In short, it is but a matter of concept, or your attitude, that there is either duality or non-duality. Who is there to say that there is non-duality? This is where the problem of Illusion and Brahman is solved. When I say that "I am not," then the connection of Illusion to Brahman is broken. It is the mind that conceives of Illusion and Brahman. When mind is no more, everything is just Brahman. There is a saying that when a swan left for a journey, a crow became the Prime Minister. When the swan again became the Prime Minister, then all the religions were protected. Religion means natural function. Our own religion is beneficial, another's religion is fearsome. What exists devoid of any imagination is pure Brahman, which is experienced by the Knowledgeable Ones, the jnanis. When Brahman is understood there is no "other thing" remaining to be known. When one sets out to know Brahman, the Consciousness plunges into nothingness. In the mind, one doubts "nothingness", because one cannot experience it. How can experience take place without being there as an experiencer? It is necessary to wipe out separateness before experiencing Brahman. Can the Sun ever meet himself? If there is separateness, Brahman cannot be experienced. With no separateness, then all is Brahman. If anyone experiences "all," how can he do so, except by becoming the experience?
Experience means the "other" enters Consciousness. The "other" means something else. We have to know what that other is. The imprint of that which is, excluding oneself, is to be fixed in Consciousness. When the "other" is understood, it implies that we also understand that we are. Realization is to understand. What else? To say that "I agree," that "I am convinced about Realization," is Illusion. The very nature of the Self is Realization. Because He is there, there is Realization. If He is not, there is no realization. If it is conceived that the experiencer is other than the Self, that concept should be immediately burnt, otherwise, it is will decay and smell. You must understand Paramatman as not being the body, and that it is "That" which realizes. You have to merge in its unity, and see from there. That is the correct way of seeing. Those who say that they have known Him, are far from Him. That is the puzzle, for solving which, the Sadguru is necessary.
I tell you with decisive certainty that if you see as a separate observer, you will fall into nothingness, the darkness of Ignorance. If one considers that "void" to be Brahman, and then returns, take it from me that void can never be Brahman. The void, or nothingness, is the quality of a particular state of Consciousness. Brahman is beyond that. Because the observer has not gained anything, the observer should be observed, and then experience Brahman as Brahman. So be 'That' and stay as Self, which is 'self-evident.' The Saints say that you are the Self, so who is it that says you are the mind? By whose word did you understand? To have faith in the seer's advice is itself the experience. It is the natural urge of the mind that it should know Him, but int hat effort the mind becomes blind, because the mind has no capacity to know Him. We are ourselves that thing which we have tried to experience. How can the flowers enjoy their own fragrance? When identification with the body ceases, one is Brahman. One's self is actually always only Brahman. When this is understood, Knowledge has done its job. Thus, the portion of Dasbodh on Knowledge is completed.
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