He who is empty-minded by nature, who thinks of sense objects involuntarily and who is, as it were, awake though asleep, has verily his recollections of worldly life extinguished.
The past actions of the present life and of the past lives leave the imprint of the samskaras on the causal body. They are in the nature of dynamic forces that will arise in the shape of events or actions at an appropriate time. For the seeker that is established in the Self, the effects of past actions have been destroyed for ever. They no longer have any hold on him. All his present actions are only God-related as he is already established in the Self. There is thus no praarabdha karma for him, as it is exhausted. His mind is stilled and, therefore, empty as he is already beyond the realm of his mind. He has neither desires nor the impact of sense objects. While he is still in body, he is not of the world of objects and senses. As he is in body, he is casually and involuntarily conscious of the world and, therefore, of the sense objects. They have no effect or impact on him. He is like a kernel in a dried coconut shell, unattached to it.
Deep sleep is the bottom line of human consciousness. Human consciousness is in three states - waking, dream and deep sleep. A seeker established in the Self is beyond the human consciousness. He is in supreme consciousness, transcending the three states of human consciousness. He is beyond being awake or asleep.
2. When once the desires have melted away, where are my riches, where are my friends, where are the thieves in the form of sense objects, nay, where are the scriptures, and the knowledge itself?
Riches, friends, scriptures and knowledge are all of great value for one's security, comfort and satisfaction, while living as an ego in the midst of sense objects. The desires are objects of sense-enjoyment in the world. The sense-objects are like thieves as they rob one of the awareness of the Self. Scriptures and knowledge give one spiritual and secular knowledge. When the desires disappear, the riches and friends have no relevance to one, as one is beyond the ego-sense. The knowledge of scriptures is only theoretical and is of no relevance to one as one has direct experience of the Self. The secular knowledge is totally irrelevant as one is not of the world, though lives in the world.
3. As I have realized the Supreme Self who is the Witness and the Lord, I have become indifferent both to bondage and liberation and I feel no anxiety for my emancipation.
The Self is Undifferentiated. IT is the Witness Consciousness of the universe, the Becoming of the Self. The Witness Consciousness witnesses that IT is knowing, cognizing and experiencing the world of names and forms. The Becoming of the Self - the relative world - cannot be becoming without the Witness Consciousness of the Self running through the different instants and moments of Becoming. The self-conscious beings are aware of the process of becoming so far as they are concerned.
The Self is the One Enlivening Presence which orders, governs and regulates all activities of the Becoming of the Self - the universe. As such, the Self is the Lord of the universe.
When the seeker realizes that he is no other than the Self, he has transcended the consciousness of his body and mind and is in the Supreme Consciousness of the Self. He is no longer affected by bondage or liberation that fetters the mind and the body. There is no need of emancipation for him as he is beyond bondage or liberation.
4. The different conditions of one, who is devoid of thoughts within but moves about out-worldly at one's own pleasure like a deluded person, can only be understood by those like one.
The seeker established in the Knowledge of the Self possesses the whole and complete Truth. He is beyond the realm of his mind and intellect. He is, therefore, free of doubts and thoughts. His mind transcended has dissolved into the Knowledge of the Self.
Such seeker is not bound by man-made laws for regulation of social and physical conduct of ordinary social beings. He moves about in ecstatic bliss, at his own pleasure, though it may appear to ordinary people that he behaves like a mad man. The ways of a realized seeker can be understood only by another equally realized. Ordinary people of the society have no clue to understanding the realization of such seekers.
K. R. Paramahamsa is an author of book EKAM SAT 1
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