Aum

MOkshasaadhanam (Means of Liberation) – 18

by Krishna Sastri

KOOTASTHAM

As the Guru convinced the Sishya that the Self is ‘ Suddha Chaithanyam ’ (pure consciousness) he also told the Sishya that It is ‘ Kootastham ’ (changeless). On this the Sishya expresses his doubt.

Sishya: As I am a knower of objects as they as they appear to me in a stream I cannot conclude that I am changeless. For example, the objects are given to the mind. The mental modifications are thus combinations and therefore non-conscious. The Self as a knower, even as pure consciousness is dependent for its knowledge on the modifications of the mind. Therefore I conclude that the Self is of changeful nature.

Guru: All the modifications of the mind without a single exception are (simultaneously) known by you. It is like this. When there is no pot, there is awareness of the non-existence of the pot. When the pot is presented to the mind then there is still the awareness of the existence of the pot. The existence or otherwise of the pot and the modification relative thereto of the mind can change but these are simultaneously known by the unchanging awareness. If you were changeful like the mind or the senses (which pervade their objects one after another), you would not simultaneously know all the mental modifications, the objects of your knowledge. Or to put it simply, if the awareness were to change then simultaneous knowledge would not have been possible.

Sishya: Sir, alright, I am pure consciouness and immutable but then how are these sounds and sights and so on of the mental modifications result in the reflection of the knowledge of such sounds, sights etc. In other words, I, being, pure awareness and changeless and yet I come to know of these sounds and sights. Why so?

Guru: You are not to be faulted but it is your avidya that is to be faulted!

Sishya: PrabhO! If I am changeless, why are there the states of waking, dream and deep sleep?

Guru: Is it not true that you become aware of them whenever they arise?

Sishya: True, but they are at intervals but not continuous.

Guru: In as much as they are chance happenings, it is certainly not your nature. To be your own nature, they must be with you continuously and never cease to exist. Waking and dreaming are not persistent states while you are pure consciousness always. Let me give you the example that Bhagavan Ramana gave while explaining Suddha Chaithanyam and Kootastham. You see scenes projected on a silver screen. There is fire, flood, murder, love, laughter, cry, fear and so in those scenes. But the screen is unaffected by all these! But no scene would be visible without the silver screen! You are the Suddha Chaithanyam and Kootastham like the silver screen, knowing everything yet remaining unaffected.

(contd.)