To this Jnana (or intelligence), the noble Satta-Matra is the Seed. Out of this primeval Satta, Jnana rises as a light from flame. This Satta has two aspects. One is heterogeneity and the other is homogeneity. Now we shall explain them both. Pots, pictures and other objects, al though they appear diverse and many, are yet one, in that they are only the differentiations of the one Sat (substance, vis., Earth). The seat of Sat* is that wherein it is Satta alone, non-dual without any attributes. Besides, thou shalt have to free thyself from the three Sattas of Kala (time), Kala (space) and Vastu (substance) and merge thyself in the non- dual Satta-MAtra.
Though from one standpoint, the three Sattas abovementioned, when they are divested of their actions (or characteristics), are really the non-dual Satta, yet Sat is existence and hence is applied to the many objects which change. Satta is Be-ness and hence is here applied to the one principle from which many objects arise. Satta Matra is the eternal Absolute Principle. they are not in their manifestation Satta, the non-dual one, As these three Sattas are the causes of all creating” diversified actions in this world, how can they be called the immaculate Satta (which cannot be a cause) ? Having contemplated alone upon this non-dual Satta which is common to all, may you pervade all quarters with Self-bliss. That which is the end of the Satta (Satta-Samanya) common to all, that seat is the seed of this pure Satta. From the end of this Satta-Saman- }-a, Chit and others of this universe arise.
It is at this terminal point that all Sankalpas of thoughts have to be relinquished and the enjoyment of bliss takes place thereby. It is this that is the seed primal. But there is no seed to the Jnana bliss state (after that). Those whose Jnana is absor bed lastingly in this bliss without any varieties, will never after drown themselves in pains. This is the cause of all ; but it is a causeless cause. It is the essence of all ; but there is no essence to it. In that great glass, all objects differen tiated by this or that, will appear reflected as images, like trees on the bank of a river appearing in its waters. It alone is the stainless. It alone is the ageless. It alone is Atmic Reality.
With the attainment of that state, the mind will become quiescent. May you, after cognizing it firmly, become that Atma. May you attain that Nirvanic Seat.
Here Rama casting his eyes on Vasishta said Thou hast been pleased to vouchsafe an explanation about the nature of these seeds. Through what efforts can one soon attain this Jnana bliss Seat ? Yasishta replied Through properly directed efforts in the direction of those serial seeds (or causes) of pains that I gave out before, the Nirvanic Seat can be expeditiously acquired. In order to attain that Seat which is above all the other Seats, and at the other end of the Satta common to all, you will have to kill out through your human endeavours, all the hosts of Vdsanas without any the least hindrance to your progress and cognize your Tatwa- Jnana ; and then at the very moment when you are merged in the imperishable State of your Reality, you will have attained that Tatwa-State.
Should the Satta-Samanya above described be first reached by you, then with slightly increased efforts, you will attain this state. Therefore direct your meditation towards the acquisition of this Satta-Samanya state and then the other will result as a matter of course with some more efforts. I have already, oh Rama, informed you of one s inability to reach that state, so long 1 as one confines himself to the contemplation of the visibles. At no time or place, will the cognition of the Real take place through the intelligent perception of objects (alone). If, through proper efforts, you destroy the idea of dual Vasanas, then the fell mental disease and other pains will vanish.
Even with all the full efforts, one will find it difficult to destroy Vasanas. One will cope with more difficulty in eradicating- Maha- meru to its root than the ever-growing Vasanas. So long as the mind is not destroyed, so long the Vasanas are not destroyed. Vice versa, so long as the Vdsanas are not destroyed, so long is the mind not destroyed. (They are both in the position of a seed and the sprout). So long as the Tatwa-Jn&na is not attained, so long will the mind not be destroyed. Conversely so long as the mind is not destroyed, so long will Tatwa-JnAna not be reached.
Again so long as the base Vasanas are not destroyed, so long will Jnana not be attained ; so long as Jnana is not attained, so long the Vasa nas will not be destroyed. Therefore all these three the dawn of Tatwa-Jnana, the annihilation of the mind and the extinction of the Vasanas are mutually interdependent and depend upon no other cause than themselves for their mastery. But if through the firm human efforts of a Yogi of discrimination walking in this path, the illusions of enjoyments arising from the five senses be kept at bay, all the above three will be developed.
So long as the three are not developed pari-pasu with great efforts, the Reality will not be reached, even after the lapse of myriads of years. With the association of these three equally for a long time, good results will accrue ; but if they should be developed separately one by one, no firm ness in any one.of them will take place and hence no results. In the former case, the three will destroy the bondage of the mind.
Like the straight thin filament of a lotus stalk which does not part asunder, even though the stalk is broken, all the Vasanas which have been clinging to us from a long time are not and will not be destroyed except through a long continu ed practice of Dbyana (meditation) The wise say that the control of PrAna is tantamount to (or leads to) abdication of the external Vasanas. Therefore, firm endeavours should be made in that direction also. With the giving up of Vasanas, the mind does not exist ; the same result accrues with the control of Prana. Hence follow that course which commends itself to your reason.
Through a long practice of Prana s control and through the initiations by a Guru, Asana (posture), diet and Dhy;\na (meditation), Prana is controlled. But the Vdsanas will be extinguished through the performance of actions with out any attraction or desire), the non-contemplation of Samsara (or the absence of love for this mundane life) and the seeing of all things of form as formless. If there is an end to the life of our antagonist, the Vasanas, the mind too will not arise. Should the winds cease to blow, will particles of dust be seen floating in the atmosphere? The fluctuation of Prana is that of the painful mind. Therefore the control of Prana should be the natural and unfailing duty of all spiritually-minded persons of wisdom.
Without resorting to proper means, the min-d can never be controlled. Can a ferocious rutting elephant be mastered otherwise than through sharp-pointed goad ? The four means for controlling the mind are (i) the cognition of the one Jnana, (2, the association with the wise, (3) the renunciation of the painfal Vasanas, (4) and the control of the fluctuation of Prana. The subjection of the mind through the above four means may be compared to the subsidence of the dust on earth through the showers rained down on it by the clouds.
Persons who resort to other means than these to control the rnind, are like those who, having turned their face from the light, try to dispel darkness through darkness itself. Those who try to control mind through dint of sheer force other than through the abovementioned means, will resemble men who endeavour to bind a rutting elephant with the filament of a lotus stalk. The mind of the ignorant will ever be timid with pains and looking small with them, will never believe in anything, like a shy stag when brought amidst a concourse of people in town.
The vain waste their time, like brutes, long in the fruitless illusions of Tapas, Yajna, holy waters, the visiting of sacred shrines, the worship of gods, gifts and others. But you should abandon all these as tending to re-birth ; and clinging tast to the one immaculate Brahma Jnana, destroy all desires. Oh Rama, after perceiving the one Jnana Seat without the Sankalpa of thoughts and free from the perceived visibles, may you rest in your heart without the bondage-giving thoughts. Though engaged in actions, may you always shine in the Brahmic Seat of non-actor, wherein is the wealth which is the common property of all mankind.
Those stainless persons who are able to destroy their mind through enquiry can be stated to have truly realized the fruits of re-birth. Though slight, this mind will rear up its thousand-headed hood and think in diverse ways through unceasing contemplation and enquiry. But the blooming tree of right enquiry will root itself so firmly in this pedestal of earth that no whirlwind of flitting thoughts will ever be able to shake it from its stable position. It is averred by the great ones that those who perform, like the brutes, the offices of walking andjstanding, eating and sleeping and such like without devoting their minds to any (spiritual) enquiry are mere carcases.
Through the indestructible Jnana vision, you should either through yourself or the aid of the exalted Ones be ceaselessly engaged in the pursuit of this gentle enquiry of, who am “ I” ? and “ what is this universe ?” It is this true enquiry alone that generates Jnana in the path of Adhy- atma science which concerns itself with the discovery of truth without any doubt. Through right enquiry, the object of en quiry can be found like the essence in milk. One who has equa lity of vision though the enjoyment of the final beatitude will wear it as his foremost ornament ; will never degrade himself from that state; will be able to digest all things taken in like sugar candy by a swan whether such things are polluted or mixed with poison or are injurious to health or adulterated. Whether they swallow virulent poison or counter-poison or milk or sugarcane juice or food, they will preserve a per fect equanimity of mind.
Whether one points his dagger deep in their head or preserves it, they will regard them nei ther as foes or friends. Since persons of equal vision will look upon all equally, their heart will be filled with bliss. The wise will always arrest their mind through their intelligence from entering the visible filled with the illusion of the inert senses. The ignorant who have not known their own self which is of the nature of Jndna without the least despondency of heart, will be preyed upon by their senses, like the grass nibbled by a company of deer.
Through Sanga (association or attraction of the mind), material objects are caused ; through it, all accidents are generated ; through it all desires arise ; through it, this mundane existence arises. Therefore it is the renunciation of this Sanga that is said to be Moksha. Through its destruction, all re-births do cease. Having destroyed the association of the mind with objects, may you, Oh Rarna, attain the Jivanmukti state.
Here Rama questioned Vasishta thus Oh Muni, who resembles the hot winds meeting the snow of doubts, what do you mean by Sanga?
To which the Muni replied Sanga is the impure Vasanas of love or hatred entertained (by the mind) in the existence or non-existence of the diverse objects of the world. In fact, Sanga is the impure Vasanas themselves. To the Sariri (ego) of a Jivanmukta, the pure Vasanas which annihilate all pleasures and pains without any re-births will cling firmly.
But in the case of Ajnanis who are not Jivanmuktas, the impure Vasanas imply Sanga. If you remain unaffected by joys, envy or sorrows, you can be said to have relinquished all Sanga without desires, fear ,or anger. If without rejoicing in joy and pining under pains, you do not subject yourself to the trammels of desires, then you alone can be said to have rid yourself of Sanga.
Being indifferent to pleasures or pains, if you are content with whatever you get, then you can be said to have cast off all Sanga. With an equal vision over all and a Satwaguna in your heart, if you be performing all actions with a renunciation of all the visibles here, then you will attain Brahmic bliss, Oh Raghunatha
