Substratum: Self-Radiant Being

Sri Ramana Maharshi

The other name - Pure Mind - implies impure mind also. It is the rajasic or active mind or the ego; this too can be projected from the former satvic mind through another reflection only; thus the ego is the product of the second darkness (avidya) Then comes the tamasic or the dull mind in the shape of antahkaranas (the inner organs); this appears as the world. From the standpoint of the gross body it may be said to shine forth externally as the world by means of the brain. But the gross body is of the mind only. The mind may be said to consist of four inner organs, or the principle composed of thoughts, or the sixth sense; or combining intellect with the ego, and chitta with the mind (i.e. memory-faculty with the thinking faculty), it may be taken to consist of two parts (the ego and the mind). In the latter case the vijnanatma (the intellectual Self) or the ego or the seer forms the subject, and the mental sheath or the seen, the object. 

The waking, dream and sleep states have their origin in the Original Darkness (mula avidya). With the mind outgoing and deriving experiences from its modes in the waking and dream states, and indrawn in sleep, experiencing with modes of Maya, a unique power regulates all activities of the individuals and of the universe. All these are only phenomena passing through the Reflected Light on the substratum of the Self-radiant Being. 

Just as a rope-snake cannot be seen in broad daylight, nor rope itself in thick darkness, so also the world appears neither in the samadhi state of Self-shining pure Being or in deep sleep, swoon, etc. Only in Reflected Light (Light mixed with Darkness or knowledge soiled by Ignorance) can the world, not independent of its Source, seem to rise up, flourish and be resolved. Its diversity too cannot be exclusive of the Reality, the original Source. Here a play is going on in which the One Single Being becomes manifold is objectified and then withdrawn. There must be a Sakti (Power) to do it, and wonderful too! She cannot also be independent of Her origin. In the Self-shining Pure Being this Sakti cannot be seen. Nevertheless, Her actions are only too well-known. How sublime!