If the mind which flits from one object to another, is slain with the sword of non-Sankalpa, then will, the selfshining Principle which shines as the all and permeates them all, be cognized. May you, Oh Rama, tread this path and destroy, through your Jnana the much-longed for mind ; and after attaining Atma Jnana through the renunciation of all, devoid of Samsara and Vikalpas, know your Reality wherein the mind is merged. May you rest in the self-existent Brah- mic Seat which is neither Sat nor Asat.
after developing with great difficulty the process of Sravana and others and destroying the mind. It is only through dauntless energy that the painless wealth of Moksha can be acquired. With the destruction of the mind, * all the three periods of time vanish into nothing. If all objects which have an enchanting appearance become eyesores and present the very reverse of the former feelings, then is the mind destroyed.
If all doubts vanish through the discus of spiritual know ledge arising through the meditation of Jndna in the heart, then it is the mind will be destroyed. All the excessive afflic tions will cease with its destruction.
The (ideas of) differen tiations of that or this person, or “ I” or “ Thou” or that or this object are (or do pertain to) mind only. May you put an end to that mind with the sword of Abhavana (non-thought). Like thick clouds that are dispersed through stormy gales, the mind will get absorbed into Chit (absolute conscious ness) through the extinction of Kalpanas (thoughts). If one s mind is destroyed, then will one not suffer from pains even though, as at the end of a Kalpa, the fierce winds, the Pralaya ocean with its furious bubbling waves and the twelve Adityas (suns) smelting even the earth with their heat should all combine together to simultaneously play their havoc on the surface of the earth ? If the (lower) mind is done away with through the (higher) mind alone, then will one become his own Self and perennial happiness will flow therefrom as in the case of the Universe.
Then will you be in the full acquisition of Moksha and reach the Brahmic seat of surpriseless bliss. Now the enemy of Atma is this impure mind only, which is replete with the wealth of excessive delusion and hosts of thoughts. Lest this enemy of mind should spoil you in diverse ways through the enjoyments of the many pleasures in this world, slay it in the hope of getting contentment in the long run which will pave your way towards spiritual illumination. Then will the immaculate, cool and all-full Bhava (state), dear unto the wise never be affected by the idea of “I.” Though this all-full Bhdva, which is neither capable of increase nor diminution, the Brahmic Seat free from births and confer ring supreme bliss, becomes the imperishable one. It is indeed rare to find a mind that is not affected by its contact with fluctuation. Like heat inseparable from fire, fluctuation which debases the mind is inseparable from it. The power of fluctuation or motion of Jnanais the mind itself. And this fluctuating mind alone is this universe ; devoid of this fluctua tion, the mind ceases to exist. It is this certain conviction that constitutes a Tapas without a desire of its fruits, the underlying meaning of all Atma-Jnana books and the imma culate Moksha or the illuminated One Principle.
This fluc tuating power of the mind is dubbed with several names such as Maya, the impure Vasanas and others. The flitting mind is no other than the fluctuating Sakti itself. It is this fluctuating potency of the mind that you should destroy through ceaseless Atma-Jnana enquiry.
Elysian bliss will flow from the renunciation of all attrac tions towards the much-longed for paltry objects. The mind which occupies an intermediate state between Brahman that ever is and the universe that is not, ever oscillates gravitating towards the one or the other. This mind becomes of the nature of Jnana through dint of the efforts towards spiri tual direction ; but becomes of the nature of the universe through Ajnana.
Through its own efforts, the mind assumes the shape of any object it concentrates itself upon. There fore you should, through your Atma-Jnana mind, avoid the mind which runs in the direction of objects ; and progress ing higher up, should, without any despondency of heart, accumulate wealth for that imperishable Supreme Seat. Like an emperor who brings under his sway all kings on earth, the fluctuating mind should be brought under the perfect control of the non-fluctuating mind and then the latter reaches its own state which is the Supreme one.
In this ocean of Samsara, those only find a safe asylum in the vessel of their mind who are conscious of their being- whirled about in this Maelstrom of life with the grip of the crocodiles of desires fully upon them.
Let not your heart give away under your trials ; but having- done away with the impure mind through the pure mind, befriend the latter and make your Atma rest in its blissful state. Will your mind progress through any one else ? Certainly not. Whatever pains or impediments to progress arise in the mind, there at the very moment they should be crushed out of existence; then is the destruction of Maya accomplished. Having divested yourself of all longings for enjoyments and con ceptions of heterogeneity as well as the two, Bhava (existence) and Abhava (non-existence), may you enjoy Elysian bliss without any the least stain. Should all longings for visibles cease, then such an abnegation of mind is itself the destruc tion of Ajnana or the mind. Desires of objects are them selves pains ; but non-desires are themselves Nirvanic bliss. Such a bliss is generated through one s efforts only.
The knowledge of the ignorant which makes them conceive the world to be real, while it is illusory and exists but in name, is dissipated as unreal when they cognize all things to be Con sciousness per se.
At these words of Yasishta, Rama queried him thus “How can this ignorance which fructifies out of the wealth of Avidya in this world, be effaced clean off from here? Please favour me with your elucidation on this point.” To which Vasishta of powerful Tapas replied thus. If the eternal Atma is hurled on the slopes of the hills of dire re-births, beset with the sharp thorns of excruciating pains, and if Maya which is associated with the Atma there be seen as real, then it is certain that no Tatwic Vision (or vision of the Reality) will arise. If the all-pervading transcendent Reality,after the Avidya of re-birth is crossed, should begin to illumine a person, then it is he will perceive objectively that desires are the form of perishable Maya and that the mere extinction of Maya is Moksha.
With the extinction of the base Sankalpas, there is the extinction of Avidya. With the drawing of the sun of Jnana in the heart, the sable gloom of Ajnana resting therein will at once take to its heels, Here Rama interposed and said <( Thou wert pleased to say that all visible things are but Maya ; also that Maya will perish without any hindrance through Jnana or Atmic medita tion. What is Atma ?”
