Advaita Bodha Deepika from Chap 8 /Lamp of Nondual Knowldge

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" In this work the author has explained how Ignorance obscures the

true nature of the Self which is non-dual only; how by its veiling

aspect it covers It (the Self) with two effects — `that It does not

exist' and `that It does not shine forth', how by its other aspect,

in the shape of the mind, projecting individuals, Iswara and the

world and presenting them as real, thus giving rise to illusion; how

one fully qualified is alone fit to obtain this knowledge; how a

bare scholar of the shastras cannot be fit; how enquiry is the chief

means for knowledge; how this enquiry consists in hearing of,

reflecting upon and contemplation of TRUTH, and Samadhi; how the

indirect knowledge gained by hearing puts an end to the idea

that `It does not exist' and the direct knowledge gained by

reflection, which means enquiry `WHO I AM' and seeking within,

destroys the wrong notion that `It does not shine forth'; how the

knowledge of THOU in THAT THOU ART is identical with the knowledge

of THAT; how by meditation the different latencies perishing which

were the obstacles on the way and the mind which is the limiting

adjunct (upadhi) of the individual perishes too and by the eventual

unobstructed realisation of BRAHMAN (God) the Seeker becomes free

from the bondage of the three kinds of Karma which form the cycle of

births and deaths; how in truth there is neither bondage nor release

for the SELF and in what way to extinguish the mind. "

 

This book is one of the few esteemed by Sri Maharshi and this

translation was thoroughly revised in His Presence.

 

Copyright 1993-2007 by John Mark Ockerbloom

(onlinebooks) Sri Karapatra Swami translated into

English by Sri Ramanananda Saraswathi

 

Chap. 8

 

Manonasa: The Extinction of the 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.

 

Master: 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. Disciple: 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.

 

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.

 

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.

 

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.

 

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'?

 

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.

 

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.

 

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.

 

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.

 

best regards, Era