Nearly five months after the last post on this blog, we come to a wonderful nirjala EkAdaSi of SrI vilambi year today.
bhagavAn vaSishTha said: O rAmA! In the practice of realizing self, one should win over the mind by mind itself. Let me narrate an account of two friends at this moment. In sahya range of mountains, there are two sages who are close friends and they got children around the same time. One named his boy as bhAsa and the other sage named his boy as vilAsa.
bhAsa and vilAsa grown up as inseparable close friends. When they became young men, both the fathers passed way around the same time. Having conducted the final rites to their fathers, grief stricken, both these friends become very sad and restless at that place. Both left the place and went in different directions. A long number of years elapsed. Then they met again. Having recognized each other:
vilAsa asked: “Oh my friend and great sage bhAsA, I am delighted to meet you again. How did your practice go? did you attain the results of austerity? Have you realized self?”
bhAsa replied: “I consider extremely fortunate to see you again my brother. How can we get rid of this worldliness without removing all the desires arising in the mind?”
The discussion which started with the above continued into a long conversation inquiring into the nature of world, desires, craving and self; this discussion turned into a process of inquiry; that later bestowed the highest knowledge to both of them and both become self realized in due course of time!
bhagavAn vaSishTha continued: O rAmA! think for a bit, what kept this two sages ignorant and made them wander across places? It is the internal conditions known as antaH-sangam. By mutual reinforcement of their knowledge gradually the internal conditioning has been removed. That is the cause of their realization.
Abandoning the infinite nature of self, strong conviction in the reality of body is the conditioning. This conditioning is the bondage. This is only called attachment as well. AND recognizing the infinite self is never divisible; the body, mind etc., as non-self is the wisdom which removes the bondage.
This internal bondage impacts not only humans, it is applicable for animals, trees, gods, daemons and all beings. (bhagavAn vaSishTha gives several examples of bondage in animals and trees as well)
The practice of non-attachment with any thing that is being experienced, on any situation, in any direction, on any event, with any persons, on any skill, on any result, on any qualities, on anything is the only way to get rid of this powerful conditioning.
O rAmA! what comes as an obstacle in removing the conditioning is mind alone. The ignorance, internal instrument, memory, mind etc., are all the different names of the mind alone.
(A very long discussion here again on the nature of world, the movement in the world appearance is followed by rAma asking: What is the spandam of chittam? and how that is removed?)
bhagavan vaSishTha’s answer: What is knows as mind is vibration alone. People refer to the vibration of mind but in reality the vibration itself is the mind (or technically chittam) The spandam is known as chittam and chittam is known as spandam. As long as the chittam is there, the spandam will be there and as only as long as spandam is there, chittam is there.
The spandam is also known as praNa or the energy or the life force and the impression store is known as chittam or mind. By regulating one of them, the other also gets regulated and subsided. That is the key for practice.
There are two ways of removing this vibration of chittam —
- yoga (controlling the functions by controlling praNa)
- jnana or observing the real nature of self.
With this, we come to the end of 78th sarga of upaSama prakaraNa on this blog. Rest of upaSama prakaraNa deals with the multiple details of yOga and jnana methods and will be covered in later posts.
Remember the key to success in practice. The outward life force praNa is nothing but movement in the internal mindchittam. They are mutually dependent and reflect each other in each other.
Om tat sat