ātmasatyānubodhena na saṃkalpayate yadā |
amanastāṃ tadā yāti grāhyābhāve tadagraham || 32 ||
Acharya uses the special word called amanibahvah. Cessation of mind. This word can create a lot of confusion. It has been created. Many people conclude that amanebhavah is the destruction of the mind, and so jnanis do not have a mind. Some books use manonasah. They begin to practise yoga and nirvikalpa samadhi. Hoping that thoughts will be removed. Mindlessness is moksha.
This is wrong. Why, because
1) Jivanmukti is not possible. He will be as good as stone. What
makes a thing a living being is the mind alone. The table has no mind and so no experience of self-consciousness. For this jadam, we do a lot of sadhana.
2) Destruction of the mind is also not possible. Because even if a person sits in nirvikalpa samadhi, not experiencing the world, not eating, how long can a person sit like that? Prarabdha will not allow the mind to remain in samadhi permanently. Prarabdha’s job is to give pain and pleasure. It has punyam and papam. Punyam gives pleasure, and papam gives pain. If a person sits in samadhi, it means he is escaping from prarabdha. Lord’s law can never be escaped. Bhogadeva kshayah tasya. So one has to be in a dvaita world. So the aim is not the destruction of the mind.
3) Finally, suppose samsara nivritti is due to dvaita nivrtti and that is due to manonasa, then all liberated people will not have a mind. Whoever has got mind is bound. So gurus will be ajnanis because they have a mind as is required to teach. No guru possible. No parampara will be possible. So we have to understand it and not condemn the word amanibahvah.
Destruction of the mind is the destruction of the binding or ignorant mind. It is by knowledge. When knowledge is gained, the mind becomes an enlightened mind. So mind being there dviatam will be there, but it will not be binding dviatam. This is manonasah. An ignorant mind is the cause of bondage when it takes the external world as real. Once the world has become real, duality has become a fact and naturally, with respect to that world, I will become the subject and subject-object duality will become real. Then I become a limited individual. The world limits me, causes raga, dvesha, bhayam, and so it is a cause of bondage. Like, even the dream world causes samsara because it is taken as real in a dream. So the wisdom of the mind is dvaita mithyatva niscayah.
How is it done? Just like by waking up, we get the knowledge of the mithya of svapnam by seeing the adhishthanam of svapnam, which is me, the waker. In adhishthana ajnane, svapna is real, and in adhishthana jnane, it becomes unreal. Adhaysa is falsified by knowing the adhishtanam. Snake is falsified by rope knowledge. So too here Dvaita Prapanca is falsified by recognising the adhishthanam, which is advaita atma, which is called waking up. That will give the mind dvaita mithyatva niscayah.
Atma satya anubhodhena + The only way to destroy the mind is not by yoga and samadhi but through wisdom. Satyam is consciously used. By knowing atma the satyam, dviatam the mithya is falsified. Satyam means adhishthanam here. How is Satya Atma known? How adhishthanam jnanam is gained. That also by anubhodhena, sastra acharya anu bodhena. Then what happens?
Na sankalpayate. Mind no more project duality. Here also, it does not mean the mind will stop working. Whatever mind perceives it knows as mithya and mere name and form, and so it is as good as not there. Mine no more projects a real duality like seeing a sunrise. So Acarhya used dvaya abhasam before in verse 30. Those perceptions in mind that are recognised as mithya will not create raga dvesha. Like I will not run towards mirage water because there is no raga for it. If I run, I know thirst will only increase. So too with respect to dvesha vishaya, which are recognised as mithya, like rajju sarpa. Such a mind is not a binding mind. So it is amaneebhavah.
Neither the perceived world is a binding world nor the mind that perceives the world is binding. So tatha amanstam yati - at that time mind becomes a non-mind. It is as good as not there. It continues to be there.
Grahyabhave + Grahmyam means that which is perceived. Mind is called grahah or grahakah. As long as grahya prapanca is given reality, the mind also will become equally real, enjoying the same status. Once the grahyam is falsified, the grahakah also is as good as not there. It is falsified.
The perception is also falsified. The perceiver also falsified. In the absence of the objects, that mind (tat) agraham, which means nonperceiver. Here also, it is not literal. But as good as non non-perceiver. If pot is mithya, the ghatakara vritti jnanam also is equally mithya. Object, snake is called arthadhyasa. The perception of the snake is called jnanadhyasa. Both are mihtya.
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