All Thoughts Must Disappear through Self-Inquiry

The following questions are answered in this article:

• What is the difference between the Jiva, Ishwara and Brahman?

• Does the Jiva and Ishwara co-exist?

• Did Ishwara come first and then the Jiva?

• How is there an Ishwara if there is only Brahman?

• Is Ishwara real?

There is a common misconception I would like to address in this article. The misconception is:  *One cannot move about the world without thoughts.*

Ask yourself this question: Who is it that thinks thoughts and moves about the world? Do you have the answer? OK. Is this the real you right now?

If you are attached to thoughts (i.e. perceive them), then you are identified with the mind and therefore hold the status of a thinker. *This is bondage* If you are a thinker, then the statement above holds true because you consider yourself to be the doer. It is the doer who believes they are the committer of actions and believes they cannot perform these actions without thoughts. This is the illusion itself! (Maya). It is also Maya even when you have the firm faith and conviction that you are not the thinker, *while you still think*.

To produce liberation (mukti), the mind must be fully dissolved in the self, where there are no more oscillations (thinking). When the mind ceases to think, it is no longer termed the mind, it is termed “no-mind” or simply the Self (i.e. Atma). The Atma does not think.

Amritabindu Upanishad Verse 5:

“The mind should be prevented from functioning, until it dissolves itself in the heart (self).”

The above verse simply means one should work on removing identification from the mind and transition this identification back to the Atma (i.e. Turiya) until the potential to identify with the mind is fully dissolved. This is the goal of Self-Inquiry. This does NOT mean *Mind* and *Atma* are different. It just means the Mind gradually turns into Atma when it becomes STILL. This is when the mind becomes no-mind. Only when the mind becomes STILL through self-inquiry, can attention rest in the SELF (Atma) instead of the NON-SELF (body/mind). This very process of turning inward through inquiry is termed Neti-Neti. It is meditative negation.  

Exposing the atma through inquiry should not be done once or twice, but REPEATEDLY until the mind is fully dissolved. The mind dissolving in the self is just a way to explain the destruction of ALL vasanas (vasana-kshaya) after one continuously immerses themselves in the witness principle of Turiya. With the removal of all vasanas, there is no longer the potential for you to identify with a mind that holds thoughts (since there is no mind apart from thoughts).

To be the Self (void of ignorance/mind), one must rest as Turiya where there is no longer the perception of thoughts. If this Turiya is held, you are no longer considered the body that is moving or the mind that is thinking, but rather the Atma, which is void of any thoughts, concepts and ideations. It is here the observed becomes one with the observer as the two merge together and no longer *appear* to be separate from one another. When the two no longer *appear* to be separate, there is no longer the perception of thoughts! This can only be truly known if you’ve rested in Turyia long enough and repeatedly in pure steadfastness. If you don’t hold it long enough, then you will not know the truth behind this message and may assume that enlightenment can happen even when one perceives thoughts.  This is not Vedanta’s definition of enlightenment which is why it’s critical to read Advaitic texts purported by Sages and Avatars who have expounded the highest truths to mankind.

When the experience shines forth, you will intuitively know (all-at-once) that the body is running on its own without the REAL YOU (Turiya) doing anything since it’s completely detached from any movement that occurs. You have given up all volition. It will feel as if the body is running on memory alone. Objects will no longer appear to be separate from you as they all become merged in a singular screen of awareness. This means what is witnessed is non-separate from your witnessing of it. In other words, everything is now *one form*. There is no separation since all objects are sucked back into a singular screen and is now witnessed as a non-separate appearance instead of individual tangible things outside of oneself. THIS IS THE ACTUAL EXPERIENCE. Pure awareness will GLOW and INTENSIFY the more you slowly transition identification to this conscious awareness. Right now, you are just not conscious of it in its full glory due to thoughts obstructing its self-luminosity. So to rest as the atma, *thoughts need to be removed or turned away from*, since the atma does not perceive thoughts! This is why this type of non-dual samadhi (cultivated from inquiry) needs to be practiced over and over again in order to fully dissolve the upadhis (the layers of the mind) so that thoughts are permanently ceased.

Adi Shankara’s Vivekachudamani Verse 357:

“Through the diversity of the supervening conditions (Upadhis), a man is apt to think of himself as also full of diversity; but with the removal of these he is again his own Self, the immutable. Therefore the wise man should ever devote himself to the practice of Nirvikalpa Samadhi, for the dissolution of the Upadhis.”

The more you rest in Turiya, the more vasanas are destroyed. If you re-identify with the mind again (due to remaining vasanas that have yet to be resolved) thereby becoming the thinker (perceiver of thoughts), thoughts will no longer have as much influence on you. It will begin to subside more and more if you practice samadhi continuously (assuming this samadhi is not yet completely firm). This is how suffering is slowly removed because you perceive less and less thoughts in the waking state which keeps your attention away from both the future and the past.  This is a sign of sattvic (pure) mind. To be thoughtless, is to be completely absorbed in the present moment without clinging on to anything else, since holding on to anything else is considered illusion.

The text Guru Vachaka Kovai is said to be the most authoritative recording of Sri Ramana’s verbal teachings. Here are some verses on the need to extinguish all thoughts:

1199: Unless the noise of thoughts subsides

One cannot know the ineffable bliss of mouna.

Note: Mouna means silence. This is not the regular silence most people think of. This silence is none other than Turiya which remains in its own silent and dimensionless center [free from all disturbances, including thoughts].

1056: True wealth is but the gracious silence

Of steady, unswerving Siva-awareness.

This bright, rare treasure can be gained

Only by those who earnestly

Strive for extinction of all thoughts.

Note: Unswerving awareness means being locked in as Turiya and not reidentifying with the ego that perceives thoughts (which is the nature of swerving awareness). It is only through the perception of thoughts that attention becomes broken and linearity comes into existence, thereby breaking the silence of mouna.  One must therefore strive (practice) for the extinction of all thoughts.

1238: Siva, who is Pure Awareness

Transcending thought, is only known

To seers heroic who with minds

Extinct abide thought-free within

The heart, and **not to those whose minds

Are still engaged in thought.**

Note: This is how moksha is produced. You have to rest in Turiya repeatedly until it remains firm and natural. It is not a “one time or two time experience where there is no longer anything left to do.” Enlightenment according to Vedanta’s standard is permanent and firm without being broken. Therefore continuous practice is necessary to attain mukti. Otherwise, you are still in bondage/samsara.

Here are some other Advaitic verses from authoritative sources including the Upanishads on why thoughts must go.

“When the five organs of perception become still, together with the mind, and the intellect ceases to be active: that is called the Supreme State [Brahma-Vidya or Self Knowledge]”

~Katha Upanishad 2.3.10

Shankara’s commentary on this above verse (Katha Upanishad, verse 2.3.10) states the following:

“At the time when the five senses…, together with the mind…, which is now no longer functioning **and thinking**, are at rest in the Self alone, after turning away from objects, and with the intellect…no longer engaging with its functioning, that they call the highest state [Brahma-Vidya or Self-Knowledge].”

This is reminiscent of the Amritabindu Upanishad and also of the Adhyatma Upanishad, both of which are considered to be traditional Upanishads in the Advaita Vedanta/ Jnana tradition.

“The mind severed from all connection with sensual objects, and prevented from functioning out, awakes into the light of the heart (self) and finds the highest condition. The mind should be prevented from functioning, until it dissolves itself in the heart. This is Jnana, this is Dhyana, the rest is all mere concoction of untruth."

~ Amritabindu Upanishad

In addition, here are some of Adi Shankara’s commentary on Gaudapada’s Karika which stress for the extinction of thoughts.

“The knowers of Brahman say that absolute Jnanam, knowledge, which is akalpakam [devoid of thoughts], and is therefore ajam, birthless…”

~ Shankara’s commentary on Gaudapada Karika 3.33

“This duality as a whole, that is mano-drsyam, perceived by the mind; is nothing but the mind, which is itself imagined – this is the proposition. For duality endures so long as the mind does, and disappears with the disappearance of the mind.”

~ Shankara’s commentary on Gaudapada Karika 3.31

Note: Disappearance of the mind is termed Manonasha. **It is thought-free**.

Guadapada Karika 3.38:

“There can be no acceptance or rejection where all mentation stops. Then knowledge is established in the Self and is unborn, and it becomes homogenous.”

Shankara’s commentary on this verse is as follows:

“…therefore there is no rejection or acceptance in it, where thought does not exist. That is to say, how can there be rejection or acceptance where no mentation is possible in the absence of the mind? As soon as there comes the realisation of the Truth that is the Self, then, in the absence of any object, knowledge (Jnanam) is established in the Self, like the heat of fire in fire. It is then birthless (ajati) and becomes homogenous.”

~ Shankara’s commentary on Gaudapada Karika 3.31

As you can see from this commentary by Shankara, how can there be rejection or acceptance when there is no longer mentation or thinking? Who is there to accept or reject if one is completely detached from thoughts and is completely established in the atma? This is the embodiment of jivanmuktis as portrayed in texts such as Avadhuta and Ashtavakra Gita. Yet, the body still moves and continues its operation due to remaining prarabdha karma which you have no concern of because you’ve already transcended the illusion of the mind! This transcendence can only happen by being established in the self (void of thoughts) which is termed Jnana.

Furthermore, continuously abiding in Turiya (jnanam) is thought-free and constitutes true wisdom. This is also referred to as sahaj samadhi which is perpetual and effortless for one who remains established in the self and away from a thinking mind.  

Ribhu Gita verse 10:

“The state of firm abidance in that thought-free alert Awareness-Self, constitutes integral perfection, yoga, wisdom, Moksha, Sahaja Samadhi, the state of Siva and the state of Atman-Self, which scriptures proclaim by the title of Brahman. (Ch.5, v.26)”

I hope this message clears up this strongly held misconception. Only when the ego is fully negated through inquiry, will the self be exposed thereby ceasing all thoughts since thoughts cannot survive in unbroken awareness. Awareness in its natural condition (Nirguna) is not aware of thoughts nor concepts, nor ideations. Maya does not exist from this highest perspective, and thus, spiritual effort is necessary to negate the ego, at which point Jnana takes over.

I would also like to stress that just because you are attached to the thinker does not mean you are the doer. There is only the illusion that you are doing. The entire point of self-inquiry is to transition your attention back to the Self so the illusion of you being the doer is completely removed.

Ribhu Gita verse 30 and 40:

“Remaining alertly aware and thought-free, with a still mind devoid of differentiation of Self and non-Self even while being engaged in the activities of worldly life, is called the state of Sahaja Nirvikalpa Samadhi (the natural state of abidance in the Self when all differentiation has ceased). This is called Akhandakara vritti, the ‘I’ of infinite perfection as contrasted with the ‘I am the body’ notion of those who have not realised the Self. (Ch.18, v.40)”

“Abidance in the state of thought-free alert Awareness, is the state of mukti (liberation) beyond thought and expression. **The emergence of thought is the bondage of untold suffering**. Abidance in the Self is the true non-dual samadhi, and that alone leads one to the eternal bliss of mukti (moksha). (Ch.21, v.41)”

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