Vicharmala Granth Satik Pustak 1 to 8

Author(s): Anathdas Sadhu, Govinddas Sadhu
Publisher: Heeralal Dhole

Page 71

59
VICHAR MALA.
"Myself am Brahma" "Blissfulness of knowledge is Brahma' are to be construed by the indication of abandoning a part of the meaning.
NATURE OF CONSIDERATION.
When a person parts company with distraction of mind, He sits alone and aloof and betakes to 'consideration.'
After non-duality has been thoroughly ascertained and firmly established in the mind, a person has no more any need of doing that which comes under the category of proper (kartabya): yet if any would have doubts lurking about the interpretation of a transcendental phrase by the help of iudication in the manner just pointed, his company is to be avoided from a distance, for his mind is distracted; andøretiring in a solitary spot, aloof from all, one should betake to considering the oneness of Jiva and Brahma, by calling to his aid with earnest attention all the conformable arguments and abandoning those that conflict, in the following manner :
Indications of self according to Sruti are eternal intelligence and bliss; so is Brahma too. Therefore Self is no other than Brahma. Or Brahma signifies pervasion-what cannot be limited by place, hence infinite; and if Self were distinct from It, he will be finite and what is finite, is non-eternal too; therefore Self would be so; but as he is not, therefore etrnal and one with Brahma. Or if Brahma were different from Self, It would be not-Self [for Self and not-Self is the primary classification including every thing which humanity can conceive of ;-ard [phenomena and noumena] like a jar would therefore be insentient. Or (analytically) Jiva and Brahma are non-different: wherever there is intelligence, that is Brahma. "If any one were to contend :-Jiva is the argument, Intelligence, reason, but his non-difference with Brahma is not the possible conclusion, or inference in what has just been mentioned.*
* A syllogism has three parts: the argument, reason and in