『Vivekachudamani 37 Going Beyond the Mind - By Swami Tattwamayananda』のカバーアート

Vivekachudamani 37 Going Beyond the Mind - By Swami Tattwamayananda

Vivekachudamani 37 Going Beyond the Mind - By Swami Tattwamayananda

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Title: Going Beyond the Mind

Verse: 162, 171, 173

We are discussing components of the body-mind-complex, which constitutes the impermanent. Vivekachudamani analyzes the eternal divine spark within all of us.

One of the seven questions asked by the student is: What is the Absolute Reality? To answer this, the teacher does not define the Absolute Reality. He explains what is the non-absolute. What remains is the Absolute Reality.

Absolute Reality cannot be defined. Even Meister Eckhart conveyed this.

To define the non-absolute, the teacher explains the five sheaths of the body-mind-complex. The five sheaths are: Anamaya Kosha, Pranamaya Kosha, Manomaya Kosha, Vijnanamaya Kosha and Anandamaya Kosha. The Absolute Reality is beyond the five sheaths. Spiritual evolution reflects our progression of identifying from gross (Anamaya Kosha) to the most subtle sheath (Anandamaya Kosha).

162nd verse: The person who is least spiritually evolved, thinks: “I am this body”. Such a person is jadasya-buddhi (spiritually inert). Those who are more evolved think: “I am the jeeva existing in this body.” The most highly evolved sage thinks: “I am the divine reality that is present everywhere.”

There is a journey that the spiritual seeker goes through from the upadesa mahavakya to the anubhuti mahavakya. The four mahavakyas are: (1) Tat Tvam Asi, which is an upadesa vakya (2) Prajnanam Brahma, which is a lakshana vakya (3) Ayam Atma Brahma, which is a siddhanta vakya (4) Aham Brahma Asmi, which is an anubhuti vakya. Aham Brahma Asmi is only an approximation of the highest experience of one’s identity with Brahman.

If one is spiritually fit, and his mind is fully ready to realize the identity with Brahman, then upon hearing the upadesa mahavakya, immediately he will realize its true meaning (Shabda-aparoksha-vada) – that the divine spark within him is his true nature. This is what happened to Sri Ramakrishna when he received instruction from Totapuri – he immediately went into samadhi.

Others will take more time for such realization and will have to pursue spiritual practices (Prasankhya vada). As they evolve, they go through the identification with the five koshas.

171st verse: “There is no ignorance (avidya) apart from the mind. The mind is the cause of all bondage and problems in the world. When we transcend the mind, everything becomes calm and quiet. When the mind vibrates again, everything (bondage and problems) reappears.”

We don’t just go beyond the mind. It means realizing the fact that the mind is a thought system that
does not have real existence. When the mind is absorbed in Atman, we go beyond the mind.

Mind goes in search of external objects drawn by the five senses – it takes the form of that external object. If the mind goes beyond the draw of the senses, it has nowhere to go but turn inward towards itself. Then it disappears.

Ramana Maharshi said: “When the mind is turned inward, it is Atman. When turned outward, it is mind.”

Sri Ramakrishna was able to immediately go into samadhi upon receiving spiritual instruction because his mind was fully focused on the transcendental. He had gone beyond mind.

173rd verse: “In deep sleep, there is no mind, no world, no external objects, no external experiences. A man who is in bondage, for him, this world is nothing but a creation of his own imagination by his mind. In reality, the world does not exist.”

We live human life in three states of consciousness: waking state, dream state and deep sleep state. In deep sleep, the mind is completely shut down. We transcend the mind in deep sleep. Our ability to feel the presence of the external world is atrophied. However, this does not represent spiritual progress. When we feel the absence of external objects because of our conscious spiritual practices, then we make true spiritual progress.

The world exists only due to the mind. This is the view of the subjective idealists of Berkeley and Vijnanavada school. According to Vijnanavada, Vijnana is the platform where we feel the sensation and existence of whatever we experience. When we do not feel such a sensation, the thing/experience does not exist for us.

Transcending mind means realizing the fact that the mind does not really exist. Mind does not exist except as a cluster of ideas.
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