Everyone knows "I am" .There is the confusion that "I" is the body. Because the "I" arises from the Absolute and gives rise to buddhi (intellect).In buddhi "I" looks the size and shape of the body, na medhaya means that Brahman cannot be apprehended by buddhi. Brahman >aham >buddhi. How can such buddhi crossing over aham discover Brahman? It is impossible. Just get over the false conception of the "I" being the body. Discover to whom the thought arise. If the present "I" ness vanishes the discovery is complete. What remains over is the pure Self.
A sannyasi asked: It is said that Self is beyond the mind and yet the realisation is with the mind Manono Manute, Manasa na matam, and Manasaivedamaptavyam ( " The mind cannot think it.It cannotbethought of by the mind and the mind alone can realise it"). How are these contradictions to be reconciled?
Bhagawan Said: " Atam is realised with mruta manas (Dead mind) i.e. , mind devoid of thoughts and turned inwards. Then the mind sees its own source and becomes THAT. It is not as the subject perceiving the object. When the room is dark a lamp is necessary to illumine and eyes to cognise objects. But when the sun is risen there is no need of a lamp, and the objects are seen; and to see the sun no lamp is necessary, it is enough that you turn your eyes towards the self-luminous sun. Similarly with the mind. To see the objects the reflected light of the mind is necessary. To see the Heart, it is enough that the mind is turned towards it. The mind loses itself and Heart shines forth.
D: What is mouna?
Bhagawan: That state which transcends speech and thought is mouna.
D: How t achieve it?
Bhagawan: Hold some concept firmly and trace it back. By such concentration silence results. When practice becomes natural it will end in silence. Meditation without mental activity is silence. Subjugation of the mind is meditation. Deep meditation is eternal speech.
D: How will worldly transaction go on if one observes silence?
Bhagawan: When women walk with water pots on their heads and chat with their companions they remain careful, their thoughts concentrated on the loads on their heads. Similarly when a sage engages in activities these do not disturb him because his ming abides in Brahman
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