Chapter III
EXPERIENCE
(Anubhava)
1. What is the light of consciousness?
It is the Self-luminous existence-consciousness which
reveals to the seer the world of names and forms both inside
and outside. The existence of this existence-consciousness can
be inferred by the objects illuminated by it. It does not become
the object of consciousness.
2. What is knowledge (vijnana)?
It is that tranquil state of existence-consciousness which is
experienced by the aspirant and which is like the waveless
ocean or the motionless ether.
3. What is bliss?
It is the experience of joy (or peace) in the state of
vijnana, free of all activities and similar to deep sleep. This
is also called the state of kevala nirvikalpa (remaining
without concepts).
4. What is the state beyond bliss?
It is the state of unceasing peace of mind which is found in
the state of absolute quiescence, jagrat-sushupti (lit., sleep
with awareness) which resembles inactive deep sleep. In this
state, in spite of the activity of the body and the senses, there
is no external awareness, like a child immersed in sleep1 (who
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is not conscious of the food given to him by his mother). A
yogi who is in this state is inactive even while engaged in
activity. This is also called sahaja nirvikalpa samadhi (natural
state of absorption in oneself without concepts).
5. What is the authority for saying that the entire moving
and unmoving worlds depend upon oneself?
The Self means the embodied being. It is only after the
energy, which was latent in the state of deep sleep, emerges
with the idea of `I' that all objects are experienced. The Self
is present in all perceptions as the perceiver. There are no
objects to be seen when the `I' is absent. For all these reasons
it may undoubtedly be said that everything comes out of the
Self and goes back to the Self.
6. As the bodies and the selves animating them are
everywhere actually observed to be innumerable how can
it be said that the Self is only one?
If the idea `I am the body' is accepted2, the selves are
multiple. The state in which this idea vanishes is the Self,
since in that state there are no other objects. It is for this reason
that the Self is regarded as one only.
7. What is the authority for saying that Brahman can be
apprehended by the mind and at the same time that it
cannot be apprehended by the mind?
It cannot be apprehended by the impure mind but can be
apprehended by the pure mind.
8. What is pure mind and what is impure mind?
When the indefinable power of Brahman [?] separates itself
from Brahman [?] and, in union with the reflection of
consciousness (Chidabhasa) assumes various forms, it is called
the impure mind. When it becomes free from the reflection
of consciousness (abhasa), through discrimination, it is called
the pure mind. Its state of union with the Brahman [?] is its
apprehension of Brahman [?]. The energy which is accompanied
by the reflection of consciousness is called the impure mind
and its state of separation from Brahman [?] is its non-
apprehension of Brahman [?].
9. Is it possible to overcome, even while the body exists,
the karma (prarabdha) which is said to last till the end of
the body?
Yes. If the agent (doer) upon whom the karma depends,
namely the ego, which has come into existence between the
body and the Self, merges in its source and loses its form,
will the karma which depends upon it alone survive? Therefore
when there is no `I' there is no karma.
10. As the Self is existence and consciousness, what is the
reason for describing it as different from the existent and
the nonexistent, the sentient and the insentient?
Although the Self is real, as it comprises everything, it
does not give room for questions involving duality about its
reality or unreality. Therefore it is said to be different from
the real and the unreal. Similarly, even though it is
consciousness, since there is nothing for it to know or to make
itself known to, it is said to be different from the sentient and
the insentient.