Sat-darshana Bhashya (translation)

Verse 30.

कूपे यथा गाढजले तथाऽन्त-
निमज्ज्य बुद्धया शितया नितान्तम् ।
प्राणं च वाचं च नियम्य चिन्वन्
विन्देनिजाहङकृतिमूलरूपम् ॥

As in a well of water deep, Dive deep with Reason cleaving sharp. With speech, mind and breath restrained, Exploring thus mayest thou discover the real source of ego-self.

Just as one forgets all other thoughts and keeps aside all other cares, and holding breath and speech gets into the well and plunges deep to find the lost article; even so one has to forget for the moment all his responsibilities and cares and take a deep plunge into the deeper truth of himself holding calm his breath and mind which would otherwise dissipate his energy and divide his interests. Thus he gets into a movement of plunge that deepening and deepening with a vigilant and discerning eye develops into a supreme awareness.

The methods hitherto suggested are all some sort of search with the mind and indeed they yield results of their own: and the earnestness of the search determines the measure of success. But in this verse the method called ’Plunge’ is suggested, and this is the real test of earnestness. For an earnest whole-hearted attempt involves the gathering up of all one’s divided interests and dissipated energy into a concentrated effort of the whole man, of his being in all its entirety. It is not a partial attempt by the mind or by means of controlling the life-breath.

Here restraint of breath and speech are suggested as a means and an accompanying condition of the ‘Plunge’. Restraint of speech suggests a mind equipped for the attempt with preliminary calm. Restraint of breath also is spoken of here both as a means and as a necessary condition. It is easy to see that it naturally accompanies a serious attempt of this kind. but how is it a means ? The discipline of regulating the breath has a value to life-breath, as it clears away to a certain extent the impurities that are the heritage of a life that is divided in its interest. Besides, the discipline of regulating the breath, pranayama, gives a certain purity to life in the body and thereby helps the mind to have control over itself by getting clear of the arrogating advances of life upon it. An impure and weak mind is a slave of life which is ever out for the satisfaction of appetite—hunger and thirst—and is full of desire for enjoyment of sensual objects. The sadhana by which prana is purified goes a long way to purify and elevate the mind.

[It must be noted that what is enjoined here is the adoption of any means, that will enable one to take a determined dive to find the Real in the deep. Though the Maharshi’s attitude to Sadhana may be summed up in one word nistha leading to or realised in prapatti, he has no predilection to any of the stereotyped yogas, for instance the Jnanayoga of neti (not this) or the Bhaktiyoga with its eight limbs of Shravana, Kirtana etc, or the Rajayoga that aims solely at the mind becoming entranced into a state undisturbed by the world.]

Then Vichara or quest is described as a quest for the self by the calm collected and deepening mind.