Inquiry into the meditation of Uddalaka
Sri Vasista
O lotus-eyed Rama, inquiring into Self by yourself pleasantly, relax and repose in that high state of Supreme.
So long as the entire phenomena does not completely dissolve and disappear (from one's perception) through inquiry with the help of scriptures and teachers, that Supreme State can not be attained.
Practice of dispassion, understanding of scriptures, (teaching) by a wise teacher- these can lead to that perfect state. Even discernment and Intelligence can achieve that state.
Even if all the above equipment is not available, a pure, unsullied and sharp mind which is prepared to be enlightened and awakened can lead one to that eternal state.
Sri Rama
O Bhagawan, knower of the three times, is there any one who can remain in a state of repose while being active in the world
O Bhagawan, someone decides to be alone and stay in a state of samadhi. One is active in the world and continues to be in a state of repose. Between the two who is the better one?
Sri Vasista
O Rama, Samadhi can be defined as the coolness in the heart which is caused by the perception that all phenomena are a mere collection of qualities which are not Self.
Some people decide that 'all these phenomena are association of mind' and operate in this world in a tranquil and cool manner. Some people sit in meditation (with the same decision).
O Rama, both are happy if there is internal coolness. Internal coolness is the fruit of constant 'tapas'.
If the internal instrument (ie mind, heart etc) of a person in samadhi is still wavering and fickle, the 'samadhi' state of that person is like the dance of a person who is insane.
Even so, if the mind of such insane person is free of vasanas, such frenzy or madness in action is equivalent to 'samadhi' of an enlightened person.
An enlightened activist and an enlightened one in a forest are both equal. Both of them will attam the supreme state without doubt.
When one's mind is free of vasanas, he will be like one inactive even though active. When one hears a story he is not involved in it, if his mind is away (not listening).
When one's mind is full of vasanas, he will be like one active, even though he is inactive. In a dream, one's limbs do not get damaged even if he falls into a chasm.
When mind is inactive, that is the best samadhi. Know that, that state is Absolute state. That will be most joyful state.
Memory is the great reason for the stability and instability of mind. They are similar to dhyana and not dhyana. By such (proper) means make the mind free of any sprouts (of memory).
Mind that is free of vasanas is stable. That alone is dhyana. That is the state of absoluteness. That is eternal peace.
Attempt at the highest state is to reduce vasanas. A mind that is free of vasanas attains the state of nonownership of action.
When mind is dense with vasanas, it is a vessel of ownership. Such a mind yields only sorrows. So reduce vasanas.
When the phenomenal world is quietened (declines), the inside of a person becomes free of attachment, fear and desire. It becomes steady and healthy. Such a state is called the state of 'samadhi'.
Give up all moods, feelings and imaginations of your mind and abide in that condition. Then that will be like being on the top of a mountain (unconcerned about the world) or in a house (fully active).
A house is like a desolate forest for a householder whose mind is fully gathered (and integrated) being free of the blemish of ego.
For those with an integrated and gathered mental perception house and forest become the same.
O prince, when the mental sky is quiet and peaceful, even crowd ridden cities appear like desolate forests.
O slayer of foes, when the mind is full of thoughts and activities even desolate forests appear like crowd-filled cities.
In an enlightened mind, all delusions lie dormant as if asleep. If they are extinct, then one attains liberation. (knowing this) do as you please.
Who even perecives himself as beyond all manifestations and states of existence or as consisting of all states of existence, such a one is called as 'samahita' (gathered or united).
With all desires and likings subsided, whoever looks at all states of existence with attitude of equality and is expansive in his inside, such a one is called 'Samahita'.
O lord of people, such a one looks at all world as manifestation of Self and not with his mind. For him sleep and waking states are same.
For him both village and forest are same. He has no relation with either. He is like one who shops in a street without any relationship with the shops.
He is always directed inward whether awake, walking or sleeping. He looks at a city or habitation as if it is a forest.
Everything assumes the character of ether for one who is always directed inwards. Since nothing in this world is of use to him, for him this world is afflicted with beings.
Since he is internally cool, this world also appears to be cool like one without fever. People appear to be lifeless (to him).
As long as one is burnt by desires inside, this world is full of fire. For all people whatever is inside, the same is the condition outside.
Earth, air, sky, the mid region, rivers, mountains and quarters are parts of the inside (of one). They appear to be outside.
Whatever is inside the Self, that shines outside. It is like a banyan tree in its seed. It is like fragrance in a flower.
In fact there is nothing inside or outside. Whatever sparkles in one due to the nature and principle of mental consciousness, accordingly it arises and manifests.
The fundamental principle and nature of Self manifests luminously externally as world. It is like a small lump of camphor which manifests as its fragrance outside.
Self alone sparkles widely as world outside and as 'I' inside. Even so the connecting, ruling principle in both is Self alone.
When Self manifests the inside it is external. When it abides inside it is internal. Whatever way Self reveals itself, mind aggravates that revelation (and stresses it).
When the division between external and internal subsides, Self and world become the same. When the sense of 'I' remains, the fear about this division increases immensely.
For one who is beset with affliction of mind, the division into elements like air, water, fire, quarters persists feverishly throughout the aeon.
One who takes delight in Self, he will never come under the control of joy or grief even when he is involved in worldly activity. Such a one is a man of equilibrium (a samahita).
One who perceives Self in all with a quiet and calm mind, he will never grieve nor even think of grief. Such a one is a man of equilibsium (a samahita).
He is a 'samahita' who laughs (indulgently) at one who can not perecive and understand the prologue and epilogue of the movements of this world.
In him there is no 'mine or theirs', no 'Iness'. In him there is no birth of a world. It is like bright waves appearing in a hot atmosphere.
He is the only one who (is said to) exist, who has no conscious or unconscious states, who has no such divisions as mind and external and internal states (phenomena), not others.
He is the one who can be said to be divinely quiet, calm and peaceful, who is as pure as sky, who looks at stone and wood as same and who acts in the world in a holistic and integral manner without any distortions or deformations.
He alone perceives who by dint of his nature, - and not out of fear - other things as a lump of earth and regards all beings as he regards himself.
A seeker of material things does not consider neither big nor small things as non existent. This ignorance is due to lack of experience of the really existent one. Only a jnani can understand reality.
-56 . Whoever is endowed with the above perception attains the highest state of equilibrium, light and great poise (mahasattwa). He lives without worrying about death and birth. It does not matter to him whether he lives among hordes of people prosperrosly endowed or in a forest devoid of all comforts. He may get intoxicated with the rush of cupid into him. He may dance in utter drunkenness. He may renounce everything and take residence on a hill. He may smear his body with all kinds unguents. He may jump into rousing flames. He may sin uninhibitedly. He may be extremely virtuous. He may die now or at the end of a acon; - a jnani will never be touched by anything that he does, no corruption or guilt accrues to him. He will remain (himself) like gold which is dipped in mud.
'Samvit purusha' implies that he is with impurities. 'I and you' feelings pollute such a person assuming the shape of vasanas. It is like a pearl looking like silver.
When all object sense subsides, one gets established in integral knowledge. Then all impurities die away (by compulsion of nonexistence) by themselves.
The detestable 'I and you' sense arises in a man with relative understanding. Then a variety of sorrows and joys take birth in him.
When the illusion of serpent in a rope subsides, peace comes to a person. Similarly when the sense of 'I and you' subsides, equilibrium gets established in a person.
A 'jnani' does not have any relationship with whatever he does, whatever he eats, whatever he gives away. Neither these actions have anything to do with him. It is the same whether he does these things or not.
Such a jnani has no use for action or inaction, Always he abides in his own Self.
A creeper cannot emerge out of a stone. Similarly desire will not arise in a 'jnani'. If any such thing arises, it will be of his own form like a wave being water alone (from which it springs).
This entire world is He. The world is His form. There is no division whatsoever between the two. He is the perfect person, an embodiment of purity. He exists. There is nothing that exists that is not he.
