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.He is Kutastha Brahman that clearlyunderstands everything and is a Sakshi or silent witness of the Jiva and his activities.You are able to see the objects only.But the Sakshi or Kutastha Brahman sees the mind, itsmodifications, the Jivatman or reflected consciousness and the various objects of the universe.BRAHMAN IS AKHANDATime, space and Vastu (substance) are the three categories of the mind.Every object hasthree kinds of limitations (Pariccheda).Grapes, for instance, are obtainable in a certain season onlyand in certain places only.So grape has got Desa-Kala-Pariccheda (limitation by space and time).Ithas got Vastu-Pariccheda also.You cannot find grape in a mango tree.But, the existence ofBrahman or Satchidananda is free from these three kinds of Pariccheda(Trividha-Pariccheda-Rahita), because He is eternal, infinite and the essence and Adhishthana forall substances.An Englishman is different from an Indian.There is Svajatiya Bheda.A tree is differentfrom a stone.There is Vijatiya-Bheda.There is difference between a fruit, flower and leaves in thetree.There is difference between a hand, arm, leg, foot, etc.This is Svagata-Bheda.Brahman hasnot got these three kinds of Bheda.There cannot be another Brahman, because Infinity is One.Sothere is no Svajatiya-Bheda in Brahman.The world has emanated from Brahman.It is illusory.So itcannot bring Vijatiya-Bheda for Brahman.World is Brahman Himself.Sat-Chit-Ananda are notthree entities.They are one.It is only Sabda-Bheda, like water, Pani, Jala.Sat is Chit.Chit is Sat.Chit is Ananda.So there is no Svagata-Bheda in Brahman.Bheda is a mental creation produced byspace, colour, size, etc.If anything is free from the three kinds of Pariccheda (limitation) of Desa, Kala, Vastu andthree kinds of Bheda as described above, then it is termed Akhanda.You can ascribeAkhanda-Lakshana to that substance.That Lakshana can be attributed to Brahman only.ENQUIRY OF  WHO AM I?Moksha (release from the Samsaric wheel of birth and death) comes through Jnana(knowledge of Atman or God).Jnana comes through Vichara (right enquiry) of  Who am I? orunderstanding and thinking of the right essential significance of the Mahavakya,  Tat Tvam Asi(Thou art That) of the Upanishads.Enquiry of  Who am I? and understanding of  Tat Tvam Asiare one and the same.184MIND ITS MYSTERIES AND CONTROLBrahma-Jnana, which enquires into the true nature of  I is the fire which destroys the mind.It is the  Jnanagni referred to in the Gita (IV-37):  Jnanagnih sarvakarmani bhasmasatkurutetatha The fire of wisdom reduces all actions (and the false  I ) to ashes.When any thought arises in the mind, enquire: Why has this Vritti (modification) arisen?Whom it concerns? Who am I? All the thoughts will die eventually.All mental activities will cease.The mind will turn inward.It will rest on Atman.This is Vedantic Sadhana.You will have to persistconstantly in the Sadhana whatever stray thoughts arise.The one thought  Who am I? will destroyall other thoughts of worldly nature.That thought will die by itself.Ego will vanish.Balance left isKevala Asti; Chinmatra; Kevala Suddha Chaitanya; Chidakasa-Matra which is Nama-Rupa-Rahita(free from all names and forms), Vyavahararahita, Mala-Vasana-Rahita, Nishkriya, Niravayava,which is Santa-Siva-Advaita of the Mandukya Upanishad.That is Atman.That is to be known.THE SAKSHI BHAVAIt is the Vritti (modification in the mind) that binds you with the object.You identifyyourself with the Vritti and, through the Vritti, with the object.That is the secret.Be a Sakshi (silentwitness to the activities of the mind) of the Vrittis of the mind.There will be no longer bondage.Bethe seer of the mind s dramatic performances and be not involved with the mind itself.When you see a man suffering from appendicular colic, you do not feel yourself any pain.But when you get the same colic, you cry out and experience intense agony.Why? Because ofegoism (Ahankara) you identify yourself with the body.If there is absence of Ahankara, you willnot feel any pain [ Pobierz całość w formacie PDF ]