The tree of Brahman is ever eternal. The tree can never be destroyed. The only way to be done with this tree of existence is by piercing it and cutting through it with the sword of knowledge. The wise being can cut through the ropes, which are the nature of attachment and constantly generate death, birth and old age. If he has nothing to wish for himself and the thought of “I” has also left him, then there is no doubt that he is freed of samsara.
There are two birds on this tree, which are always together—one is limitation and the other is unconscious. There is a third bird on this tree that watches these two and it is fully consciousness.
The birds represent our three states of mind. One is limited mind caused by inertia and misapprehension of reality. The other is unconsciousness caused by non-apprehension of our true state of wisdom. The inner-most part of the being—free of all knowledge of the three states of existence of the mind—is called the knower of the field of action. In this state of knowing, the individual transcends all qualities and becomes free from all disturbances of mind.
Different people think of Brahman in many ways. Some say that it is like a tree. Some say it is a great forest. Some say that the reality is always hidden and some say it is supreme, and free of all disease and deformity.
Some consider that this whole world springs from this unmanifest and goes back into the unmanifest. The person, whose mind is in a state of balance for even a short period of inhalation and before exhalation at the time of death, attains the state of his own self and hence the mind is prepared to experience the state of immortality.
Even if it is for just a second that a person has withdrawn his mind into his own self, he reaches that supreme unmanifest state by the grace of his own self. By constant practice of regulating the flow of air again and again, the individual transcends all the elements that constitute this universe.
After obtaining a tranquil mind, the individual obtains what he desires. When the mind that emerges from the unmanifest is predominant with sattva guna, it is a fit instrument for experiencing the immortal self. Those who know the truth glorify that there is nothing higher than sattva.
We know that the indwelling self called the purusha is of the nature of existence. This is known by inference. So, to attain that state of mind, it is never possible to attain it by other means.
The means to that state is by forgiveness, fortitude, non-violence through thoughts, words and action, equanimity of mind, clarity of speech, straightforwardness, knowledge of the reality, dispassion and renunciation. These are the ways of the sattvic mind.
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