Vicharmala Granth Satik Pustak 1 to 8

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

Page 74

VICHAR MALDI.
62
cleared of all doubts, his understanding thus becoming pure and faultless easily takes hold of the doctrine of non-duality, and there it rests; because knowing self is ever non-distinct from Brahma, and the difference (apparent) is due to their associates, he is on the road to emancipation, and he lends his energies for his disenthralment or release.
Now for the subject of opposite knowledge, reality of phenomena, Self an instrument and agent-a doer and enjoyerand distinct from Brahma; and the means necessary to have recourse to [for removing it]. In that pure Self, if agency be admitted, one should be ripe in the means 'hearing', and 'considcration' finally to concentrate his attention wherewith to remove it.
One who has been engaged in the practice of hearing' and 'consideration,' and become ripe in them can have no more doubts in the testimony adduced to support the subject (uon-duality] to be proved ; yet from a force of prior habits and practice, if he regards Self as a docr and enjoyer, and such other antagonistic views, he must abstain his mind from not-Self and concentrate it on Self, so as to be modified into his shape-there to rest.
What is its result?
That tranquillizes desires and passions, Just as the advent of night minimises going and
coming.
In short, as the approach of night prevents persons from going here and there, receiving visits or returning them, or following their avocations with the same freedom as of the day, so does profound contemplation by concentrating the mind indivisibly on the oneness of Brahma and Self (Nididhya sana) stem away the torrent of passion and desires and restore tranquility of mind.