circumstances arise, the tuber in the mind will erupt and sprout.
The ‘sprouting’ of this tuber is the beginning of thought.
Thoughts come and go. The Self is the knower-seer of thoughts.
The mind is the object to be known and the Self is the knower
of the mind. Some people say, “Take away my mind”. If the
mind is removed, one will become absent minded. The mind is
needed in order to attain moksha. The mind is like a boat.
Without that ‘boat’, how can one cross over to the shore of
Moksha when living in the worldly ocean? Some people say it
is the mind that wanders. The mind never wanders outside the
body. What wanders is the chit.
Intellect (buddhi) is the light of the non-self; it is indirect
light. The light of the Self is the direct light. The Self illuminates
both the Self and the non-self. What is the definition of intellect?
‘Knowledge of all the subjects of the world, is included in
the intellect, because it is knowledge associated with the ego
and knowledge without ego, is Gnan.’
- Dadashri
Where there shines the sun of knowledge (Gnan), why
would there be a need for a lamp of the intellect?
The nature of the intellect (buddhi) is to cause inner
turmoil. The Gnani is without intellect; He has no intellect at all!
When the intellect ends, simultaneously the state of absolute
enlightenment arises with all its glory.
The chit is the inner component of the non-self and has the
attributes of knowledge and vision. It is the one that wanders
around without a ticket! While sitting here, the chit shows you
an actual photo of any place that you have seen before. Pure
knowledge + pure vision = to pure chit and that is the pure Soul;
that is the Shuddhatma. Impure knowledge + impure vision =
impure chit. The world is immersed in the infinite chit. Sages are
in a state of ‘many chit’, and the Gnani Purush and the Sat
Purush (those who have knowledge of the Self) are in ‘one chit’.
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