Self-enquirySelf-enquiry is the first work the Maharshi ever wrote. It was written about 1901, that is, when he was a young man of about twenty-two. He was already a Jnani (Sage) in perfect realization of the Self, in the resplendent bliss of Divine Knowledge. At that time he was living in Virupaksha Cave on the hill of Arunachala. A number of disciples had already gathered round him. Although he had not actually taken a vow of silence, he seldom spoke, and so wrote his replies to certain questions put to him by Gambhiram Seshayya, one of the earliest devotees. The latter copied them in his diary. After his death this diary was obtained from his brother. The questions and answers were edited by Natanananda and published with Bhagavan's approval under the name of Vichara Sangraham, or Self-Enquiry. Subsequently they were changed into the form of an essay. The original form has been adopted in the present work.
There is no youthfulness or immaturity in the work. The Master wrote with the authority of full spiritual knowledge, just as in his later years. Like all his expositions, verbal as well as written, this is concerned with practical questions of the path to realization of the Self, never with barren theory. However, it does differ from later expositions in one important respect: that is, that it describes not only the path of Self- enquiry but others also; meditation on one's identity with the Self and a yogic path based on breath-control. He himself prescribed only Self-enquiry or submission to the Guru. He would say: "There are two ways: ask yourself `Who am I?' or submit."
Why did he include the mention of less direct and more elaborate methods in this first exposition? The obvious contingent reason is that the disciple for whom it was written had been reading books about these various methods and asked questions about them. Perhaps also, in a wider sense, it is appropriate that there should first be a general exposition of various methods before the lifelong instruction in that which he prescribed. Certainly the other methods, although described, are scarcely recommended.
The breath control that is described is, of course, not mere physical exercise. It is the spiritual significance of the exercise that makes it an elaborate science. `Science' is indeed the right word for it, for it is a traditional Indian science of self- purification. This makes it abstruse for the Western reader who has no previous grounding in it, especially as, like all sciences, it has its technical vocabulary which does not permit adequate translation without lengthy notes. One has to remember that in writing this exposition the Maharshi knew that he could count on a technical knowledge of the science in question in the person for whom he wrote. The consolation for Western readers is to remember that he neither recommended nor prescribed this path and in his later works scarcely mentioned it. It is not necessary for them to learn its technicalities.
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 Vedas that wherever there is a 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.
D: What is meant by saying that one should enquire into one's true nature and understand it?
M: 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.
D: How is one to enquire `Who am I?'
M: 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 nonexistent 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.1 The great sages and scriptures declare that this alone is release.
D: 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.
M: 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
1That is, without leaving any sediment.
D: 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?
M: 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 enquiry is the means to removal of the false belief of selfhood in all the three bodies.
D: 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?
M: 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 lac, gold, wax, 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.
D: If these four -- mind, intellect, memory and egoity -- are one and the same why are separate locations mentioned for them?
M: 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.
D: 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?
M: 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 nor 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 [?].
D: How can it be said that the Heart is no other than Brahman?
M: 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 [?].2 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'.
D: 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 Vedas?
M: There is no doubt whatsoever that the universe is the merest illusion. The principal purport of the Vedas is to make known the true Brahman [?], after showing the apparent universe
[?] (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, everyone can directly know in the state of Realization which is in the form of experience of one's bliss-nature.
D: Is Self-experience possible for the mind, whose nature is constant change?
M: 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 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.
D: 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)?
M: 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.
D: 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?
M: 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?
D: What is the real purport of sannyasa (renunciation)?
M: 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.3 Thus the wise ones have said.
D: The mind, sense-organs, etc., have the ability to perceive; yet why are they regarded as perceived objects?
|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|
3Like those who listen to a story with their attention fixed elsewhere, the mind whose residual impressions have worn away does not really function even if it appears to do so. The mind that is not free from residual impressions really functions even if it does not appear to do so; this is like those who while remaining stationary imagine in their dreams that they climb up a hill and fall therefrom -- Reality in Forty Verses: Supplement, v. 30objects 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.
D: How do egoity, soul, self, and Brahman come to be identified?
|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||The light of conscious-|
|heated iron-ball||ness, i.e. the immutable Brahman [?], which shines in the soul in every body|
|4 The flame of fire which remains as one||The all pervading Brah- man which remains as one|
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 [?].
D: How is one to know that in the Heart the Self itself shines as Brahman?
M: 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 [?].
D: How do the three states of experience, the three bodies, etc., which are imaginations, appear in the Self-light which is one, unitary and self-luminous? Even if they should appear, how is one to know that the Self alone remains ever unmoving?
|The Example||The Exemplified|
|1 The lamp||The Self|
|2 The door||Sleep|
|3 The doorstep||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|
D: 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?
M: The reason is the absence of strength or one-pointedness of the mind.
D: What is the reason for the absence of mental strength?
M: 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 become ripe in this manner, hears about this 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 hearing about the enquiry. Yet, if one practises the means for mind control for some time, peace of mind can be obtained eventually.
D: Of the means for mind control, which is the most important?
M: Breath control is the means for mind control.
D: How is breath to be controlled?
M: Breath can be controlled either by absolute retention of breath (kevala kumbhaka) or by regulation of breath (pranayama).
D: What is absolute retention of breath?
M: It is making the vital air stay firmly in the Heart, even without exhalation and inhalation. This is achieved through meditation on the vital principle, etc.
D: What is regulation of breath?
M: It is making the vital air stay firmly in the Heart through exhalation, inhalation and retention, according to the instructions given in the yoga texts.
D: How is breath control the means for mind control?
M: There is no doubt that breath control is the means for mind control, because the mind, like breath, is a part of air, because the nature of mobility is common to both, because the place of origin is the same for both, and because when one of them is controlled the other gets controlled.
D: Since breath control leads only to quiescence of the mind (manolaya) and not to its destruction (manonasa), how can it be said that breath control is the means for enquiry which aims at the destruction of mind?
M: The scriptures teach the means for gaining Self-realization in two modes -- as the yoga with eight limbs (ashtanga yoga) and as knowledge with eight limbs (ashtanga jnana). By regulation of breath (pranayama) or by absolute retention thereof (kevala kumbhaka), which is one of the limbs of yoga, the mind gets controlled. Without leaving the mind at that, if one practises the further discipline such as withdrawal of the mind from external objects (pratyahara), then at the end, Self- realization which is the fruit of enquiry will surely be gained.
D: What are the limbs of yoga?
M: Yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, and samadhi. Of these -- (1) Yama [?]: This stands for the cultivation of such principles of good conduct as nonviolence (ahimsa), truth (satya), non-stealing (asteya), celibacy (Brahmacharya), and non-possession (aparigraha).
(2) Niyama [?]: This stands for the observance of such rules of good conduct as purity (saucha), contentment (santosha), austerity (tapas), study of the sacred texts (svadhyaya), and devotion to God (Isvarapranidhana).4
(3) Asana [?]: Of the different postures, eighty-four are the main ones. Of these, again, four, viz., simha, bhadra, padma, and siddha [?]5 are said to be excellent. Of these too,
4The Aim of yama [?]and niyama [?]is the attainment of all good paths open to those eligible for moksha [?]. For more details see works like the Yoga Sutra and Hathayoga Dipika.
5Siddhasana: Left heel should be placed over genital organ and over that, the right heel. Fixing the gaze between the eyebrows, the body should remain motionless and erect like a stick.
(4) Pranayama [?]: According to the measures prescribed in the sacred texts, exhaling the vital air is rechaka, inhaling is puraka and retaining it in the Heart is kumbhaka. As regards `measure', some texts say that rechaka and puraka should be equal in measure, and kumbhaka twice that measure, while other texts say that if rechaka is one measure, puraka should be of two measures, and kumbhaka of four. By `measure' what is meant is the time that would be taken for the utterance of the Gayatri mantra once. Thus pranayama [?] consisting of rechaka, puraka, and kumbhaka, should be practised daily according to ability, slowly and gradually. Then, there would arise for the mind a desire to rest in happiness without moving. After this, one should practise pratyahara [?].
(5) Pratyahara [?]: This is regulating the mind by preventing it from flowing towards the external names and forms. The mind, which had been till then distracted, now becomes controlled. The aids in this respect are (1) meditation on the pranava, (2) fixing the attention betwixt the eyebrows, (3) looking at the tip of the nose, and (4) reflection on the nada. The mind that has thus become one-pointed will be fit to stay in one place. After this, dharana should be practised.
(6) Dharana: This is fixing the mind in a locus which is fit for meditation. The loci that are eminently fit for meditation are the Heart and Brahmarandhra (aperture in the crown of the head). One should think that in the middle of the eight-petalled lotus6 that is at this place, there shines, like a
6 Although it is true that the lotus in the crown of the head is said to have a thousand petals, it also may be described as having eight petals because each of these eight consists of 125 sub-petals.
(7) Dhyana [?]: This is meditation, through the `I am He'
thought, that one is not different from the nature of the aforesaid flame. Even, thus, if one makes the enquiry `Who am I?', then, as the scripture declares, `The Brahman [?] which is everywhere shines in the Heart as the Self that is the witness of the intellect', one would realize that it is the Divine Self that shines in the Heart as `I-I'. This mode of reflection is the best meditation.
(8) Samadhi: As a result of the fruition of the aforesaid meditation, the mind gets resolved in the object of meditation without harbouring the ideas `I am such and such; I am doing this and this'. This subtle state in which even the thought `I-I' disappears is samadhi. If one practises this everyday, seeing to it that sleep does not supervene, God will soon confer on one the supreme state of quiescence of mind.
D: What is the purport of the teaching that in pratyahara one should meditate on the pranava?
M: The purport of prescribing meditation on the pranava is this. The pranava is Omkara consisting of three and a half matras, viz., a, u, m, and ardha matra. Of these, a stands for the waking state, Visva jiva, and the gross body; u stands for the dream state, Taijasa jiva, and the subtle body; m stands for the sleep state, Prajna jiva, and the causal body; the ardha matra represents the Turiya [?] which is the self or `I-nature'; and what is beyond that is the state of Turiyatita, or pure Bliss. The fourth state which is the state of `I-nature' was referred to in the section on meditation (dhyana). This has been variously described -- as of the nature of amatra which includes the three matras, a, u, and m; as maunakshara (silence-syllable); as ajapa (as muttering without muttering) and as the advaita mantra which is the essence of all mantras such as Panchakshara. In order to get at this true significance, one should meditate on the pranava. This is meditation which is of the nature of devotion consisting in reflection on the truth of the Self. The fruition of this process is samadhi which yields release, which is the state of unsurpassed bliss. The revered Gurus also have said that release is to be gained only by devotion which is of the nature of reflection on the truth of the Self.
D: What is the purport of teaching that one should meditate, through the `I am He' thought, on the truth that one is not different from the self-luminous Reality that shines like a flame?
M: (a) The purport of teaching that one should cultivate the idea that one is not different from the self-luminous Reality is this: Scripture defines meditation in these words, `In the middle of the eight petalled Heart lotus which is of the nature of all, and which is referred to as Kailasa, Vaikunta, and Paramapada, there is the Reality which is of the size of the thumb, which is dazzling like lightning and which shines like a flame. By meditating on it, a person gains immortality.' From this we should know that by such meditation one avoids the defects of (1) the thought of difference, of the form `I am different, and that is different', (2) the meditation on what is limited, (3) the idea that the Real is limited, and (4) that it is confined to one place.
(b) The purport of teaching that one should meditate with the `I am He' (sahaham, Soham) thought is this: sah is the supreme Self, aham [?] is the Self that is manifest as `I'. The jiva [?] which is the Sivalinga resides in the Heart-lotus which is its seat situated in the body which is the city of Brahman [?]; the mind which is of the nature of egoity, goes outward identifying itself with the body, etc. Now, the mind should be resolved in the Heart, i.e., the I-sense that is placed in the body, etc., should be got rid of; when one thus enquires `Who am I?', remaining undisturbed, in that state, the Self-nature becomes manifest in a subtle manner as `I-I'; that Self-nature is all and yet none, and is manifest as the supreme Self everywhere without the distinction of inner and outer; that shines like a flame, as was stated above, signifying the truth `I am Brahman [?]'. If, without meditating on that as being identical with oneself, one imagines it to be different, ignorance will not leave. Hence, the identity-meditation is prescribed.
If one meditates for a long time, without disturbance, on the Self ceaselessly, with the `I am He' thought which is the technique of reflection on the Self, the darkness of ignorance which is in the Heart and all the impediments which are but the effects of ignorance will be removed, and the plenary wisdom will be gained.7
Thus, realizing the Reality in the Heart-cave which is in the city (of Brahman [?]), viz. the body, is the same as realizing the all-perfect God.
In the city with nine gates, which is the body, the wise one resides at ease.8
The body is the temple; the jiva [?] is God (Siva). If one worships him with the `I am He' thought, one will gain release.
7"If meditation in the form `I am Siva' (Sivoham bhavana), which prevents the thought going outwards, is practised always, samadhi will come about."
--Vallalar 8 "In the city that has nine false gates, He resides in the form of bliss." --Bhagavad Gita
Since the Self is the reality of all the gods, the meditation on the Self which is oneself is the greatest of all meditations. All other meditations are included in this. It is for gaining this that the other meditations are prescribed. So, if this is gained, the others are not necessary. Knowing one's Self is knowing God. Without knowing one's Self that meditates, imagining that there is a deity which is different and meditating on it, is compared by the great ones to the act of measuring with one's foot one's own shadow, and to the search for a trivial conch after throwing away a priceless gem that is already in one's possession.9
D: Even though the Heart and the Brahmarandhra alone are the loci fit for meditation, could one meditate, if necessary, on the six mystic centres (adharas)?
M: The six mystic centres, etc., which are said to be loci of meditation, are but products of imagination. All these are meant for beginners in yoga. With reference to meditation on the six centres, the Sivayogins say, `God, who is of the nature of the non-dual, plenary, Consciousness-Self, manifests, sustains and resolves us all. It is a great sin to spoil that Reality by superimposing on it various names and forms such as Ganapati, Brahma, Vishnu, Rudra, Maheswara and Sadasiva', and the Vedantins declare, `All those are but imaginations of
9"We shall meditate on that which, existing in the form of Self, is the atma tattva, is effulgent, and which residing in all living things always says `I', `I'. To seek for a God outside, leaving the God residing in the cave of the Heart, is like throwing away a priceless gem and searching for a trivial bead." --Yoga Vasishtathe mind.' Therefore, if one knows one's Self which is of the nature of consciousness that knows everything, one knows everything. The great ones have also said: `When that One is known as it is in Itself, all that has not been known becomes known.' If we who are endowed with various thoughts meditate on God that is the Self, we would get rid of the plurality of thoughts by that one thought; then, even that one thought would vanish. This is what is meant by saying that knowing one's Self is knowing God. This knowledge is release.
D: How is one to think of the Self?
M: The Self is self-luminous without darkness and light, and is the reality which is self-manifest. Therefore, one should not think of it as this or as that. The very thought of thinking will end in bondage. The purport of meditation on the Self is to make the mind take the form of the Self. In the middle of the Heart-cave the pure Brahman [?] is directly manifest as the Self in the form of `I-I'. Can there be greater ignorance than to think of it in manifold ways, without knowing it as aforementioned?
D: It was stated that Brahman is manifest as the Self in the form of `I-I', in the Heart. To facilitate an understanding of this statement, can it be still further explained?
M: Is it not within the experience of all that during deep sleep, swoon, etc., there is no knowledge whatsoever, i.e., neither Self-knowledge nor other-knowledge? Afterwards, when there is experience of the form `I have woken up from sleep' or `I have recovered from swoon' -- is that not a mode of specific knowledge that has arisen from the aforementioned distinctionless state? This specific knowledge is called vijnana [?].
This vijnana [?]becomes manifest only as pertaining to either the Self or the not-self, and not by itself. When it pertains to the Self, it is called true knowledge, knowledge in the form of that mental mode whose object is the Self, or knowledge which has for its content the unitary (Self); and when it relates to the not-self, it is called ignorance. The state of this vijnana [?], when it pertains to the Self and is manifest as of the form of the Self, is said to be the `I-manifestation'. This manifestation cannot take place as apart from the Real (i.e., the Self). It is this manifestation that serves as the mark for the direct experience of the Real. Yet, this by itself cannot constitute the state of being the Real. That, depending on which this manifestation takes place is the basic Reality which is also called prajnana. The Vedantic text `prajnanam brahma' teaches the same truth.
Know this as the purport of the scripture also. The Self which is self-luminous and the witness of everything manifests itself as residing in the vijnanakosa (sheath of the intellect). By the mental mode which is impartite, seize this Self as your goal and enjoy it as the Self.
D: What is that which is called the inner worship or worship of the attributeless?
M: In texts such as the Ribhu Gita, the worship of the attributeless has been elaborately explained (as a separate discipline). Yet, all disciplines such as sacrifice, charity, austerity, observance of vows, japa, yoga and puja, are, in effect, modes of meditation of the form `I am Brahman [?]'. So, in all the modes of disciplines, one should see to it that one does not stray away from the thought `I am Brahman [?]'. This is the purport of the worship of the attributeless.
D: What are the eight limbs of knowledge (jnana ashtanga)?
M: The eight limbs are those which have been already mentioned, viz., yama, niyama etc., but differently defined:
(1) Yama [?]: This is controlling the aggregate of sense-organs, realizing the defects that are present in the world consisting of the body, etc.
(2) Niyama [?]: This is maintaining a stream of mental modes that relate to the Self and rejecting the contrary modes. In other words, it means love that arises uninterruptedly for the Supreme Self.
(3) Asana [?]: That with the help of which constant meditation on Brahman [?] is made possible with ease is asana [?].
(4) Pranayama [?]: Rechaka (exhalation) is removing the two unreal aspects of name and form from the objects constituting the world, the body etc., puraka (inhalation) is grasping the three real aspects, existence, consciousness and bliss, which are constant in those objects, and kumbhaka is retaining those aspects thus grasped.
(5) Pratyahara [?]: This is preventing name and form which have been removed from re-entering the mind.
(6) Dharana: This is making the mind stay in the Heart, without straying outward, and realizing that one is the Self itself which is Existence-Consciousness-Bliss.
(7) Dhyana [?]: This is meditation of the form `I am only pure consciousness'. That is, after leaving aside the body which consists of five sheaths, one enquires `Who am I?', and as a result of that, one stays as `I' which shines as the Self.
(8) Samadhi: When the `I-manifestation' also ceases, there is (subtle) direct experience. This is samadhi.
For pranayama [?], etc., detailed here, the disciplines such as asana [?], etc., mentioned in connection with yoga are not necessary. The limbs of knowledge may be practised at all places and at all times. Of yoga and knowledge, one may follow whichever is pleasing to one, or both, according to circumstances. The great teachers say that forgetfulness is the root of all evil, and is death for those who seek release,10 so one should rest the mind in one's Self and should never forget the Self: this is the aim. If the mind is controlled, all else can be controlled. The distinction between yoga with eight limbs and knowledge with eight limbs has been set forth elaborately in the sacred texts; so only the substance of this teaching has been given here.
D: Is it possible to practise at the same time the pranayama belonging to yoga and the pranayama pertaining to knowledge?
M: So long as the mind has not been made to rest in the Heart, either through absolute retention (kevala kumbhaka) or through enquiry, rechaka, puraka etc., are needed. Hence, the pranayama [?] of yoga is to be practised during training, and the other pranayama [?] may be practised always. Thus, both may be practised. It is enough if the yogic pranayama is practised till skill is gained in absolute retention.
D: Why should the path to release be differently taught?
Will it not create confusion in the minds of aspirants?
The control of prana [?] which is yoga, and the control of mind which is jnana [?]11 -- these are the two principal means for the destruction of the mind. To some, the former may appear easy, and to others the latter. Yet, jnana [?] is like subduing a turbulent bull by coaxing it with green grass, while yoga is like controlling it through the use of force. Thus the wise ones say that of the three grades of qualified aspirants, the highest reach the goal by making the mind firm in the Self through determining the nature of the real by Vedantic enquiry and by looking upon one's self and all things as of the nature of the Real; the mediocre by making the mind stay in the Heart through kevala kumbhaka [?] and meditating for a long time on the Real; and the lowest grade, by gaining that state in a gradual manner through breath-control, etc.
The mind should be made to rest in the Heart till the destruction of the `I-thought' which is of the form of ignorance, residing in the Heart. This itself is jnana [?]; this alone is dhyana [?] also. The rest are a mere digression of words, digression of the texts. Thus the scriptures proclaim. Therefore, if one gains the skill of retaining the mind in one's Self through some means or other, one need not worry about other matters.
12 and that the means to release is devotion, which is of the nature of reflection on one's own Self.13
Thus, it is the path of realizing Brahman [?] that is variously called Dahara vidya [?], Brahma Vidya, Atma vidya, etc. What more can be said than this? One should understand the rest by inference.
The scriptures teach in different modes. After analysing all those modes the great ones declare this to be the shortest and the best means.
D: By practising the disciplines taught above, one may get rid of the obstacles that are in the mind, viz., ignorance, doubt, error, etc., and thereby attain quiescence of mind. Yet, there is one last doubt. After the mind has been resolved in the Heart, there is only consciousness shining as the plenary reality. When thus the mind has assumed the form of the Self, who is there to enquire? Such enquiry would result in self-worship. It would be like the story of the shepherd searching for the sheep that was all the time on his shoulders!
M: The jiva [?] itself is Siva; Siva Himself is the jiva [?]. It is true that the jiva [?] is no other than Siva. When the grain is hidden inside the husk, it is called paddy; when it is dehusked, it is called rice. Similarly, so long as one is bound by karma [?] one remains a jiva [?]; when the bond of ignorance is broken, one shines as Siva, the Deity. Thus declares a scriptural text. Accordingly, the jiva [?] which is mind, is in reality the pure
12"Of all yogins, only he who rests his unwavering mind and love in me is dear
to me." -- Bhagavad Gita
13"Of the means to release only bhakti [?] (devotion) may be said to be the highest.
For, bhakti [?] is constant reflection on one's own Self." -- Vivekachudamani
The reflection on the Self which is thus practised constantly will destroy the mind, and thereafter will destroy itself like the stick that is used to kindle the cinders burning a corpse. It is this state that is called release.
D: If the jiva is by nature identical with the Self, what is it that prevents the jiva from realizing its true nature?
M: It is forgetfulness of the jiva's true nature; this is known as the power of veiling.
D: If it is true that the jiva has forgotten itself, how does the `I-experience' arise for all?
14Though the obstacles which cause the bondage of birth may be many,
the root-cause for all such changes is ahankara. This root-cause must be destroyed for ever -- Vivekachudamani.
D: What are the characteristics of the jivanmukta (the liberated in life) and the videhamukta (the liberated at death)?
M: `I am not the body. I am Brahman [?] which is manifest as the Self. In me who am the plenary Reality,16 the world consisting of bodies, etc., is a mere appearance, like the blue of the sky'. He who has realized the truth thus is a jivanmukta. Yet, so long as his mind has not been resolved, there may arise some misery for him because of relation to objects on account of prarabdha (karma which has begun to fructify and whose result is the present body), and as the movement of mind has not ceased there will not be also the experience of bliss. The experience of Self is possible only for the mind that has become subtle and unmoving as a result of prolonged meditation. He who is thus endowed with a mind that has become subtle, and who has the experience of the Self is called a jivanmukta. It is the state of jivanmukti that is referred to as the attributeless Brahman [?] and as the Turiya [?]. When even the subtle mind gets resolved, and experience of self ceases, and when one is immersed in the ocean of bliss and has become one with it without any differentiated existence, one is called a videhamukta [?]. It is the state of videhamukti [?] that is referred to as the transcendent attributeless Brahman [?] and as the transcendent Turiya [?]. This is the final goal. Because of the grades in misery and happiness, the released ones, the
15Ignorance cannot hide the basic `I', but it hides the specific truth that the jiva
is the Supreme (Self) -- Kaivalya Navaneetha.
16If there is prolonged meditation that the worlds are an appearance in me, who am the plenary Reality, where can ignorance stand? -- Kaivalya Navaneetha.
MAY THE FEET OF RAMANA, THE MASTER, WHO IS THE GREAT SIVA HIMSELF AND IS ALSO IN HUMAN FORM, FLOURISH FOR EVER!
(Translated by Prof. T. M. P. Mahadevan)
Referred Resources: Reality in Forty Verses: Supplement Virupaksha Cave Vivekachudamani Who am I? Vishnu
Who am I?Who am I? was written at the same period as Self- Enquiry. It began as answers to certain questions asked by Sivaprakasam Pillai, one of the early devotees. The latter arranged and elaborated the questions and answers and submitted them for Bhagavan's approval. They were then published in the form of questions and answers but later changed into the form of a connected exposition. The original work has been adopted in the present edition.
As all living beings desire to be happy always, without misery, as in the case of everyone there is observed supreme love for one's self, and as happiness alone is the cause for love, in order to gain that happiness which is one's nature and which is experienced in the state of deep sleep where there is no mind, one should know one's Self. For that, the path of knowledge, the enquiry of the form `Who am I?', is the principal means.
1. Who am I?
The gross body which is composed of the seven humours (dhatus), I am not; the five cognitive sense organs, viz., the senses of hearing, touch, sight, taste, and smell, which apprehend their respective objects, viz., sound, touch, colour, taste, and odour, I am not; the five conative sense organs, viz., the organs of speech, locomotion, grasping, excretion and procreation, which have as their respective functions, speaking, moving, grasping, excreting and enjoying, I am not; the five vital airs, prana [?], etc., which perform respectively the five functions of inbreathing, etc., I am not; even the mind which thinks, I am not; the nescience too, which is endowed only with the residual impressions of objects, and in which there are no objects and no functionings, I am not.
2. If I am none of these, then Who am I?
After negating all of the above mentioned as `not this', `not this', that Awareness which alone remains -- that I am.
3. What is the nature of Awareness?
The nature of Awareness is Existence-Consciousness-Bliss.
4. When will the realization of the Self be gained?
When the world which is what-is-seen has been removed, there will be realization of the Self which is the seer.
5. Will there not be realization of the Self even while the world is there (taken as real)?
There will not be.
The seer and the object seen are like the rope and the snake. Just as the knowledge of the rope which is the substrate will not arise unless the false knowledge of the illusory serpent goes, so the realization of the Self which is the substrate will not be gained unless the belief that the world is real is removed.
7. When will the world which is the object seen be removed?
When the mind, which is the cause of all cognition and of all actions, becomes quiescent, the world will disappear.
8. What is the nature of the mind?
What is called `mind' is a wondrous power residing in the Self. It causes all thoughts to arise. Apart from thoughts, there is no such thing as mind. Therefore, thought is the nature of mind. Apart from thoughts, there is no independent entity called the world. In deep sleep there are no thoughts, and there is no world. In the states of waking and dream, there are thoughts, and there is a world also. Just as the spider emits the thread (of the web) out of itself and again withdraws it into itself, likewise the mind projects the world out of itself and again resolves it into itself. When the mind comes out of the Self, the world appears. Therefore, when the world appears (to be real), the Self does not appear; and when the Self appears (shines) the world does not appear. When one persistently inquires into the nature of the mind, the mind will end leaving the Self (as the residue). What is referred to as the Self is the Atman. The mind always exists only in dependence on something gross; it cannot stay alone. It is the mind that is called the subtle body or the soul (jiva [?]).
9. What is the path of enquiry for understanding the nature of the mind?
That which rises as `I' in this body is the mind. If one inquires as to where in the body the thought `I' rises first, one would discover that it rises in the Heart. That is the place of the mind's origin. Even if one thinks constantly `I' `I', one will be led to that place. Of all the thoughts that arise in the mind, the `I-thought' is the first. It is only after the rise of this that the other thoughts arise. It is after the appearance of the first personal pronoun that the second and third personal pronouns appear; without the first personal pronoun there will not be the second and third.
10. How will the mind become quiescent?
By the enquiry `Who am I?'. The thought `Who am I?'
will destroy all other thoughts, and like the stick used for stirring the burning pyre, it will itself in the end get destroyed. Then, there will arise Self-realization.
11. What is the means for constantly holding on to the thought `Who am I?'
When other thoughts arise, one should not pursue them, but should inquire `To whom do they arise?' It does not matter how many thoughts arise. As each thought arises, one should inquire with diligence, `To whom has this thought arisen?'. The answer that would emerge would be `To me'. Thereupon if one inquires `Who am I?', the mind will go back to its source; and the thought that arose will become quiescent. With repeated practice in this manner, the mind will develop the skill to stay in its source. When the mind that is subtle goes out through the brain and the sense-organs, the gross names and forms appear; when it stays in the Heart, the names and forms disappear. Not letting the mind go out, but retaining it in the Heart is what is called `inwardness' (antarmukha). Letting the mind go out of the Heart is known as `externalisation' (bahirmukha). Thus, when the mind stays in the Heart, the `I' which is the source of all thoughts will go, and the Self which ever exists will shine. Whatever one does, one should do without the egoity `I'. If one acts in that way, all will appear as of the nature of Siva (God).
12. Are there no other means for making the mind quiescent?
Other than enquiry, there are no adequate means. If through other means it is sought to control the mind, the mind will appear to be controlled, but will again go forth. Through the control of breath also, the mind will become quiescent; but it will be quiescent only so long as the breath remains controlled, and when the breath resumes the mind also will again start moving and will wander as impelled by residual impressions. The source is the same for both mind and breath. Thought, indeed, is the nature of the mind. The thought `I' is the first thought of the mind; and that is egoity. It is from that whence egoity originates that breath also originates. Therefore, when the mind becomes quiescent, the breath is controlled, and when the breath is controlled the mind becomes quiescent. But in deep sleep, although the mind becomes quiescent, the breath does not stop. This is because of the will of God, so that the body may be preserved and other people may not be under the impression that it is dead. In the state of waking and in samadhi, when the mind becomes quiescent the breath is controlled. Breath is the gross form of mind. Till the time of death, the mind keeps breath in the body; and when the body dies the mind takes the breath along with it. Therefore, the exercise of breath control is only an aid for rendering the mind quiescent (manonigraha); it will not destroy the mind (manonasa).
Like the practice of breath control, meditation on the forms of God, repetition of mantras, food restrictions, etc., are but aids for rendering the mind quiescent.
Through meditation on the forms of God and through repetition of mantras, the mind becomes one-pointed. The mind will always be wandering. Just as when a chain is given to an elephant to hold in its trunk it will go along grasping the chain and nothing else, so also when the mind is occupied with a name or form it will grasp that alone. When the mind expands in the form of countless thoughts, each thought becomes weak; but as thoughts get resolved the mind becomes one-pointed and strong; for such a mind Self-enquiry will become easy. Of all the restrictive rules, that relating to the taking of sattvic food in moderate quantities is the best; by observing this rule, the sattvic quality of mind will increase, and that will be helpful to Self-enquiry.
13. The residual impressions (thoughts) of objects appear unending like the waves of an ocean. When will all of them get destroyed?
As the meditation on the Self rises higher and higher, the thoughts will get destroyed.
14. Is it possible for the residual impressions of objects that come from beginningless time, as it were, to be resolved, and for one to remain as the pure Self?
Without yielding to the doubt `Is it possible, or not?', one should persistently hold on to the meditation on the Self. Even if one be a great sinner, one should not worry and weep `O! I am a sinner, how can I be saved?' One should completely renounce the thought `I am a sinner' and concentrate keenly on meditation on the Self; then, one would surely succeed. There are not two minds -- one good and the other evil; the mind is only one. It is the residual impressions that are of two kinds -- auspicious and inauspicious. When the mind is under the influence of auspicious impressions it is called good, and when it is under the influence of inauspicious impressions it is regarded as evil.
The mind should not be allowed to wander towards worldly objects and what concerns other people. However bad other people may be, one should bear no hatred for them. Both desire and hatred should be eschewed. All that one gives to others one gives to one's self. If this truth is understood who will not give to others? When one's self arises all arises; when one's self becomes quiescent all becomes quiescent. To the extent we behave with humility, to that extent there will result good. If the mind is rendered quiescent, one may live anywhere.
15. How long should enquiry be practised?
As long as there are impressions of objects in the mind, so long the enquiry `Who am I?' is required. As thoughts arise they should be destroyed then and there in the very place of their origin through enquiry. If one resorts to contemplation of the Self unintermittently, until the Self is gained, that alone would do. As long as there are enemies within the fortress, they will continue to sally forth; if they are destroyed as they emerge, the fortress will fall into our hands.
16. What is the nature of the Self?
What exists in truth is the Self alone. The world, the individual soul and God are appearances in it. Like silver in mother-of-pearl, these three appear at the same time and disappear at the same time.
The Self is that where there is absolutely no `I-thought'.
That is called `Silence'. The Self itself is the world; the Self itself is `I'; the Self itself is God; all is Siva, the Self.
17. Is not everything the work of God?
Without desire, resolve, or effort, the sun rises; and in its mere presence, the sunstone emits fire, the lotus blooms, water evaporates, people perform their various functions and then rest. Just as in the presence of the magnet the needle moves, it is by virtue of the mere presence of God that the souls governed by the three (cosmic) functions or the fivefold divine activity perform their actions and then rest, in accordance with their respective karmas. God has no resolve; no karma [?]attaches itself to Him. That is like worldly actions not affecting the sun, or like the merits and demerits of the other four elements not affecting all-pervading space.
18. Of the devotees, who is the greatest?
He who gives himself up to the Self that is God is the most excellent devotee. Giving one's self up to God means remaining constantly in the Self without giving room for the rise of any thoughts other than the thought of the Self.
Whatever burdens are thrown on God, He bears them. Since the supreme power of God makes all things move, why should we, without submitting ourselves to it, constantly worry ourselves with thoughts as to what should be done and how, and what should not be done and how not? We know that the train carries all loads, so after getting on it why should we carry our small luggage on our head to our discomfort, instead of putting it down in the train and feeling at ease?
19. What is non-attachment?
As thoughts arise, destroying them utterly without any residue in the very place of their origin is non-attachment. Just as the pearl-diver ties a stone to his waist, sinks to the bottom of the sea and there takes the pearls, so each one of us should be endowed with non-attachment, dive within oneself and obtain the Self-Pearl.
20. Is it not possible for God and the Guru to effect the release of a soul?
God and the Guru will only show the way to release; they will not by themselves take the soul to the state of release.
In truth, God and the Guru are not different. Just as the prey which has fallen into the jaws of a tiger has no escape, so those who have come within the ambit of the Guru's gracious look will be saved by the Guru and will not get lost;
yet, each one should, by his own effort pursue the path shown by God or Guru and gain release. One can know oneself only with one's own eye of knowledge, and not with somebody else's. Does he who is Rama require the help of a mirror to know that he is Rama?
21. Is it necessary for one who longs for release to inquire into the nature of categories (tattvas)?
Just as one who wants to throw away garbage has no need to analyse it and see what it is, so one who wants to know the Self has no need to count the number of categories or inquire into their characteristics; what he has to do is to reject altogether the categories that hide the Self. The world should be considered like a dream.
22. Is there no difference between waking and dream?
Waking is long and a dream short; other than this there is no difference. Just as waking happenings seem real while awake, so do those in a dream while dreaming. In dream the mind takes on another body. In both waking and dream states thoughts, names and forms occur simultaneously.
23. Is it any use reading books for those who long for release?
All the texts say that in order to gain release one should render the mind quiescent; therefore their conclusive teaching is that the mind should be rendered quiescent; once this has been understood there is no need for endless reading. In order to quieten the mind one has only to inquire within oneself what one's Self is; how could this search be done in books? One should know one's Self with one's own eye of wisdom. The Self is within the five sheaths; but books are outside them. Since the Self has to be inquired into by discarding the five sheaths, it is futile to search for it in books. There will come a time when one will have to forget all that one has learned.
24. What is happiness?
Happiness is the very nature of the Self; happiness and the Self are not different. There is no happiness in any object of the world. We imagine through our ignorance that we derive happiness from objects. When the mind goes out, it experiences misery. In truth, when its desires are fulfilled, it returns to its own place and enjoys the happiness that is the Self. Similarly, in the states of sleep, samadhi and fainting, and when the object desired is obtained or the object disliked is removed, the mind becomes inward-turned, and enjoys pure Self-happiness. Thus the mind moves without rest alternately going out of the Self and returning to it.
Under the tree the shade is pleasant; out in the open the heat is scorching. A person who has been going about in the sun feels cool when he reaches the shade. Someone who keeps on going from the shade into the sun and then back into the shade is a fool. A wise man stays permanently in the shade. Similarly, the mind of the one who knows the truth does not leave Brahman [?]. The mind of the ignorant, on the contrary, revolves in the world, feeling miserable, and for a little time returns to Brahman [?] to experience happiness. In fact, what is called the world is only thought. When the world disappears, i.e., when there is no thought, the mind experiences happiness; and when the world appears, it goes through misery.
25. What is wisdom-insight (jnana drishti)?
Remaining quiet is what is called wisdom-insight. To remain quiet is to resolve the mind in the Self. Telepathy, knowing past, present and future happenings and clairvoyance do not constitute wisdom-insight.
26. What is the relation between desirelessness and wisdom?
Desirelessness is wisdom. The two are not different; they are the same. Desirelessness is refraining from turning the mind towards any object. Wisdom means the appearance of no object. In other words, not seeking what is other than the Self is detachment or desirelessness; not leaving the Self is wisdom.
27. What is the difference between enquiry and meditation?
Enquiry consists in retaining the mind in the Self. Meditation consists in thinking that one's self is Brahman [?], Existence-Consciousness-Bliss.
28. What is release?
Inquiring into the nature of one's self that is in bondage, and realising one's true nature is release.
Referred Resources: Self-enquiry Silence