The entire freedom from the bondage of Mind leads to the cognition of truth, the auspicious Siva, the Brahmic state, the omniscient, the all-full bliss and the stainless. May you, my child, after destroying Ignorance, associate your mind with the stainless Self Knowledge.
May you live with bliss without any care or worry as the Absolute Consciousness itself, though ever engaged in actions as a doer, yet as a non-doer.
May you live in your God Consciousness as Brahman itself, severing mentally all your connections with the senses, outward appearances, purging your mind of all thoughts and destroying the desires.
May you live as Brahman itself, the quintessence of all Knowledge without being invaded by love or hatred producing fluctuation of mind or by the poisonous desires for objects, pleasurable or otherwise.
May you, O Rama live immutably as the absolute Sat and Chit by attaining quiescence through the meditation that there is non-dual ParaBrahma alone without the countless conceptions of I, he, it and other diversities.
May you cognize personally that non-dual state of Self Knowledge by putting to rest all conceptions of duality.
The moment you rest in that stainless and all-full Knowledge without any conception of separate existence, that moment will all conceptions of duality, the root of all delusions of re-birth, will be effaced off your mind. If you allow your (lower) mind to get pampered (with earthly things), then true Knowledge will go away from you.
So long as there is the centering of affection on this body which is non-Self and the mistaken identification of it with Self, so long will the mind grow fatter and fatter in its association with the Samsara of wife, children, etc.
The mind waxes stronger and stronger also through its egoistic sports (or actions) and the dualities of conception arising through Ahankara. With every birth, the mind grows through the mental disease (of objects) getting more and more prevalent in it and the consequent tenacity of mundane existence and efforts directed towards the gain or loss of objects in the same.
Of course, when women, wealth, gems, and other objects are longed after and acquired, such gain or the greed arising out of the gain produces temporary pleasure like a child's toy. But such good tends to glut the lower mind and make it impure.
Like Muni Uddhalaka of old, pulverize all the five Bhutas (elements). At which, Sri Rama asked Vasishta thus “ How did Muni Uddhalaka, manage to destroy the five senses(elements) and to introspect within himself?”
Vasishta replied “Though Self enquiry, Oh graceful Rama, did Muni Uddhalaka conquer the five senses and reach Brahman, the non-dual state. He was a stainless Muni of great intelligence and enquiring spirit. But he had not yet reached that quiescent Mind in which all pains are destroyed, though he had purged his mind free of all impurities.
Muni Uddalaka contemplated thus “What is that seat which is the safe asylum without pains? What is that imperishable state without the misery of re-births? When shall I be able to secure and rest for a long time in that non-dual immaculate Brahmic seat without any thoughts of the mind, like clouds in the top of the highest Mountain?
When shall I be able to rid my mind of the wealth of material enjoyments, which mind after having exhausted one, yet craves for another in an agitated state? When shall I be able to cross, with the aid of intelligence, this ocean of my desires with its mind and ego?
”Thus did Uddhalaka contemplate in his mind and be coming ecstatic within, resolved upon the mastery of Brahma Dhyana. But the monkey of his mind perched speedily from one branch to another of sensual objects ; and therefore he was not able to master Samadhi to attain the realm of supreme Brahmic reality.
In forests, he roamed without any settled mind : at another time being freed from all external vision, his mischievous mind went into Samadhi with great difficulty.
Thus was he whirling his days in various ways in the mountains. Muni entered a cave alone one day; he sat on the ground and having through his discriminative mind lessened the actions of his mind, he began to contemplate like Buddha. With his face towards the north, he seated himself in Padma posture and saluted Brahman ; and having concentrated his mind whirling through Vasanas, began to meditate thus, in order to develop Nirvikalpa Samadhi.
Oh, my ignorant mind, of what avail are all your illusory lives ? Will the wise ever involve themselves in actions generating pains. Those who long for material objects, resemble persons who give up beautiful garden with good fragrance in favour of a poisonous and hot oasis.
Whether Brahma-loka or Patalaloka is reached by one, he will never be able to attain Nirvanic bliss without this supreme nectar of quiescence. All these vain actions which are of the nature of the mind within, are productive of intense pains and are never pleasurable. Oh ignorant and idiotic mind of mine why do you subject yourself to pleasures or pains ? Why is it, you are not able to fix yourself in the state of quiescence?
Oh my ever-expanding foolish mind, do not die. Like the deer, through associating yourself with sound, the property of the organ of hearing. Neither by running after the property of touch arising from the skin, like a male elephant. Nor should you, O mind, associate yourself with sight of the eye, like a moth in the light of a lamp. Nor should you, O mind, associate yourself with taste, like a fish caught by a bait. Nor should you, O mind, be bound by odor, like bees in quest of honey.
Here the deer, elephant, moth, fishes, and bees die through their attraction to their senses of sound, touch, form, taste and odor respectively. But if you are afflicted with all the five senses combined together, then where is true bliss to you ?
Oh you stainful mind, if the vasanas of objects (psychological conditioning of external objects) are mastered, then you have scored a tremendous victory. What for do I address you here. In those wise persons in whom Self-inquiry is fully developed, there exists not the (lower) mind.
How is it possible for the all-pervading eternal Knowledge, subtle as it is, to exist in the mind ? Can an elephant enter a Bilva fruit ?
The idea of I pervades every where. I shall look upon this universe as the supreme Knowledge itself, pervading all the quarters, being invisible with out fluctuation and self shining. In that Knowledge, I do not find names or forms, dualities or non-dualities, smallness or great ness or any other characteristics. As I am myself the true Knowledge, you alone, oh mind of mine, that have generated all differences in this world are the cause of pains. I shall promptly destroy you through the dint of Self Knowledge developed through discrimination.
This you shall presently witness. How can I be the flesh, blood, bones, Prana composed of air or any other thing pertaining to this body. While so, how can it be applied to them ? How can it be applied to the eyes, skin, fat ears, nose or the moist tongue ? The I is all-pervading one. Not even in the slightest degree can I exist in objects? This is the true vision (of knowledge).
I have, through divine laws, now discovered that villain of Ignorance who took out of my hands the jewel of Self Knowledge."
The five organs, though free from Vasanas, do yet incline towards their respective external objects. Oh you mind, the seat of all Indryas (organs), may you cognize the Reality of Knowledge with the Indryas perfectly under your control. May you permanently attain Knowledge of non-dual Nirvanic bliss without any attractions (towards objects).
Having given up all thoughts of I and having overcome re-births through the means of the Mantra of non-desires, may you, oh mind, become of the nature of the No-Mind (Supreme Lord) and reach that state of infinite consciousness from where there is no return.
I shall disport myself in this long Knowledge state, having disentangled myself from this forest of I, wherein thoughts are the trees and desires are the plants. Amusing myself according to my free will and pleasure, I have now reached the Brahmic seat. I am alone. I am a victor. I have here become of the nature of Moksha. I am actionless, differenceless and seatless.
Then he began (to calm himself and) meditate powerfully through his all-pervading mind now brought into subjection without any fluctuation ; seated in Padmasana with his eyes partially opened like a half-blown lotus, this su preme personage uttered Pranava (Om) without any difficulty and with its appropriate high-sounding intonation. Then Muni Uddhalaka who uttered Pranava of the nature of Knowledge began to cognize Brahman.
But when he intoned the first pare or Akara of Aum and raises one by itself without any support to the transcendental Knowledge that is all-pervading and stainless, all the noble Pranavayus shone with effulgence in his body, producing and raising sound in it.
Then did the process of Rechaka (expiration) arise in the whole body exhaling the Pranavayu without. Like Muni Agastya who sipped with one sip the whole ocean and rendered it void of water, his whole body was rendered void of Pranavayu which lifted itself up to the regions of partless Knowledge essence.
The great Agni (or Knowledge) pervaded the whole body and burnt it up (within). This is the first stage of Pranava. This stage of Rechaka shines or (arises) not through Hatayoga. For does not Hatayoga generate dire pains ?
Then in the equilibrated stage of the second, viz., Ukara of the noble Pranava, the immoveable Kumbhaka (cessation of breath) was induced in the Pranavayus which pervaded the whole body, The non- agitated Pranavayus were then full both externally and internally, high and low and in the quarters and the Akas, like bellows stuffed with air. In an instant, the Agni which burnt the body in the previous stage was now extinguished, like a flash of lightning.
The body became snow-white like the burnt white ashes, thereby revealing within it bones, muscles and other things in regular order. All the net- work of bones appeared in a regular gradation, as if sleeping in a bed of camphor. With Vyu, these white ashes were raised up in the air and in a moment permeated the whole Ether. All these collected themselves in one place like wintry clouds. Thus was the second stage of Pranava attained, wherein he was till his longed*for required time.
Then in the third quiescent stage of Pranava, vis., Makara, the Pranavayus reached the stage called Puraka on account of their Purna fullness). In that painless stage, all the Pranas entered the nectar of intelligence. All the Pranavayus which were cool, as if drenched in snow, became the Mandala (sphere) of the moon in the midst of the Ether, like the evaporated smoke in the atmosphere transmuted into the cool clouds.
Then the PrAnas laden with the nectary showers descended down from the Ether and soaked the bodily ashes lying below. The strong resplendent body of Muni Uddhalaka glowed like the form of Vishnu with the four arms and the lustre of the moon stainlessly through the ambrosial draughts as of the divine Ganges flowing from the head of Siva All the Pranas satu rated with nectar, permeated the whole body and saluting Kundilini Sakti (in the navel), circumambulated it.
Thus did the Muni Uddhalaka seated in Padma posture render his body proof against destruction: and then forcibly controlled his mind which whirled like an intoxicated bee. Preserving silence, he calculated the speed of the soft Pranas and Apanasand gradually controlled them. With great difficulty, he separated the Indryas (organs) from the objects to which they clung He severed himself completely from all external objects.
With a firm mind free from all attractions, he rendered non-existent all objects that arose in his mind through his firm vision. In order to prevent the exit of Pranavayu, he closed first the primal avenue and thereby all the nine avenues of the body just as a house, when its front gate is closed, prevents ingress into the minor gates within.
His mind became as clear as a placid sky and he destroyed with his self effort, all thoughts of objects. With the extinction of all thoughts and mind, he destroyed through his discrimination that (mental) darkness which intervened between himself and the spiritual Sun in his heart as sable as collyrium.
He saw before him a radiant light which the Muni tided over. In that stage, the mind of the Muni began to whirl and daze away as in the dead of night. This dizziness being over, void Ether was known by him, and then came Moha (delusion). Even this Moha was dispelled off his mind by this Muni of blissful vision, like darkness disappearing at the approach of the sun in this world.
Passing thus through the stages of darkness, light, sleep, and Moha, the Muni at last reached the stage of Nirvikalpa Samadhi when his mind enjoyed quiescence for one moment. With freedom from all pains, he attained the real Self Knowledge shining everywhere.
Through long practice and cognition of his true Knowledge, his mind became of the nature of It, like gold converted into an ornament. Being deprived of its attributes of hardness, it became Chit (Consciousness) itself, like a pot amidst clay. Being divested of all visions of objects, it contained Consciousness proper, like an ocean in its original state without the disturbance of waves.
The Muni freed from all attractions towards objects, became of the nature of Prana, Ether pervading everywhere and being the substratum of all the mundane egg. He was drowned, as in an ocean of nectar, in the practical enjoyment of the great bliss where the seer alone exists without the visual or the sight.
He reached that Knowledge state which is above all and in which nothing but truth exists and became the ocean of eternal Knowledge and the all- pervading Absolute Consciousness.
Thus did the Muni rest in Jivanmukti state, wherein the supreme Trinity, Gods, Siddhas and others abide which state is above all, being ever full and replete with bliss. This state can be stated to be both with full bliss and without it.
Whether the wise rest in that Brahmic state for one moment or a hundred years, they will never afterwards long for the sight of objects which are the generators of re-birth.
The Muni enjoyed Nirvanic bliss as long as he willed, in this forest and amidst the company of the true devotees of the Lord. He was full everywhere, like the sun rays pervading the whole world.
Through the long unintermittent practice of merging in the Sat Chit Ananda (or the one Universal Consciousness), he reached the Satta-samanya (or the Universal Be-ness).
When ones mind being deprived of all false thoughts, becomes of the nature of the all-pervading Chit-Samanya, and when all thoughts are lessened gradually, then this Chit-Samanya is itself Satta-Samanya. When all the visi-bles vanish away from ones mind as unreal, and when Vritti-Knowledge (the actions of the lower mind) is merged into Supreme Infinite Consciousness, then this Consciousness is itself Satta-Samanya.
When all external and internal objects as well as diverse things and bodies are annihilated (off the mind) and when the mind exists as Consciousness itself, then this Chit-Samanya is Satta-Samanya. Without any thought of the visibles though they appear before him, such an ego is Satta-Samanya. That supreme vision in which the transcendental Jivanmuk- tas and Videhamuktas are, is the Satta-Samanya.
It is also termed the state of Turyatheetha. This divine vision arises in those who have developed Samadhi through knowledge and discrimination or arises voluntarily in persons through the memory of previous workings ; but not in the case of the ignorant.
Such a divine vision is inseparable from Jivan-muktas like the wind and atmosphere or the earth and odor. It is this divine vision that the Trimurti and other Gods attained as well as Rishis Narada, myself and others. It is this Satta-Samanya, the abode of the world that Uddhalaka lived in, as long as he liked, free from all variegated states.
With the lapse of a long period, this Muni resolved upon becoming a Videhamukta and abandoning his body. So he seated himself again in the beneficent Padma posture. With his eyelids half open, he blocked the front gate of the body and there by all its nine internal avenues. Then he reduced through his mind, organs and objects into one and meditated upon his all-full Knowledge as still as an ocean without waves, having previously controlled the speed of PranaVayu with his body and neck erect and thrust the tip of his tongue below the base of the uvula.
His face began to radiate with lustre with his eye and mind diverted from all objects, external and internal, high arid low as well the void Ether. The speed of PranaVayu being arrested with his two rows of teeth closely set, one over another, his body grew impregnated with Knowledge; and quite exhilarated with joy with his hairs standing on end in his body, he became through practice the Chit-Samanya itself, and through it, Brahmic bliss reigned in his mind. After quaffing fully the ocean of Brahmic bliss, he quitted the Chit-Samanya stale for Satta-Samanya seat which is the infinite consciosuness and is the substratum of all.
In which state he was completely quiescent and free from all the pains of mind. Through this grand bliss far above all measurable bliss, his face was blooming like a fresh lotus. Having reached the stainless state, his mind gradually melted away, all delusions of birth wore away little by little and he became pure Satwa (Transparency) itself and became one with the Brahmic Light.
When the truth is known, all descriptions cease, and silence alone remains.
Aum PratyAhara PranAyama PurushottamAya ParaBrahmane Namaha
Aum Satsang Self-control Contentment Spiritual-inquiry Santi
Aum Self-Control Self-inquiry Self-Effort Self-Knowledge Self-Realization
Aum Namoh Narayanaya
Aum Loka Samastha Sukinou Bhavantu
Aum Namoh Bhagavateh Vasudevayah
AUM Ananta Koti Brahmanda Nayaka
Rajadhi Raja Yogi Raja
Sri Sat Chit Ananda Sad Guru
Sri Sai Nath Maharaj ki Jai
Sri Rama Rama Rameti
Rame Raame Manorame
Sahasra Nama Tat Tulyam
Rama Nama Varanane
I meditate upon Sri Ram as Sri Rama Rama Rama, the recital of Lord Rama’s name thrice is equal to Recitation of the thousand names of the Holy Vishnu Sahasranama
