lete absorption (samadhi). The
Understanding flowing from Ignorance, and possessed of the senses and
attributes, runs towards external objects, like a river issuing from a
mountain summit and flowing towards other regions. When the
Understanding, withdrawn into the mind, succeeds in absorbing itself into
contemplation that is free from attributes, it attains to a knowledge of
Brahma like the touch of gold on a touchstone. The mind is the
apprehender of the objects of the senses. It must first be extinguished
(before Brahma can be attained). Dependent upon the attributes of objects
that are before it, the mind can never show that which is without
attributes. Shutting up all the doors constituted by the senses, the
Understanding should be withdrawn into the mind. In this state, when
absorbed in contemplation, it attains to the knowledge of Brahma. As the
fivefold great creatures (in their gross form) upon the destruction of
the attributes by which they are known, become withdrawn (into their
subtile form called Tanmatra), after the same manner the Understanding
may dwell in the mind alone, with the senses all withdrawn from their
objects. When the Understanding, though possessed of the attribute of
certainty, dwells in the mind, busied with the internal, even then it is
nothing but the mind (without being anything superior to it). When the
mind or consciousness, which attains to excellence through contemplation,
succeeds in identifying attributes with what are considered as their
possessors, then can it cast off all attributes and attain to Brahma
which is without attributes.[694] There is no indication that is fit
enough for yielding a knowledge of what is Unmanifest (Brahma). That
which cannot form the subject of language, cannot be acquired by any one.
With cleansed soul, one should seek to approach the Supreme Brahma,
through the aid afforded by penances, by inferences, by self-restraint,
by the practices and observances as laid down for one's own order, and by
the Vedas. Persons of clear vision (besides seeing the Supreme within
themselves), seek him in even external forms by freeing themselves from
attributes. The Supreme, which is called by the name of Jneya (i.e., that
which should be known), in consequence of the absence of all attributes
or of its own nature, can never be apprehended by argument. When the
Understanding becomes freed from attributes, then only it can attain to
Brahma. When unemancipated from attrib