From Master of Self-Realization 68. Brahman is Attributeless and Maya has Attributes Pure Brahman is experienced as Pure Consciousness. It is called Nirguna, or the Attributeless Absolute. Illusion (Maya) is within it with attributes, and is visible. What should be called Maya and what should be called Brahman? I will tell you. It is only the mind that thinks about Brahman and Maya. Not to make any statement in the mind is Brahman, and to make a statement is Maya. To be identified with Brahman is a thought. To imagine anything other is also a thought. That which is natural, is attributeless. Even if you say, I am not, it is a concept as the basis of your statement. Is it the case that it will be Brahman only if you declare it as such, and not otherwise? No! Even without any statement about it, it is there. It simply is, as it is. Whether you say so or not, it simply is, as it is. To know that This is Brahman and that is Maya, is called the fourth body or Turya State, which is also called the all-seeing state. Turya means to know all, but when all is non-existent, what is there to be known? Right thought is Brahman and Maya is false thought, imagination. The Witness, the Life-Force, the Power, are all only impositions on Brahman. The quality of witnessing comes without any cause. Why? Because there is contradiction in duality, the quality of observer comes into being. The Power of Chaitanya, the Life-Energy, is also a false imposition. The space within the pot, the space in the room, and the space outside, are names that are unnecessarily used. As Maya is felt to be real, all these innumerable shapes and names have come into use. In deep sleep there is no time and no space. The waking state is but a long dream. As long as the Illusion appears real, the witnessing seems true. Mind is witness to all, but if it has nothing to say, it becomes no-mind, or beyond mind. Mind now has no complaint, and it has no desire for anything more. By realization of our own Being, desire becomes quiet. Only by this realization is the mind peaceful. That means, it has nothing to say. The desiring mind is no more. It is no-mind, or unmani. These are all scientific terms. This world is Illusion. All the words and laws exist only in Illusion. When there is duality, everything is there. When duality goes, everything goes. All the laws, science, rules, everything, is gone. It is like a thing without any owner that is confiscated by the government, and is then owned by the government. The government is all-powerful. In this Illusion, you are your possessions. A moneylender lost ten thousand rupees. He became poorer by that much, as his wealth was lessened to that extent. The princess was married to a pauper, and she became a pauper. Had she been married to a prince, she would have become a queen. A piece of sandalwood was given to a cobbler and it was used daily to beat the hide of animals. One who keeps the company of the great becomes a great man himself. Then he is the owner of this entire world. When mind disappears the Knowledge contained at the level of the fourth body (I Am), the Turya State disappears, and the duality of the individual and God (Jiva and Shiva) also disappears. Duality and non-duality are both gone. In short, it is but a matter of concept, or your attitude, that there is either duality or non-duality. Who is there to say that there is non-duality? This is where the problem of Illusion and Brahman is solved. When I say that I am not, then the connection of Illusion to Brahman is broken. It is the mind that conceives of Illusion and Brahman. When mind is no more, everything is just Brahman. There is a saying that when a swan left for a journey, a crow became the Prime Minister. When the swan again became the Prime Minister, then all the religions were protected. Religion means natural function. Our own religion is beneficial, another’s religion is fearsome. What exists devoid of any imagination is pure Brahman, which is experienced by the Knowledgeable Ones, the Jnanis. When Brahman is understood there is no other thing remaining to be known. When one sets out to know Brahman, the Consciousness plunges into nothingness. In the mind, one doubts nothingness, because one cannot experience it. How can experience take place without being there as the experiencer? It is necessary to wipe out separateness before experiencing Brahman. Can the Sun ever meet himself? If there is separateness, Brahman cannot be experienced. With no separateness, then all is Brahman. If anyone experiences all, how can he do so, except by becoming the experience? Experience means the other enters Consciousness. The other means something else. We have to know what that other is. The imprint of that which is, excluding oneself, is to be fixed in Consciousness. When the other is understood, it implies that we also understand what we are. Realization is to understand. What else? To say that I agree, that I am convinced about realization, is Illusion. The very nature of the Self, is realization. Because He is there, there is realization. If He is not, there is no realization. If it is conceived that the experiencer is other than the Self, that concept should be immediately burnt, otherwise, it will decay and smell. You must understand Paramatman as not being the body, and that it is That which realizes. You have to merge in its unity, and see from there. That is the correct way of seeing. Those who say that they have known Him, are far from Him. That is the puzzle, for solving which, the Sadguru is necessary. I tell you with decisive certainty that if you see as a separate observer, you will fall into nothingness, the darkness of Ignorance. If one considers that void to be Brahman, and then returns, take it from me that that void can never be Brahman. The void, or nothingness, is the quality of a particular state of Consciousness. Brahman is beyond that. Because the observer has not gained anything, the observer should be observed, and then experience Brahman as Brahman. So be That and stay as Self, which is self-evident. The Saints say that you are the Self, so who is it that says you are the mind? By whose word did you understand? To have faith in the seer’s advice is itself the experience. It is the natural urge of the mind that it should know Him, but in that effort the mind becomes blind, because the mind has no capacity to know Him. We are ourselves that thing which we have tried to have experience. How can the flowers enjoy their own fragrance? When identification with the body ceases, one is Brahman. Ones self is actually always only Brahman. When this is understood, Knowledge has done its job. Thus, the portion of Dasbodh on Knowledge is completed. 2-10-1935
Posted on: Fri, 17 Oct 2014 03:28:39 +0000
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