Hari OM
'Text-days' are for delving into the
words and theory of Advaita Vedanta.
Continuing in efforts to understand our mind;
icÄ<
icCc ivjanIyaÄkarriht< yda,
tkarae
iv;yaXyasae jparagae ywa mpaE.36.
Chittam cichcha vijaaniiyaat-takaararahitam yadaa,
Takaaro cishayaadhyaaso japaaraago yathaa manau ||36||
When the chitta is without the 'ta',
know that chitta is itself the Chit (Consciousness). The 'ta' represents the
superimposition of objects just as in the crystal, the colour of china-rose is
superimposed.
A very clear definition is provided here. Chit = Pure Consciousness,
ta = modified thought/object. If we recall earlier lessons on antaH-karana, we know that there are four
components of the human mind. ManaH is what we are very familiar with as
thought process, Buddhi is the intellectual and analytical process, Ahangkara
is the ego "ownership" and individualising process and then there is
Chitta. Often described as 'memory', as we advance in our understanding we find
that it is actually our doorway to the Universal Self. Yes, it connects the
jiiva with their vaasanas and karma 'account', hence the memory aspect, but it
is also the clue to our being much more than the physical body to which we are
so attached.
Pure Consciousness, we are told here, reflects upon the objects and
ideas of the world and leave an impression upon our thoughts in the same way
that a crystal, when held in a certain way against a certain colour (here given
as 'China rose') will take up an appearance of that colour for however long it
is there. The crystal is ever pure and colourless, but able to 'modify'
according to reflection and refraction of light. The aim of a saadhaka is to
drop all reflection and refraction and return to the pure, colourless state.
In saadhana, then, we can offer all that we see and do to the
Higher, live life simply and with self-discipline, tune ourselves into nature,
develop an attitude of acceptance and seek out the company of souls who exhibit
the levels of devotion, spiritual practice and knowledge that we ourselves
desire. We can reduce our attachments to the material world and to the thoughts
generated by it. We can work on sitting in our 'unmani'.
