Vichāra-saṅgraham 11: Transformation of the Mind
Channel: Consciousness Research Centre
Date: 2022-02-11

Devotee: Is Self-experience possible for the mind, whose nature is constant change?

Mahārṣi: Since sattva-guṇa [the constituent of prakṛti which makes for purity, intelligence, etc.] is the nature of mind, and since the mind is pure and undefiled like space, what is called mind is, in truth, of the nature of knowledge. When it stays in its natural pure state, it has not even the name ‘mind’. It is only erroneous knowledge which mistakes one thing for another that is called mind. What was originally the pure sāttvik mind, of the nature of pure knowledge, forgets its knowledge-nature on account of nescience, gets transformed into the world under the influence of tamo-guṇa [the constituent of prakṛti that makes for dullness, inertness, etc.], being under the influence of rajo-guṇa [the constituent of prakṛti that makes for activity, passions, etc.], imagines “I am the body, etc. and the world is real,” it acquires the consequent merit and demerit through attachment, aversion etc. And, through the residual impressions (vāsanas) thereof, attains birth and death.

It is only by the mind that is impure and under the influence of rajas and tamas that Reality—the Self—which is very subtle and unchanging, cannot be experienced; just as a piece of fine silk cloth cannot be stitched with a heavy crowbar, or as the details of subtle objects cannot be distinguished by the light of a lamp flame that flickers in the wind. But in the pure mind, that has been rendered subtle and unmoving by the meditation described above, the Self-bliss—Brahman—will become manifest. As without mind there cannot be experience, it is possible for the purified mind endowed with the extremely subtle mode (vṛtti) to experience the Self-bliss, by remaining in the form of Brahman. Then, that one’s Self is of the nature of Brahman will be clearly experienced.

But the mind that has got rid of its defilement (sin) through action without attachment performed in many past lives, listens to the teaching of scripture from a true guru, reflects on its meaning, and meditates in order to gain the natural state of the mental mode of the form of the Self—the form ‘I am Brahman’ which is the result of the continued contemplation of Brahman. Thus will be removed the mind’s transformation into the world in the aspect of tamo-guṇa, and its roving therein in the aspect of rajo-guṇa. When this removal takes place the mind becomes subtle and unmoving.