Ramakrishna Ashrama Penang

What is buddhi?

Buddhi is a modification or vrtti of the inner organ. That which decisively reveals an object is called the intellect or buddhi. When the mind becomes pure, the buddhi also becomes pure. When buddhi becomes pure the Self is reflected as it is in it. Sri Ramakrishna has said that the pure intellect and the Self are one and the same. When the mirror is clean there will be no obstruction to its reflection; so also the pure mind will not create any obstruction to the reflection of the Self. When the pure mind expresses itself as the pure buddhi, it becomes the pure Self. So Sri Ramakrishna has said: `Pure Mind, Pure Buddhi, Pure Atman - all these are one and the same'. [The Gospel of Sri Ramakrishna, p. 802]. In the Gita(3.42) it is said that the senses are great, but greater than them is the mind, and greater than the mind is the intellect, but the greatest of all is God. Why has it been said that He is beyond the buddhi? That is because the buddhi is also a vrtti. The Atman is not a vrtti and so it is beyond the intellect. How are the thought waves of the individual mind connected with the supreme Mind? Biologists say that the body is a collection of cells; the body is controlled by them. The Brhadaranyaka Upanisad [3.7.15] says: `He who is in every being but within them, whom no being knows, whose body is all beings, and who controls all beings from within, is the inner Controller. That is your own Self.' This is a remarkable statement. He dwells in all beings but is different from beings. All beings are `mine' because all are the body of the supreme Being, but they don't know `me'. It's a beautiful paradox. It is He who resides in all beings and controls them. So it is the reflection of the Supreme Mind that is the individual's mind. The thoughts of the cosmic mind are reflected to a slight extent in the individual mind. He resides in us and controls us. It is not like an instrument, mechanically controlling from outside. He is the inner Controller. The Self inside you is the antaryamin. If the body dies, He does not die. He is different from the body.

Is it necessary to study the scriptures?

He who is not interested to learn the truths of the scriptures need not study them. But those who want to understand the truths that the scriptures teach and try to reflect them in their own lives must study them.

What is the real truth?

Is there something like `real' or `unreal' truth? That which is absolute can never be relative. So truth is truth and has no `real' or `unreal' in it.

What is the ego?

Ego is that form of mind which feels, `I am the doer' and `I am the enjoyer.' When there is no one to act, nothing to be acted upon, and no effect is seen, then there is no action at all. But when we regard the intellect as a faculty, mind as another faculty, etc, then we give different names to the special modifications (vrttis) of the inner organ (antahkarana). When the mind becomes pure we have pure vrttis rising in it. When the antahkarana becomes pure, it becomes transparent. Then there remains nothing to distort it.

What is pure antahkarana?

By pure antahkarana both pure mind and pure intellect (buddhi) are meant. When the intellect becomes pure, it is pure Self. Just as the sun is hidden by clouds, the mind envelopes the Self and hides it. As the mind becomes pure, it becomes transparent. As it becomes transparent, the real nature of the Self or God becomes progressively clear to it. When the mind becomes completely pure in this manner, there will remain no impediment and the Self stands revealed.

What is the pure Self?

It means that the Self has no superimpositions. The body has birth and death; but we think that the Self also has birth and death. This is superimposition. When something is superimposed on something else, it is clear that the superimposed is unreal and so the thing-in-itself is `impure'. When superimposition goes, the thing-in-itself is revealed as it is.

How can we make our mind pure?

The mind is said to be pure when only pure thoughts arise in it. Do not entertain or give room to unholy thoughts in the mind and thus the mind can become pure. It will not do merely to sit and weep that the mind is impure or restless: one must be up and doing.

Why is the Self regarded as unattached?

Non-attachment implies that the Atman is indifferent. In other words, the Self is absolutely untouched or unaffected by our feelings of happiness and misery, pain and pleasure.

Where is this Self?

The gross body, the subtle body, and the causal body -behind these three is the Self or Atman. Everything else is illumined by the light of the Self. The causal body is also called the seed body; it is from this that the subtle and gross bodies are formed. What is the difference between all these bodies and the Self? We see that when someone dies, he is either cremated or interred. When this is done, the body that we used to see disintegrates and merges with the five elements, called panca-bhutas. Earth, water, fire, air and space - these are the five elements. When thus the gross physical body disintegrates, we cannot see anything else. There is the subtle body which we cannot see. This subtle body will merge into the causal body. The causal body, as I said, is the seed body (bija sarira). Thus the causal body remains in seed form. It is like this: in the state of deep sleep, we do not function. We have no awareness but that there is bliss. This deep sleep (susupti) is called the causal state. Behind this causal body is the Self; it is beyond the causal state. Thus the Self or Atman is neither gross, nor subtle, nor causal; it is beyond everything. When we, who have the awareness of `I', transcend the limitations of the gross, subtle and causal, then we attain to the state of the pure Self. If we are to transcend body-consciousness or the feeling of identity with the body, we shall have to practise spiritual disciplines sincerely and progress steadily. How can we be liberated? Our scriptures repeat times without number that once the feeling of I-ness goes there is liberation. He who considers himself to be bound is bound. He who considers himself to be free is free.

Are liberation for one and bondage for another predestined? What do you think about this?

If you really wanted liberation, you would become restless like a fish out of water.

Can sacrifice, etc., bring liberation?

He who has a thousand rupees in his pocket will not become mad after a rupee, will he? He will tap his pocket and say, `I have a lot of money.' He who wants liberation will not perform sacrifices.

So are sacrifices only meant for fulfilment of desires?

Mostly so. Having acquired this life, spending it well or ill is in our hands. We shall have therefore to struggle. King Parikshit (of the Bhagavata) was destined to die in seven days. What did he do during those seven days? He went out of the city and spent his time in repeating God's names. He never felt, `Since there are only seven more days left, let me enjoy life'. He had good past impressions (samskaras) in him and so he tried to spend his last days fruitfully. The Bhagavadgita says that out of thousands of people one or two strive for God. This was so in ancient times and will be the same even today.

- Compiled by Smt Manju Nandi Mazumdar: due acknowledgements to Prabuddha Bharata

Vedanta Centre UK - Magazine Articles March / April 2002