Sadhana Panchakam, Instruction 35

Translation and Commentary by Jayaram V

5.3 Inquire into the absolute self

The previous instruction is about concentration (dhyana). In concentration either you fix your mind upon the Brahma and do not allow any distracting thought to invade you or you allow only the thoughts that are associated with Brahman or the self. The former is passive approach and the latter, active. This instruction is about contemplative inquiry in which you allow your mind wander about in search of answer to the questions you may have about Brahman. Both concentration and contemplative are like the two eyes of nidhidhyasana. Depending where you put your emphasis, you can lead you mind in the direction of concentrated thinking or contemplative inquiry. Their ultimate purpose is the same, to attain oneness with the pure self.

The ultimate purpose of renunciation is to absorb the mind in the self and attain oneness with it, not as an idea but as a reality. Contemplative inquiry an important part of nidhidhyasana in which you gradually guide the mind in the direction of the self and soak it with its thoughts until nothing else is left. Living alone in a solitary place, away from the world, and practicing self-purification, the seeker has to tame his mind and senses and minutely inquire into the essential nature of the absolute self so that he can gradually settle his awareness in it and dissolve his impurities.

Susameeskha in this context means detailed and positive review, survey or examination of a situation, problem or subject. In the philosophical context, it means complete and thorough inquiry or investigation into a physical or metaphysical aspect or truth of existence such as a tattva (reality) or an entity to gain insight and understanding. It is an insightful exploration or thorough inspection, which is essentially positive (su) and devoid of perverse reasoning and is used to gain first hand knowledge of spiritual truths or doctrinal matters.

The absolute self (purnatma) is the highest of all tattvas (realities). Unlike the rest, is also eternal and immutable. There is nothing before that, beyond that, above that and other than that. It is complete, perfect, all-encompassing, all-containing, all-pervading and self-existent. Since it is the goal and the support there is no better subject for spiritual people explore.

Meditation can be active or passive. Susameeksha is a concentrated and active contemplation with a set purpose in which the aspirant has to use his imagination, reason, and the knowledge he gained through study and learning. The first step of that is to learn about it through study or listening. The second step is recollecting what has been learned. The third and final step is contemplating upon it in minute detail (susameeksha) to internalize and actualize it.

By contemplating upon the self and exploring its essential nature through philosophical and contemplative inquiry, you cultivate distaste and disinterest in the things that are not self. As Ashtavakra states, having known the truth that you are all-pervading pure consciousness and not the mind and body, how can you still be interested in sensual objects or entertain impure thoughts? Seeing the distinction between himself and his body, a seeker is no more troubled by the dualities of life or the approach of death.

How do you inquire into the nature of Brahman? It is by asking questions, finding the answers and exploring them from all possible angles. One of the questions which is traditionally used to inquire into the self is, “Who am I?” One has to keep repeatedly asking himself this question, until he exhausts all false answers and arrive at the final truth. When one persists in seeking the right answer, it eventually culminates in the realization that one is neither the mind nor the body nor the impermanent name and form but the eternal and indestructible self.

Another approach is using the negation to recognize and discard what the self is not. In this approach, the seeker discards everything in himself such as his mind, his senses, his body, the organs, etc., by saying “not this, not this” (neti neti), until nothing is left in him except the person who remains alone as the sole witness to that residual state. Merging into that subjective reality, one becomes established in it.

The Upanishads also suggest a third approach in which one meditates upon the truths about Brahman or Atman which are found in the Upanishads such as “Aham Brahmasmi” or “Tattvamasi.” This was already discussed in one of the previous instructions in connection with study. Here, apart from studying them and analyzing them, the seeker contemplates upon them to realize them subjectively and intuitively through self-absorption. The ultimate purpose of all these methods is to fill the mind with the thoughts of self and settle in the awareness that the self is in all and all are in the self.

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