As all living beings desire to be happy always, without misery,
as in the case of everyone there is observed supreme love for one’s self,
and as happiness alone is the cause for love, in order to gain that happiness
which is one’s nature and which is experienced in the state of deep sleep where there is no mind, one should know one’s self.
For that, the path of knowledge, the inquiry of the form “Who am I?”, is the principal means.
The gross body which is composed of the seven humours (dhatus), I am not;
the five cognitive sense organs, viz. the senses of hearing, touch, sight, taste, and smell, which apprehend their respective objects, viz. sound, touch, colour, taste, and odour, I am not;
the five cognitive sense organs, viz. the organs of speech, locomotion, grasping, excretion, and procreation, which have as their respective functions speaking, moving, grasping, excreting, and enjoying, I am not;
the five vital airs, prana, etc., which perform respectively the five functions of in-breathing, etc., I am not;
even the mind which thinks, I am not;
the nescience too, which is endowed only with the residual impressions of objects, and in which there are no objects and no functioning’s, I am not.
A：The seer and the object seen are like the rope and the snake.
Just as the knowledge of the rope which is the substratum will not arise unless the false knowledge of the illusory serpent goes,
so the realization of the Self which is the substratum will not be gained unless the belief that the world is real is removed.
A:What is called ‘mind’ is a wondrous power residing in the Self.
It causes all thoughts to arise.
Apart from thoughts, there is no such thing as mind.
Therefore, thought is the nature of mind.
Apart from thoughts, there is no independent entity called the world.
In deep sleep there are no thoughts, and there is no world.
In the states of waking and dream, there are thoughts, and there is a world also.
Just as the spider emits the thread (of the web) out of itself and again withdraws it into itself, likewise the mind projects the world out of itself and again resolves it into itself.
When the mind comes out of the Self, the world appears.
Therefore, when the world appears (to be real), the Self does not appear;
and when the Self appears (shines) the world does not appear.
When one persistently inquires into the nature of the mind, the mind will end leaving the Self (as the residue).
What is referred to as the Self is the Atman.
The mind always exists only in dependence on something gross;
it cannot stay alone.
It is the mind that is called the subtle body or the soul (jiva).
