Who am I?
The gross body, which is composed of the seven fundamental elements (dhatu, धातु), I am not; the five cognitive sense organs, i.e., the senses of hearing, touch, sight, taste, and smell, which apprehend their respective objects, i.e., sound, touch, color, taste, and odor, I am not; the live conative sense organs, i.e., the organs of speech, locomotion, grasping, excretion, and procreation, which have as their respective functions speaking, moving, grasping, excreting, and enjoying, I am not; the five vital airs, प्राण prana, etc., which perform respectively the live functions of in-breathing, etc., I am not; even the mind which thinks, I am not; the nescience too, which is endowed only with the residual impressions of objects, and in which there are no objects and no functions, I am not.
After negating all of the above-mentioned as “not this, not this,” that Awareness which alone remains-that I am.
What is the nature of the mind?
What is called mind is a wondrous power residing in the Self. It causes all thoughts to arise. Apart from thoughts, there is no such thing as mind. Therefore, thought is the nature of mind. Apart from thoughts, there is no independent entity called the world. In deep sleep there are no thoughts, and there is no world. In the states of waking and dream, there are thoughts, and there is a world also. Just as the spider emits the thread (of the web) out of itself and again withdraws it into itself, likewise the mind projects the world out of itself and again resolves it into itself. When the mind comes out of the Self, the world appears. Therefore, when the world appears (to be real), the Self does not appear; and when the Self appears (shines), the world does not appear. When one persistently inquires into the nature of the mind, the mind will end leaving the Self (as the residue). What is referred to as the Self is the Arman. The mind always exists only in dependence on something gross; it cannot stay alone. It is the mind that is called the subtle body or the soul जीव (jiva).