Upadesa Saram, 17: enquiry into the nature of mind

[Guest guest]

When an enquiry is undertaken as to the nature

of the mind, it is found that there indeed is no

mind, since there is a directness in the enquiry.

 

Upadesa Saram, V. 17

 

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parts of Commentary by Swami Dayananda:

 

What is the nature of the mind? To find an answer to

this question, when one enquires into the nature of

the mind, the mind ceases to be. Enquire into the

nature of the thought instead of eliminating the thought.

The belief that thoughts are a nuisance and therefore

should be eliminated, presupposes that the mind is a

problem. Is the mind a problem? It would be, if it were

independent. Mind seems to be a source of conflicts

and so one is afraid of it. Before eliminating the mind

is it not necessary to find out what is this mind?

What is its nature? To conclude that mind is a problem

without knowing its nature is absurd. Before negating

the mind, first discover its nature and then, if necessary,

tackle it. The knowledge of your enemy is half the power.

Many of our pursuits are escapes because we cannot

face the mind. We run away from the problems by giving

the mind a diversion and keeping it busy. This does not

solve the problem.

 

.....

 

How to control the mind? Either enquire what the mind

is and it disappears into me, or objectify the thoughts in

the mind i.e., be a witness. Again, the object disappears

and I, Awareness, remains. This is the nature of the mind.

Thoughts disappear and you are left behind.

Don Quixote fought with shadows; fighting with the mind

is similar. Just corner it and it ceases to be. Normally

the mind plays hide and seek; look squarely into it and

it ceases to be. Mithya does not stand enquiry; it remains

like our good old snake only as long as you do not enquire.

 

Psychiatry, group therapies etc., accept the mind as real.

Buddhism takes the mind as mithya but it does not accept

a reality - so mithya is real! It sounds similar to Vedanta but

it is not. All these systems are centred on mind which is

taken as real. But how far is the mind real? You cannot take

it as real because it depends for its existence upon I, Awareness.

Nor can it be dismissed as nonexistent because it is known

to exist. Therefore, it is apparent, mithya, available for various

functions. The whole creation is like that and that is all there

is to it. It shines after me. Enquire into its reality, it disappears.

It is a miracle because on enquiry it remains no more.

What remains is real; what disappears on enquiry is apparent.

Mind is me but I am independent of the mind. This is the

discovery out of a straight enquiry into the nature of the mind.

Indirect enquiry is not enought. Elimination of the mind is

not vinasa; knowledge alone delivers the goods. If this is

clear, any religious practice one pursues takes its useful place

in the scheme of Self-enquiry. This is the main verse in

Upadesa Saram - its saram, essence.

 

[The term "vinasa" is not explained sufficiently;

there is no glossary in the book.Perhaps anyone can help?]

[Guest guest]

om namo bhagavate sri ramanaya

Dear Gabriele,

[The term "vinasa" is not explained sufficiently;

there is no glossary in the book.Perhaps anyone can help?]

vinASa appears, earlier, in verse 13. It means 'destruction' and refers to

destruction or disappearance of the mind.

'By ŒvinASana¹ (destruction or disappearance), permanent removal of the vasanas

is meant. This is achieved by rooting out the ŒI¹-thought once and for all.

This is the real solution for the human condition.' (from Commentary on Upadesa

Saram; forthcoming)

Ever Yours in Sri Bhagavan,

Miles