. Then the Manas goes after the
various objects of the senses and causes doubt about
various matters.
-- BHAGWAN RAMANA MAHARSHI IN UPADESHA
SARAM --
By the power of meditation, devoid of thoughts,one is
established in true Being,and this is supreme devotion.
The practice of fixing the mind in its own source in the
heart is, without doubt,true bhakthi,yoga and
understanding.
Absorption,or laya,and destruction or nasha are the two
kinds of mind control. When merely absorbed, it emerges
again, but not when it is destroyed.
When the mind has been suspended by breath restraint,it
may then be annihilated by single-minded attention to
the Self.
-- AFTER 'MANO NASHA' YOU ARE LEFT WITH SOUL
(ATHMA) ONLY ie, GOD ONLY !!
-- NOTION 'I AM BRAHMAN', 'I AM SHIVA' 'I AM SAT-
-CHIT-ANANDA' IS A MUST TO BE FEARLESS &
ACHIEVE LIBERATION !!
-- NOT BEING A MASTER OF MIND IS A HUMAN BIRTH
WASTED !
-- RUNNING BEHIND HENNU(LADIES),HONNU(MONEY),
MANNU(LAND) WHICH ARE PART OF MAYA &
NOT REAL!, WHAT PURPOSE IS SERVED ?
-- RUNNING BEHIND HENNU(LADIES),HONNU(MONEY),
MANNU(LAND) WHICH ARE PART OF MAYA &
NOT REAL!, WHAT PURPOSE IS SERVED ?
MEANS FOR IMPROVING MIND CONTROL
-- Firm belief that MIND is world & is unreal.
-- Complete dispassion(vairagya) so that mind need not
hold on to anything.
-- Ananya Bhakthi(unlimited reverence) of BRAHMAN /
ATHMA.
-- Block all thoughts which are like shadows / dreams.
Bundle of thoughts is MIND & WORLD !
-- Be ego-less after knowing the unreality of the world &
identifying your Athma as the source of all names,forms
in the mind projected world.
Above analysis helps to destroy the thought ' I ' which
makes it easy to remain as ATHMA
-- Direct mind inwards to ATHMA instead of allowing it to
flow outside to objective world thro' meditation, control
of breath(prana yama) etc.
-- Unceasing NAMA JAPA(repetition of GOD's name) or
PRANAVA(sound of OMKARA).
-- Control of PANCHENDRIYAS(Five Senses)--seeing,
smelling,hearing,taste & touch.
-- Banish from MIND--KAMA(LUST), KRODA(ANGER),
LOBHA(STINGY), MOHA(POSSESSIVE), MADA(EGO)
& MATHSARYA(JEALOUSY).
1. In the previous chapter, having taught the realisation of
the non-dual Brahman, the master now treats of the extinction
of the mind as the sole means of realising Brahman.
M.: Wise son, leave off the mind which is the limiting
adjunct giving rise to individuality, thus causing the great
malady of repeated births and deaths, and realise Brahman.
2. D.: Master, how can the mind be extinguished? Is it not
very hard to do so? Is not the mind very powerful, restive and
ever vacillating? How can one relinquish the mind?
3-4. M.: To give up the mind is very easy, as easy as crushing
a delicate flower, or removing a hair from butter or winking
your eyes. Doubt it not. For a self-possessed resolute seeker
not bewitched by the senses, but by strong dispassion grown
indifferent to external objects, there cannot be the least
difficulty in giving up the mind.
D.: How is it so easy?
M.: The question of difficulty arises only if there is a mind
to leave off. Truly speaking, there is no mind. When told ‘There
is a ghost here’ an ignorant child is deluded into believing the
existence of the non-existent ghost, and is subject to fear,
misery and troubles, similarly in the untainted Brahman by
fancying things that are not, as this and that, a false entity
known as the mind arises seemingly real, functioning as this
and that, and proving uncontrollable and mighty to the unwary,
whereas to the self-possessed, discerning seeker who knows
its nature, it is easy to relinquish. Only a fool ignorant of its
nature says it is most difficult.
5-10. D.: What is the nature of mind?
M.: To think this and that. In the absence of thought, there
can be no mind. On the thoughts being extinguished the mind
will remain only in name like the horn of a hare; it will vanish as
a non-entity like a barren woman’s son, or a hare’s horn, or a
flower in the sky. This is also mentioned in the Yoga Vasishta.
D.: How?
M.: Vasishta says: ‘Listen, O Rama, there is nothing to
speak of as mind. Just as the ether exists without form, so also
the mind exists as the blank insentience. It remains only in
name; it has no form. It is not outside, nor is it in the heart. Yet
like the ether, the mind though formless fills all’.
D.: How can this be?
M.: Wherever thought arises as this and that, there is the
mind.
D.: If there be mind wherever there is thought, are thought
and mind different?
M.: Thought is the index of the mind. When a thought
arises mind is inferred. In the absence of thought, there can
be no mind. Therefore mind is nothing but thought. Thought
is itself mind.
D.: What is ‘thought’?
M.: ‘Thought’ is imagination. The thought-free state is
Bliss Supreme (Sivasvarupa). Thoughts are of two kinds; the
recalling of things experienced and unexperienced.
11. D.: To begin with, please tell me what is ‘thought’.
M.: Sages say that it is nothing but to think of any external
object as this or that, is or is not, this-wise or that-wise, etc.
12-13. D.: How is this to be classified under the heads of
things experienced and unexperienced?
M.: Of objects of senses, such as sound, already experienced
as ‘I saw — I heard — I touched etc.’ to think of them as
having been seen, heard, touched is the recollection of things
already experienced. To call to mind unexperienced objects of
senses is the thought of unexperienced things.
14. D.: That thoughts pertain to things already experienced
is understandable. But how to think of those not so experienced
unless they are reminiscences of things already experienced?
One can never think of things not experienced. How then can
we say— to think of things not already experienced is ‘thought’?
15. M.: Yes, it is quite possible. To think of things not
experienced is also thought. Objects unexperienced appear as
such only after thinking.
D.: How can the things not already experienced come
within the orbit of thought?
M.: By the process of positive and negative induction
(anvaya, vyatireka), all mental imagery must be said to be
thought-forms, whether already experienced or not.
16-17. D.: How do you apply the positive and negative
induction here?
M.: Whether existent or non-existent, already experienced
or not so experienced, whatever and however something is
thought of, it is apprehended. The mere thought of it amounts
to apprehension. This is the positive induction.
Real or unreal, experienced or not, however it may be,
whatever is not thought of, is not apprehended. This is negative
induction. From this process also it follows that thought is
apprehension.
18. D.: How can mere thought of anything be its
apprehension also? Things are apprehended directly by the
senses or by recall of past experiences to the mind. On the
other hand,things unheard of or unseen cannot be
apprehended by simple thinking of them. Therefore the logical
conclusion that mere thought of anything is its apprehension,
does not hold.
M.: You are not right. How can you say that things not
directly cognised by the senses are not apprehended? The
pleasures of heaven though not already enjoyed, are vividly
pictured in our minds. This is owing to our knowledge of the
shastras which depict them. Though not experienced they
appear to us as delights not experienced.
19-21. D.: Things experienced can be thought of and
cognised. But things unexperienced cannot be cognised even
if thought of.
M.: Now listen. Experienced or unexperienced things can
be cognised. As things already experienced at a distant place
are thought of and cognised, so also things unexperienced can
be thought of and cognised, on hearing from others, such as
the Mount Meru of bright gold.
Though eyes and ears are closed, yet visions and sounds can
be thought of and cognised. Though in dark, one can still think
of an object and cognise it. Even without eyes and ears the
blind and the deaf cognise forms and sounds on thinking of
them.Therefore, already known or unknown, all that is thought
of can be apprehended. This is the affirmative proposition.
22. D.: What is negation?
M.: In the absence of mind, in swoons, deep sleep or
trance there is no thinking and consequently nothing is seen.
Not only in these states but also in waking, if one does not
think, there is no phenomenon.
23-25. D.: Even in waking it cannot be so. Objects of
direct cognition even if not thought of, are apprehended.
M.: No. What you say is not true. Everyday experience
teaches us otherwise.
D.: How?
M.: When a man is keenly attentive to something, he does
not answer when someone calls. Later he says ‘I was intent on
something else; I could not hear; I could not see; I was not
aware’ etc. It is therefore clear that without attention objects of
direct cognition cannot be apprehended.
26-28. D.: Cannot the objects of direct cognition be
apprehended, without attention?
M.: Though in direct contact with the senses, objects
cannot be cognised without attention to them. Though the
necklace is in contact with the body, because the wearer is
not attentive, its presence is not known; being unaware of
it, she even misses the ornament and searches for it. Though
in touch with the body of the wearer the necklace is missed
for want of attention.
Again a patient writhing with pain can be made to forget
it by drawing his attention to something else; similarly the grief
of bereavement is forgotten by attention being directed to other
matters of interest.
It is obvious that without attention, even the objects of
direct cognition cannot be recognised.
29-31. From this it follows that the cognition of anything
experienced or not, however it may be, can only be of the form
of thought. Therefore the perception of things has been
signified by various terms in Vedanta, such as cognition as this
and that,will, thought, mode of mind, intellect, latency, reflected
consciousness, the heart-knot, the seen, illusion, the individual,
the world, the all, God etc.
D.: Where has it been said that this knowledge is the all?
On the other hand it is said that maya became the all.
M.: Yes. Maya is the knowledge which is spoken of. Only
this objective knowledge goes under the different names, maya,
avidya, bondage, impurity, darkness, ignorance, the mind, the
cycles of repeated births and deaths etc.
D.: Be it so, what has this got to do with the extinction of
the mind?
M.: Listen. You must understand that the knowledge
signified by all these terms is only the mind.
32-33. D.: Who else says so?
M.: Vasishta has said to Rama: ‘Whatever objective
knowledge manifests as this and that, or not this and not that,
or in any other manner, it is only the mind. The mind is nothing
but this manifest knowledge’.
34. D.: Let it be so. How can the mind be extinguished?
M.: To forget everything is the ultimate means. But for
thought, the world does not arise. Do not think and it will not
arise. When nothing arises in the mind, the mind itself is lost.
Therefore do not think of anything, forget all. This is the best
way to kill the mind.
35-37. D.: Has anyone else said so before?
M.: Vasishta said so to Rama thus: ‘Efface thoughts of all
kinds, of things enjoyed, not enjoyed, or otherwise. Like
wood or stone, remain free from thoughts.
Rama: Should I altogether forget everything?
Vasishta: Exactly; altogether forget everything and remain
like wood or stone.
Rama: The result will be dullness like that of stones or
wood.
Vasishta: Not so. All this is only illusion. Forgetting the
illusion, you are freed from it. Though seeming dull, you
will be the Bliss Itself. Your intellect will be altogether clear
and sharp. Without getting entangled in worldly life, but
appearing active to others remain as the very Bliss of
Brahman and be happy. Unlike the blue colour of the sky, let
not the illusion of the world revive in the pure Ether of
Consciousness-Self. To forget this illusion is the sole means
to kill the mind and remain as Bliss. Though Shiva, Vishnu, or
Brahman Himself should instruct you, realisation is not
possible without this one means. Without forgetting
everything, fixity as the Self is impossible. Therefore
altogether forget everything.’
38-39. D.: Is it not very difficult to do so?
M.: Though for the ignorant it is difficult, for the
discerning few it is very easy. Never think of anything but the
unbroken unique Brahman. By a long practice of this, you will
easily forget the non-self. It cannot be difficult to remain still
without thinking anything. Let not thoughts arise in the mind;
always think of Brahman. In this way all worldly thoughts will
vanish and thought of Brahman alone will remain. When this
becomes steady, forget even this, and without thinking ‘I am
Brahman’, be the very Brahman. This cannot be difficult to
practise.
40. Now my wise son, follow this advice; cease thinking
of anything but Brahman. By this practice your mind will be
extinct; you will forget all and remain as pure Brahman.
41. He who studies this chapter and follows the instructions
contained therein, will soon be Brahman Itself!
-- Complete dispassion(vairagya) so that mind need not
hold on to anything.
-- Ananya Bhakthi(unlimited reverence) of BRAHMAN /
ATHMA.
-- Block all thoughts which are like shadows / dreams.
Bundle of thoughts is MIND & WORLD !
-- Be ego-less after knowing the unreality of the world &
identifying your Athma as the source of all names,forms
in the mind projected world.
Above analysis helps to destroy the thought ' I ' which
makes it easy to remain as ATHMA
-- Direct mind inwards to ATHMA instead of allowing it to
flow outside to objective world thro' meditation, control
of breath(prana yama) etc.
-- Unceasing NAMA JAPA(repetition of GOD's name) or
PRANAVA(sound of OMKARA).
-- Control of PANCHENDRIYAS(Five Senses)--seeing,
smelling,hearing,taste & touch.
-- Banish from MIND--KAMA(LUST), KRODA(ANGER),
LOBHA(STINGY), MOHA(POSSESSIVE), MADA(EGO)
& MATHSARYA(JEALOUSY).
======================
Following is 'MANO NASHA' Chapter of
'Advaitha Bodha Deepika'
MANONASA
THE EXTINCTION OF MIND
1. In the previous chapter, having taught the realisation of
the non-dual Brahman, the master now treats of the extinction
of the mind as the sole means of realising Brahman.
M.: Wise son, leave off the mind which is the limiting
adjunct giving rise to individuality, thus causing the great
malady of repeated births and deaths, and realise Brahman.
2. D.: Master, how can the mind be extinguished? Is it not
very hard to do so? Is not the mind very powerful, restive and
ever vacillating? How can one relinquish the mind?
3-4. M.: To give up the mind is very easy, as easy as crushing
a delicate flower, or removing a hair from butter or winking
your eyes. Doubt it not. For a self-possessed resolute seeker
not bewitched by the senses, but by strong dispassion grown
indifferent to external objects, there cannot be the least
difficulty in giving up the mind.
D.: How is it so easy?
M.: The question of difficulty arises only if there is a mind
to leave off. Truly speaking, there is no mind. When told ‘There
is a ghost here’ an ignorant child is deluded into believing the
existence of the non-existent ghost, and is subject to fear,
misery and troubles, similarly in the untainted Brahman by
fancying things that are not, as this and that, a false entity
known as the mind arises seemingly real, functioning as this
and that, and proving uncontrollable and mighty to the unwary,
whereas to the self-possessed, discerning seeker who knows
its nature, it is easy to relinquish. Only a fool ignorant of its
nature says it is most difficult.
5-10. D.: What is the nature of mind?
M.: To think this and that. In the absence of thought, there
can be no mind. On the thoughts being extinguished the mind
will remain only in name like the horn of a hare; it will vanish as
a non-entity like a barren woman’s son, or a hare’s horn, or a
flower in the sky. This is also mentioned in the Yoga Vasishta.
D.: How?
M.: Vasishta says: ‘Listen, O Rama, there is nothing to
speak of as mind. Just as the ether exists without form, so also
the mind exists as the blank insentience. It remains only in
name; it has no form. It is not outside, nor is it in the heart. Yet
like the ether, the mind though formless fills all’.
D.: How can this be?
M.: Wherever thought arises as this and that, there is the
mind.
D.: If there be mind wherever there is thought, are thought
and mind different?
M.: Thought is the index of the mind. When a thought
arises mind is inferred. In the absence of thought, there can
be no mind. Therefore mind is nothing but thought. Thought
is itself mind.
D.: What is ‘thought’?
M.: ‘Thought’ is imagination. The thought-free state is
Bliss Supreme (Sivasvarupa). Thoughts are of two kinds; the
recalling of things experienced and unexperienced.
11. D.: To begin with, please tell me what is ‘thought’.
M.: Sages say that it is nothing but to think of any external
object as this or that, is or is not, this-wise or that-wise, etc.
12-13. D.: How is this to be classified under the heads of
things experienced and unexperienced?
M.: Of objects of senses, such as sound, already experienced
as ‘I saw — I heard — I touched etc.’ to think of them as
having been seen, heard, touched is the recollection of things
already experienced. To call to mind unexperienced objects of
14. D.: That thoughts pertain to things already experienced
is understandable. But how to think of those not so experienced
unless they are reminiscences of things already experienced?
One can never think of things not experienced. How then can
we say— to think of things not already experienced is ‘thought’?
15. M.: Yes, it is quite possible. To think of things not
experienced is also thought. Objects unexperienced appear as
such only after thinking.
D.: How can the things not already experienced come
within the orbit of thought?
M.: By the process of positive and negative induction
(anvaya, vyatireka), all mental imagery must be said to be
thought-forms, whether already experienced or not.
16-17. D.: How do you apply the positive and negative
induction here?
M.: Whether existent or non-existent, already experienced
or not so experienced, whatever and however something is
thought of, it is apprehended. The mere thought of it amounts
to apprehension. This is the positive induction.
Real or unreal, experienced or not, however it may be,
whatever is not thought of, is not apprehended. This is negative
induction. From this process also it follows that thought is
apprehension.
18. D.: How can mere thought of anything be its
apprehension also? Things are apprehended directly by the
senses or by recall of past experiences to the mind. On the
other hand,things unheard of or unseen cannot be
apprehended by simple thinking of them. Therefore the logical
conclusion that mere thought of anything is its apprehension,
does not hold.
M.: You are not right. How can you say that things not
directly cognised by the senses are not apprehended? The
pleasures of heaven though not already enjoyed, are vividly
pictured in our minds. This is owing to our knowledge of the
shastras which depict them. Though not experienced they
appear to us as delights not experienced.
19-21. D.: Things experienced can be thought of and
cognised. But things unexperienced cannot be cognised even
if thought of.
M.: Now listen. Experienced or unexperienced things can
be cognised. As things already experienced at a distant place
are thought of and cognised, so also things unexperienced can
be thought of and cognised, on hearing from others, such as
the Mount Meru of bright gold.
Though eyes and ears are closed, yet visions and sounds can
be thought of and cognised. Though in dark, one can still think
of an object and cognise it. Even without eyes and ears the
blind and the deaf cognise forms and sounds on thinking of
them.Therefore, already known or unknown, all that is thought
of can be apprehended. This is the affirmative proposition.
22. D.: What is negation?
M.: In the absence of mind, in swoons, deep sleep or
trance there is no thinking and consequently nothing is seen.
Not only in these states but also in waking, if one does not
think, there is no phenomenon.
23-25. D.: Even in waking it cannot be so. Objects of
direct cognition even if not thought of, are apprehended.
M.: No. What you say is not true. Everyday experience
teaches us otherwise.
D.: How?
M.: When a man is keenly attentive to something, he does
not answer when someone calls. Later he says ‘I was intent on
something else; I could not hear; I could not see; I was not
aware’ etc. It is therefore clear that without attention objects of
direct cognition cannot be apprehended.
26-28. D.: Cannot the objects of direct cognition be
apprehended, without attention?
M.: Though in direct contact with the senses, objects
cannot be cognised without attention to them. Though the
necklace is in contact with the body, because the wearer is
not attentive, its presence is not known; being unaware of
it, she even misses the ornament and searches for it. Though
in touch with the body of the wearer the necklace is missed
for want of attention.
Again a patient writhing with pain can be made to forget
it by drawing his attention to something else; similarly the grief
of bereavement is forgotten by attention being directed to other
matters of interest.
It is obvious that without attention, even the objects of
direct cognition cannot be recognised.
29-31. From this it follows that the cognition of anything
experienced or not, however it may be, can only be of the form
of thought. Therefore the perception of things has been
signified by various terms in Vedanta, such as cognition as this
and that,will, thought, mode of mind, intellect, latency, reflected
consciousness, the heart-knot, the seen, illusion, the individual,
the world, the all, God etc.
D.: Where has it been said that this knowledge is the all?
On the other hand it is said that maya became the all.
M.: Yes. Maya is the knowledge which is spoken of. Only
this objective knowledge goes under the different names, maya,
avidya, bondage, impurity, darkness, ignorance, the mind, the
cycles of repeated births and deaths etc.
D.: Be it so, what has this got to do with the extinction of
the mind?
M.: Listen. You must understand that the knowledge
signified by all these terms is only the mind.
32-33. D.: Who else says so?
M.: Vasishta has said to Rama: ‘Whatever objective
knowledge manifests as this and that, or not this and not that,
or in any other manner, it is only the mind. The mind is nothing
but this manifest knowledge’.
34. D.: Let it be so. How can the mind be extinguished?
M.: To forget everything is the ultimate means. But for
thought, the world does not arise. Do not think and it will not
arise. When nothing arises in the mind, the mind itself is lost.
Therefore do not think of anything, forget all. This is the best
way to kill the mind.
35-37. D.: Has anyone else said so before?
M.: Vasishta said so to Rama thus: ‘Efface thoughts of all
kinds, of things enjoyed, not enjoyed, or otherwise. Like
wood or stone, remain free from thoughts.
Rama: Should I altogether forget everything?
Vasishta: Exactly; altogether forget everything and remain
like wood or stone.
Rama: The result will be dullness like that of stones or
wood.
Vasishta: Not so. All this is only illusion. Forgetting the
illusion, you are freed from it. Though seeming dull, you
will be the Bliss Itself. Your intellect will be altogether clear
and sharp. Without getting entangled in worldly life, but
appearing active to others remain as the very Bliss of
Brahman and be happy. Unlike the blue colour of the sky, let
not the illusion of the world revive in the pure Ether of
Consciousness-Self. To forget this illusion is the sole means
to kill the mind and remain as Bliss. Though Shiva, Vishnu, or
Brahman Himself should instruct you, realisation is not
possible without this one means. Without forgetting
everything, fixity as the Self is impossible. Therefore
altogether forget everything.’
38-39. D.: Is it not very difficult to do so?
M.: Though for the ignorant it is difficult, for the
discerning few it is very easy. Never think of anything but the
unbroken unique Brahman. By a long practice of this, you will
easily forget the non-self. It cannot be difficult to remain still
without thinking anything. Let not thoughts arise in the mind;
always think of Brahman. In this way all worldly thoughts will
vanish and thought of Brahman alone will remain. When this
becomes steady, forget even this, and without thinking ‘I am
Brahman’, be the very Brahman. This cannot be difficult to
practise.
40. Now my wise son, follow this advice; cease thinking
of anything but Brahman. By this practice your mind will be
extinct; you will forget all and remain as pure Brahman.
41. He who studies this chapter and follows the instructions
contained therein, will soon be Brahman Itself!
Thank you.
ReplyDeleteIn the name of Jesus Atama sir i want to meet you once if you wishes,can i get your phone number and address no force, in the name of Jesus amen Allah ke naam per salaam jai guru Dev
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