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229 It might be asked how the mind's being filled with an infinite number of desirable and undesirable impressions that have been entering it during its melted state from beginningless time might cease. Indeed, this condition seems to be the inherent nature of the mind, just as coolness is the nature of water, warmth the nature of fire, When something possesses a and mobility the nature of wind. quality inherently, there is no possibility that this inherent nature may be destroyed. the author says: In answer to this doubt, 32. THEREFORE THE WISE SHOULD CONSTANTLY, BY THE MEANS SANCTIONED IN THE SCRIPTURES, MAINTAIN HARDNESS TOWARD WORLDLY OBJECTS AND THE MELTED STATE IN RESPECT OF THE FEET OF THE LORD.

287 The condition of being filled with the forms of worldly objects is not the inherent nature of the mind. The fact is that this condition is the effect of adventitious causes. In the waking state, the mind's taking the form of gross objects is caused by such factors as contact with the organs of sense. The mind in the dreaming state assumes the form of subtle objects that are produced by the impressions latent within it. But in deep sleep, when such causes are absent, the mind becomes devoid of objects. Any mention of the dissolution of the mind in deep sleep is intended merely to signify its condition of being without objects. 230 This is taught by the revered author of the Brahmasutras as follows: "It [continues] up to [its final] passing away, 231 because of the teaching of transmigratory existence [until then]" [Brahmasutras 4.2.8]. The meaning of the aphorism is that the "passing away, " i.e., dissolution, 232 of the mind is designated as its point of termination, and involvement in transmigration will continue until, but not after, this has taken place. Even in deep sleep there is no dissolution of the mind, because the mind re-emerges, 233 and it is taught that it has continued involvement in transmigration. mention of dissolution of the mind by the author of the Vivarana [in the passage] beginning with the words, "What subtlety, pray, is this?" is intended to convey the opinion of the opponent, not his own, for otherwise the aphorism would be contradicted. 234 The

288 What is inherent in the mind, however, is its having the form of the Blessed Lord. This is because the eternal Lord, the Inner Controller of all, pervades everything and is the substratum of the inexpressible Maya that is possessed of many and variegated powers as the subtle cause that produces the mind itself. While a pot's being filled with water is the result of some outside cause, its being occupied by the ether is natural because the ether is omnipresent. It is the same with the mind. This point is expounded by the author of the Vartika: Just as a pot's being filled with ether at its production is a consequence of the nature of the ether itself and is not produced by a cause, so is the condition of the mind. The joy, suffering, and so on of the mind are caused by its merit and demerit. Its pervasion by the consciousness of the Self is innately established, in accordance with the very structure of reality. Sambandha-vartika 543 b-545 a If the mind's possession of the form of the Lord is natural and thus does not need to be brought about by any cause, what is the use of scripture? 235 The answer to this objection is that scripture serves in the acquisition of the form of the Lord that prevents the mind's taking on the form of other objects. The form of the Lord that is inherent in the mind does not prevent the mind's assuming other forms. It can co-exist with that condition and indeed supports it. 236 But the form of the Lord that is generated by

289 scripture, 237 though appearing as if remote at the beginning of practice, gradually removes the forms of objects from the mind and, when lead through the advanced levels of practice to immediacy, completely destroys them. 238 As it is said: The mind throws off the impurities born of the action of the material qualities 239 through intense devotion and longing for the feet of the lotus-naveled Lord. Thus purified, it will see the reality of the Self, as eyes that are unclouded see the light of the sun. 11.3.40 As gold melted by fire gives up its impurities and regains its own pure nature, so the mind, shaking off the results of action by means of the yoga of devotion, attains Me. The more the mind is cleansed by the hearing and recital of purifying verses about Me, the more it sees the subtle reality, like eyes made sharp by medicinal ointments. The mind of one whose thought dwells on the objects of sense remains deeply attached to them; the mind of one who meditates on Me is lost in Me. Therefore, having abandoned thought of all that is unreal as one abandons the reveries of dreams, fix your mind on Me, having made it intent on My being. 11.14.25-28 Such a yoga was taught by My disciples Sanaka and the rest 240 so that the mind might be withdrawn from all else and fixed on Me. 11.13.14 This same yoga was taught by the revered Kapiladeva: 241 By performing one's own duty without desire for its fruit, by a pure mind, by intense devotion toward Me nourished over a long time by what one has learned about Me By knowledge which has ascertained the Real, by strong detachment, by yoga combined with austerity, and by intense concentration on the Self--

290 Constantly being consumed by these, a man's crude nature gradually disappears in this very life, as the firestick is consumed by the fire it produces. 3.27.21-23 The words "crude nature" here mean the common condition of having impressions of the forms of objects. 242 In the Hamsagita we read: 243 The mind is entangled in the material qualities, and the material qualities likewise in the mind. How, O Lord, may these be separated by the seeker who is desirous of liberation? 11.13.17 The Blessed Lord responds to this question of Sanaka and his brothers as follows: It is I alone who am apprehended by the mind, by speech, by vision, and the other faculties. Know truly that there is nothing other than Me. 11.13.24 The states of waking, dreaming, and deep sleep are modifications of the mind caused by the material qualities. Because it is the witness of these, the soul 244 is known to be distinct. Because the bondage of transmigration involves the Self in the activity of the material qualities, one should abandon [this bondage] and abide in Me who am the Fourth. 245 Then the mind and the material qualities will be separated. 246 The enlightened one, realizing this bondage wrought by the ego to be contrary to what he desires, remaining in the Fourth, should forsake all concern for worldly existence. As long as one does not terminate his knowledge of plurality by proper reasoning, he sleeps in ignorance even though awake, as if imagining himself to be awake in a dream.

291 Because of the unreality of all things other than the Self, the differences based on them, one's goals and one's motives, are all false like the visions of a dream. He who, in the waking state, experiences the everchanging external objects through all the senses; Who, in dreams, enjoys objects resembling the external ones in the mind; Who, in deep sleep, puts an end to them all--He, the Lord of the senses, the Witness of this threefold modification of the material qualities, is one, because He has continuity of memory throughout.247 So, having thoroughly pondered these three states of the mind arising from the material qualities and determined that they are superimposed on Me by My Maya, and having cut out the whole store of doubts contained in the heart by the sword of knowledge sharpened by inference and scriptural testimony, you should worship Me. 11.13.27-33 Thus by inquiry removing the error of multiplicity, he should come to rest in the Self, fixing his purified mind on Me, the omnipresent. 11.11.21 The main point here is that the objects which imprint their forms in the mind are not distinct from the Lord because they are superimposed on Him. For all objects appear as existent--as, for example, "an existing pot" or "an existing cloth"--because they participate in the existence of the Lord Himself. Furthermore, the Upanisadic text, "All this, verily, is Brahman, in origin, duration, and dissolution" [Chandogya Upanishad 3.14.1], teaches that all things arise from the Blessed Lord alone, exist in the Blessed alone, and dissolve into the Blessed Lord alone. They are nondifferent from the Lord, like pots from clay, and will be

292 contradicted 248 [by true knowledge] like the universe of the dream state. Because that which is superimposed is annulled by the knowledge of its substratum, all things vanish at the manifestation of the Lord and merge in Him. This being the case, all love, even that directed toward worldly objects, is in reality fixed on the Blessed Lord, because nothing different from Him is presented to awareness. Such a state 249 was desired by Prahlada:250 Let not unceasing love, 251 such as the undiscriminating have for worldly objects, depart from the heart of me who am constantly meditating on Thee. Vishnu Purana 1.20.19