Guru continues. “I am the knower” is a firm conviction that happens naturally to everyone. In this “I” refers to whom? It cannot obviously refer to this universe, as this thought only lasts for a few seconds. Therefore, I cannot refer to universe, as it is only temporary in nature (as “I” exist till our death, “I” cannot refer to temporary things). This “I” cannot refer to ego, as egoism lasts only for a short time and hence cannot be “I”. Now listen! This “I” refers to the one who witnesses all our actions. Even in the deep sleep state also, it continues to witness which means it is permanent. (Kaṭha Upaniṣad (I.ii.18) says, “The Self is not born; it does not die either. It is not born of something, nor is something born of it. It is without birth, eternal, unchanging and always present. The body perishes, but the Self never perishes”). The real meaning of “I” is the witness who always witnesses the visible universe (dṛśya prapañca or visible manifestation). Even in deep sleep state also It continues to be a witness. Its presence is felt only as a witness, all the time.
This is totally different from gross and subtle bodies. This knows all modifications and everything that is happening. It is omnipresent. In dream state and in visualizations you should understand that gross and subtle bodies are not real. Therefore, leave your attachment on the gross body that is made up of flesh and blood and on the subtle body predominated by attachment and ego. Attain peace by knowing the indivisible Self within. When you attain knowledge about Brahman, this gross body becomes like a rotten corpse. Therefore, destroy everything such as your lineage, name, shape and form pertaining to your body. Destroy everything that are associated with your gross body. Similarly destroy dharma-s relating to your subtle body (any thought process other than “I am That” is considered as ahdarma for the subtle body). By doing so, you shall remain in eternal bliss.
“There are many impediments in a human life such as lust, anger, desire and attachment. For all these, only your ego is the cause. Ego is nothing but a modification of ajñāna. This is like keeping a bad company. As long you are associated with this ajñāna, you cannot attain liberation. It is like planet Rahu covering moon during lunar eclipse. When Rahu goes away from the moon, the moon shines again. Similarly, the Self-illuminating Brahman is veiled by ego and once if this ego is destroyed and removed, what you see (realize) is the ever shining Self. An example is quoted here to explain how ego prevents us to realize Brahman. Brahman is a rare treasure. It is covered by a deadly poisonous snake with three hoods and the three hoods are tamo, rajo and sattva guṇa-s. One should get this rare treasure by killing this snake with the help of a weapon called knowledge. Even a smallest affliction in our body causes disease; similarly if ego is present even in trace, he will not attain liberation. By total dissolution of ego and all kinds of dyads (happy and sad, long and short, etc.) and triads (past, present and future; sattva, rajas and tamas; sleep, dream and deep sleep, etc.) and due to spiritual intellect you can understand the definition of Brahman. Out of all, ego is your worst enemy in the path of Self-realization. Ego makes you to think that the Self within is not the real Self and only the reflection of the Self. Only because of this ignorance, you are pushed into birth, growth and death, the three components of transmigration.
My dear student understand that Brahman remains in one shape all the time (meaning It is devoid of shapes and forms). It is in the form of embodiment of knowledge, It is purest Consciousness, It is all pervasive, always in perpetual Bliss, without any defects. Except your egoism, you are not affected by any other impediments. What happens when a pin gets struck in your throat? You somehow do something and try to take out that pin. Similarly, you have to get rid of your ego, which can be destroyed only through spiritual knowledge. Once you conquer your ego, you can remain in perpetual bliss with the Self within. Once you have this highest spiritual knowledge, you experience bliss. As you remain in perpetual bliss, you merge with the Brahman without any afflictions in your mind or buddhi. But remember one thing. Though you have destroyed your ego, you cannot be complacent. It could rear its ugly head again and could seriously hamper your liberation. (Reappearance of ego could lead to desire for wealth, body pampering, craving for prominence, name and fame and lust. At least, six months from the date of realization, is very crucial and sensitive.)
“Even after you conquer your ego, by getting attached to viṣaya-s (perceived through tanmātra-s), ego will rear its ugly head again. If you think that your body is the Self, naturally you will be attached to enticement of the material world. If you understand that your body is not the Self, obviously you will not be interested in material world. Inclination towards the material world causes duality and consequent saṁsāra (transmigration). If you are attached to the material world, the desire for the material world will sprout and grow into a huge tree. If you are able to destroy your actions in the material world (desires, etc.) the seed called ego is totally destroyed. Therefore, it is important that you should not indulge in actions that are connected to the material world (this does not mean that we should remain without doing any actions; we have to act, but without any attachment to these actions). When attachment towards material actions increase, impressions (vāsanā-s) arising out of these actions also increase. Impressions are always related to our actions. They become interdependent and go on increasing in strength. Thus, there will be no relief from saṁsāra (rebirths).
“To get away from the pains of saṁsāra, you have to destroy both vāsanā-s and kriyā-s. Even if you contemplate about possible actions, the effects of these thoughts equally cause impressions. Contemplations and actions cause impressions and these two cause attachment (desire, attachment, etc.) Therefore, there is only one path to get rid of all these impediments. You have to stay attuned with Brahman all the time. You have to repeatedly understand that you are with Brahman always. Only this experience will remove all the impediments to liberation. When an action caused by a desire is destroyed, thought process is destroyed. If thoughts are destroyed, impressions arising out of thoughts are also destroyed. When every single impression in the mind is destroyed, it is liberation (mokṣa). At this point, only Brahman pervades the mind and it is devoid of any other thought processes relating to kriyā-s and consequent vāsanā-s. You are known at this stage as jīvanmukta (liberated before death from all liability to future births). Like darkness going away as soon as the sun rises, when Brahman alone prevails in the mind, ego and its associated vāsanā-s go away. Darkness and all activities associated with darkness go away as soon as the sun rises. Similarly, when you experience inexplicable happiness (bliss), automatically you will get rid of all other afflictions such as vāsanā-s, kriyā-s and ego. At this time, you will not have even a trace of sadness.”
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