Nis -imp

 Use your mind to know your mind. It is perfectly legitimate and also the best preparation for going beyond the mind. (520)

Understand your own mind and its hold on you will snap. The mind misunderstands; misunderstanding is its very nature. Right understanding is the only remedy. (520)

All change affects the mind only. To be what you are, you must go beyond the mind, into your own being. It is immaterial what is the mind that you leave behind, provided you leave it behind for good. This again is not possible without self-realization. 

Self-realization definitely comes first. 

The mind cannot go beyond itself by itself.

It must explode.

 The explosive power comes from the real. But you are well advised to have your mind ready for it. (522)

Reality is not the result of a process; it is an explosion. 

It is definitely beyond the mind, but all you can do is to know your mind well. Not that the mind will help you, but by knowing your mind you may avoid your mind disabling you.

 You have to be alert, or else your mind will play false with you. It is like watching a thief - not that you expect anything from a thief, but you do not want to be robbed. 

In the same way, you give a lot of attention to the mind without expecting anything from it. (189)

Watch your mind, how it comes into being, how it operates. As you watch your mind, you discover your self as the watcher. When you stand motionless, only watching, you discover your self as the light behind the watcher. The source of light is dark, unknown is the source of knowledge. That source alone is. Go back to that source and abide there. (188)

The problem is not yours - it is your mind's only. Begin by disassociating yourself from your mind. Resolutely remind yourself that you are not the mind and that its problems are not yours. (125)

How can an unsteady mind make itself steady. There is in you the core of being which is beyond analysis, beyond the mind. You can know it in action only. The legitimate function of the mind is to tell you what is not. But if you want positive knowledge, you must go beyond the mind. (341)teady? Of course it cannot. It is the nature of the mind to roam about. All you can do is to shift the focus of consciousness beyond the mind. (18)

Leave your mind alone, that is all. Don't go along with it. After all, there is no such thing as mind apart from thoughts which come and go obeying their own laws, not yours. They dominate you only because you are interested in them. (350)

It is the mind that tells you that the mind is there. Don't be deceived. All the endless arguments about the mind are produced by the mind itself, for its own protection, continuation and expansion. It is the blank refusal to consider the convolutions and convulsions of the mind that can take you beyond it. (321)

 There is in you the core of being which is beyond analysis, beyond the mind. You can know it in action only. The legitimate function of the mind is to tell you what is not. But if you want positive knowledge, you must go beyond the mind. (341)

Selfishness is the cause of suffering. There is no other cause. It is only with separateness and self-seeking that real suffering appears in the world. (474)

Self-identification with the body creates ever fresh desires, and there is no end to them, unless this mechanism of bondage is clearly seen. It is clarity that is liberating, for you cannot abandon desire unless its causes and effects are clearly seen. (381)

The Supreme is the easiest to reach, for it is your very being. It is enough to stop thinking and desiring anything but the Supreme. (66)

The cause of suffering is dependence, and independence is the remedy. Yoga is the science and the art of self-liberation through self-understanding. (473)

Self-surrender is the surrender of all self-concern. It cannot be done, it happens when you realize your true nature. (478)

You have to give up everything to know that you need nothing, not even your body. Your needs are unreal and your efforts are meaningless. You imagine that your possessions protect you. In reality they make you vulnerable. Realize yourself as away from all that can be pointed at as "this" or "that". You are un-reachable by any sensory experience or verbal construction. (339)

.............................

The Way to Self-Realization: Part Five

As self-identification with the body-mind
is the poison that brings bondage,
seek liberation by seeing that oneself is not
any thing personal or perceivable.

Self-identification with the body-mind is the poison that brings bondage.

.................

As long as there is the body and the sense of identity with the body, frustration is inevitable. Only when you know yourself as entirely alien to and different from the body, will you find respite from the mixture of fear and craving inseparable from the "I-am-the-body" idea. (480)

All changes in consciousness are due to the "I-am-the-body" idea. Divested of this idea, the mind becomes steady. There is pure being, free of experiencing anything in particular. (346)

You are accustomed to dealing with things, physical and mental. I am not a thing, nor are you. We are neither matter nor energy, neither body nor mind. 

The way to truth lies through the destruction of the false. To destroy the false, you must question your most inveterate beliefs. 

Of these, the idea that you are the body is the worst. (302)

While alive, it [the body] attracts attention and fascinates so completely that rarely does one perceive one's real nature. It is like seeing the surface of the ocean and completely forgetting the immensity beneath. (484)

As long as you take yourself to be a person, a body and a mind, separate from the stream of life, having a will of its own, pursuing its own aims, 

you are living merely on the surface, 

and whatever you do will be short-lived and of little value, mere straw to feed the flames of vanity. (492)

Liberation is not an acquisition but a matter of courage, the courage to believe that you are free already and to act on it. (518)

As long as we imagine ourselves to be separate personalities, one quite apart from another, we cannot grasp reality, which is essentially impersonal. 

First we must know ourselves as witnesses only, dimensionless and timeless centres of observation, and then realize that immense ocean of pure awareness, which is both mind and matter and beyond both. (205)

Nothings stops you from being a dnyani here and now, except fear. 

You are afraid of being impersonal, of impersonal being. It is all quite simple. Turn away from your desires and fears and from the thoughts they create and you are at once in your natural state. (349)

If you are still dreaming, it is because you have not really understood that you are dreaming.

 This is the essence of bondage - the mixing of the real with the unreal. 

In your present state, only the sense "I am" refers to reality; the "what" and the "how I am" are illusions imposed by destiny, or accident. (506)

At present, you are moved by the pleasure-pain principle which is the ego. You are going along with the ego, you are not fighting it. 

You are not even aware how totally you are swayed by personal considerations. 

A man should be always in revolt against himself,

 for the ego, like a crooked mirror, narrows down and distorts. 

It is the worst of all the tyrants, it dominates you absolutely. (444)

It is the person you imagine yourself to be that suffers, not you. 

Dissolve it in awareness. It is merely a bundle of memories and habits. 

From the awareness of the unreal to the awareness of your real nature there is a chasm which you will easily cross, once you have mastered the art of pure awareness. (517)

You are not what you think yourself to be, I assure you. 

The image you have of yourself is made up from memories and is purely accidental. You have never been, nor shall ever be, a person. Refuse to consider yourself as one. 

But as long as you do not even doubt yourself to be Mr So-and-so, there is little hope. (339)

Seek liberation by seeing that oneself is not any thing personal or perceivable.

Understand first that you are not the person you believe yourself to be. 

What you think yourself to be is mere suggestion or imagination. 

You have no parents, you were not born, nor will you die.

 Either trust me when I tell you so, or arrive to it by study and investigation. 

The way of total faith is quick, the other is slow but steady. (399)

I ask you only to stop imagining that you were born, have parents, are a body, will die and so on. Just try, make a beginning -it is not as hard as you think. (71)

It is in the nature of creative imagination to identify itself with its creations. You can stop it any moment by switching off attention. Or though investigation. First you create a world, then the "I am" becomes a person, who is not happy for various reasons. He goes out in search of happiness, meets a guru who tells him: "You are not a person, find who you are". He does it and goes beyond. (344)

It is enough if you do not imagine yourself to be the body. It is the "I am the body" idea that is so calamitous. It blinds you completely to your real nature. Even for a moment do not think that you are the body. Give yourself no name, no shape. In the the darkness and the silence reality is found. (305)

Both faith and reason tell you that you are neither the body, nor its desires and fears, nor are you the mind with its fanciful ideas, nor the role society compels you to play, the person you are supposed to be. Give up the false and the true will come into its own. (517)

Wet cloth looks, feels, smells differently as long as it is wet. When dry it is again the normal cloth. Water has left it and who can make out that it was wet? Your real nature is not like what you appear to be. Give up the idea of being a person, that is all. You need not become what you are anyhow. (442)

First of all, abandon all self-identification, stop thinking of yourself as such-and-such, so-and-so, this or that. Abandon all self-concern, worry not about your welfare, material or spiritual. Abandon any desire, gross or subtle, stop thinking of achievement of any kind. You are complete here and now, you need absolutely nothing. (316)

There is nothing wrong with you as the Self. It is what it is to perfection. It is the mirror that is not clear and true and, therefore, gives you false images. You need not correct yourself - only set right your idea of yourself. Learn to separate yourself from the image and the mirror, keep on remembering: I am neither the mind nor its ideas.

Do it patiently and with conviction and you will surely come to the direct vision of yourself as the source of being-knowing-loving, eternal, all-embracing, all-pervading.

You are the infinite focused in a body. Now you see the body only. Try earnestly and you will come to see the infinite only. (330)

Remember to remember that the perceived cannot be the perceiver. Whatever you see, hear or think of, remember - you are not what happens, you are he to whom it happens. (519)

See that you are not what you believe yourself to be. Fight with all the strength at your disposal against the idea that you are nameable and describable. You are not. Refuse to think of yourself in terms of this or that. (204)

.............................................

The desire to find the self will be surely fulfilled, provided you want nothing else. But you must be honest with yourself and really want nothing else. If, in the meantime, you want many other things and are engaged in their pursuit, your main purpose may be delayed until you grow wiser and cease being torn between contradictory urges. Go within, without swerving, without ever looking outward. (145)

As long as we imagine ourselves to be separate personalities, one quite apart from another, we cannot grasp reality, which is essentially impersonal. First we must know ourselves as witnesses only, dimensionless and timeless centres of observation, and then realize that immense ocean of pure awareness, which is both mind and matter and beyond both. (205)

At present, you are moved by the pleasure-pain principle which is the ego. You are going along with the ego, you are not fighting it. You are not even aware how totally you are swayed by personal considerations. A man should be always in revolt against himself, for the ego, like a crooked mirror, narrows down and distorts. It is the worst of all the tyrants, it dominates you absolutely. (444)

I ask you only to stop imagining that you were born, have parents, are a body, will die and so on. Just try, make a beginning -it is not as hard as you think. (71)

It is in the nature of creative imagination to identify itself with its creations. You can stop it any moment by switching off attention. Or though investigation. First you create a world, then the "I am" becomes a person, who is not happy for various reasons. 

He goes out in search of happiness, meets a guru who tells him: 

"You are not a person, find who you are". 

He does it and goes beyond. (344)

Once you have understood that nothing perceivable, or conceivable, can be yourself, you are free of your imaginations. 

To see everything as imagination, born of desire, is necessary for self-realization.

 We miss the real by lack of attention, and create the unreal by excess of imagination. (489)

You are your self - you cannot be anything but what you are.

 Is knowing separate from being? Whatever you can know with your mind is of the mind, not you; about yourself you can only say: "I am, I am aware, I like it". (517)

As long as you have all sorts of ideas about yourself, you know yourself through the mist of these ideas; 

to know yourself as you are, give up all ideas. 

You cannot imagine the taste of pure water, you can only discover it by abandoning all flavourings. (509)

You need not get at it, you are it. It will get at you, if you give it a chance. Let go your attachment to the unreal and the real will swiftly and smoothly step into its own. Stop imagining yourself being or doing this or that, and the realization that you are the source and heart of all will dawn upon you. (3)

Disregard whatever you think yourself to be and act as if you were absolutely perfect - whatever your idea of perfection may be. (419)

You are already perfect, here and now. The perfectible is not you. You imagine yourself to be what you are not. Stop it. It is the cessation that is important, not what you are going to stop. (339)

Get rid of all ideas about yourself, even of the idea that you are God. No self-definition is valid. (195)

To be, you must be nobody. 

To think yourself to be something, or somebody, is death and hell. (371)

You know that you are. Don't burden yourself with names, just be. Any name or shape you give yourself obscures your real nature. (196)

Go back to that state of pure being where the "I am" is still in its purity before it got contaminated with "this I am" or "that I am". Your burden is of false-identifications - abandon them all. (239)

Anything you do for the sake of enlightenment takes you nearer. 

Anything you do without remembering enlightenment puts you away

But why complicate? 

Just know that you are above and beyond all things and thoughts. What you want to be, you are it already. Just keep it mind. (185)

If you stay with the idea that you are not the body nor the mind, not even their witness, but altogether beyond, your mind will grow in clarity, your desires in purity, your actions in charity, and that inner distillation will take you to another world, a world of truth and fearless love.

The "here" is everywhere, and the now always. 

Go beyond the "I-am-the-body" idea and you will find that space and time are in you and not you in space and time. 

Once you have understood this, the main obstacle to realization is removed. (476)

Once you realize that the person is merely a shadow of the reality, but not reality itself, you cease to fret and worry. You agree to be guided from within and life becomes a journey into the unknown. (33)

The dissolution of personality is followed always by a sense of great relief, as if a heavy burden has fallen off. (401)

Keep quiet. Do your work in the world, but inwardly keep quiet. Then all will come to you. Do not rely on your work for realization. It may profit others, but not you. Your hope lies in keeping silent in your mind and quiet in your heart. Realized people are very quiet. (402)

Try to be, only to be. The all-important word is "try".

 Allot enough time daily for sitting quietly and trying, just trying, to go beyond the personality with its addictions and obsessions.

 Don't ask how, it cannot be explained. 

You just keep on trying until you succeed. 

If you persevere, there can be no failure. 

What matters supremely is sincerity, earnestness;

 you must really have had surfeit of being the person you are; 

now see the urgent need of being free of this unnecessary self-identification with a bundle of memories and habits. 

This steady resistance against the unnecessary is the secret of success. (509)

Meditation is a deliberate attempt to pierce into the higher states of consciousness and finally go beyond it. 

The art of meditation is the art of shifting the focus of attention to ever subtler levels, without losing one's grip on the levels left behind. 

The final stage of meditation is reached when the sense of identity goes beyond the "I-am-so-and-so",

 beyond "so-I-am", 

beyond "I-am-the-witness-only",

 beyond "there-is",

 beyond all ideas 

into the impersonally personal pure being. 

But you must be energetic when you take to meditation.

 It is definitely not a part-time occupation. 

Limit your interests and activities to what is needed for you and your dependents' barest needs. 

Save all your energies and time for breaking the wall your mind had built around you.

Believe me, you will not regret. (413)

No particular thought can be mind's natural state, only silence. 

Not the idea of silence, but silence itself. 

When the mind is in its natural state, it reverts to silence spontaneously after every experience, or, rather, every experience happens against the background of silence. (242)

Keep quiet, undisturbed, and the wisdom and the power will come on their own. 

You need not hanker. 

Wait in silence of the heart and mind. 

It is very easy to be quiet, but willingness is rare. (494)

To go beyond the mind, you must be silent and quiet. Peace and silence, silence and peace - this is the way beyond. Stop asking questions. (450)

To go beyond, you need alert immobility, quiet attention. (217)

These moments of inner quiet will burn out all obstacles without fail. Don't doubt its efficacy. Try it. (217)

Meditation will help you to find your bonds, loosen them, untie them and cast your moorings. When you are no longer attached to anything, you have done your share. The rest will be done for you. (54)

When you sit quiet and watch yourself, all kinds of things may come to the surface. Do nothing about them, don't react to them; as they have come so will they go, by themselves. All that matters is mindfulness, total awareness of oneself, or rather of one's mind.
(219)

Silence is the main factor. In peace and silence you grow. (375)

In peace and silence, the skin of the "I" dissolves and the inner and the outer become one. (483)

Witness attitude

Abandon all ideas about yourself and you will find yourself to be the pure witness, beyond all that can happen to the body or the mind. (226)

The identity is the witness of the person, and sadhana consists in shifting the emphasis from the superficial and changeful person to the immutable and ever-present witness. (442)

[For a Westerner] the right procedure is to adhere to the thought that he is the ground of all knowledge, the immutable and perennial awareness of all that happens to the senses and the mind. If he keeps it in mind all the time, aware and alert, he is bound to break the bounds of non-awareness and emerge into pure life, light and love. 

The idea "I am the witness only" will purify the body and the mind and open the eye of wisdom.

 Then man goes beyond illusion and his heart is free of all desires. (76)

Watch your thoughts as you watch the street traffic. People come and go; you register without response. It may not be easy in the beginning, but with some practice you will find that your mind can function on many levels at the same time and you can be aware of them all. It is only when you have a vested interest in any particular level that your attention gets caught in it and you black out on other levels. (240)

The real exists and is of the nature of witness-consciousness. Of course it is beyond the witness, but to enter it one must first realize the state of pure witnessing. The awareness of conditions brings one to the unconditioned. We can talk only of the unreal, the illusory, the transient, the conditioned. To go beyond, we must pass through total negation of everything as having independent existence. All things depend on consciousness. And consciousness depends on the witness. (176)

Develop the witness attitude and you will find in your own experience that detachment brings control. The state of witnessing is full of power, there is nothing passive about it. (186)

The outer world neither can help nor hinder. No system, no pattern of action will take you to your goal. Give up all working for a future, concentrate totally on the now, be concerned only with your response to every movement of life as it happens. (333)

Know yourself to be the changeless witness of the changeful mind. That is enough. (507)

Awareness

First we must know ourselves as witnesses only, dimensionless and timeless centres of observation, and then realize that immense ocean of pure awareness, which is both mind and matter and beyond both. (205)

The person merges into the witness, the witness into awareness, awareness into pure being, yet identity is not lost, only its limitations are lost. It is transfigured and becomes the real Self, the sadguru, the eternal friend and guide. You cannot approach it in worship. 

No external activity can reach the inner self; worship and prayers remain on the surface only; 

to do deeper meditation lt is essential, the striving to go beyond the states of sleep, dream and waking.

 In the beginning the attempts are irregular, then they recur more often, become regular, then continuous and intense, until all obstacles are conquered. (447)

For reality to be, the ideas of "me" and "mine" must go. They will go if you let them. 

Then your normal natural state reappears, in which you are neither the body nor the mind, neither the "me" nor the "mine", but in a different state of being altogether. It is pure awareness of being, without being this or that, without any self-identification with anything in particular or in general. In that pure light of consciousness there is nothing, not even the idea of nothing. There is only light. (387)

Awareness is unattached and unshaken. It is lucid, silent, peaceful, alert and unafraid, without desire and fear. 

Meditate on it as your true being and try to be it in your daily life, and you shall realize it in its fullness. (221)

True awareness (samvid) is a state of pure witnessing, without the least attempt to do anything about the event witnessed. 

Your thoughts and feelings, words and actions may also be a part of the event; you watch all unconcerned, in the full light of clarity and understanding. 

You understand precisely what is going on, because it does not affect you. 

It may seem to be an attitude of cold aloofness, but it is not really so. 

Once you are in it, you will find that you love what you see, whatever may be its nature. 

This choiceless love is the touchstone of awareness. 

If it is not there, you are merely interested, for some personal reasons. (382)

Don't fight with what you take to be obstacles on your way. Just be interested in them, watch them, observe, enquire. Let anything happen - good or bad. But don't let yourself be submerged by what happens. 

The mind must learn that beyond the moving mind there is the background of awareness, which does not change. 

The mind must come to know the true self and respect it and cease covering it up, 

like the moon which obscures the sun during solar eclipse.

 Just realize that nothing observable, or experienceable is you, or binds you. 

Take no notice of what is not yourself. 

You are aware anyhow, you need not try to be. 

What you need is to be aware of being aware.

 Be aware deliberately and consciously, broaden and deepen the field of awareness.

 You are always conscious of the mind, but you are not aware of yourself as being conscious. (220)

No thought but "I am"

When I met my guru, he told me: 'You are not what you take yourself to be. 

Find out what you are. Watch the sense "I am", find your real self'. I obeyed him, because I trusted him. 

I did as he told me. All my spare time I would spend looking at myself in silence. And what difference it made, and how soon!

 It took me only three years to realize my true nature. (301)

If you trust me, believe when I tell you that you are the pure awareness that illumines consciousness and its infinite content. 

Realize this and live accordingly.

 If you do not believe me, then go within, enquiring "What am I?", or focus your mind on "I am", which is pure and simple being. (26-7)

Distrust your mind and go beyond. 

[Then you will find] the direct experience of being, knowing and loving. 

There are many starting points -they all lead to the same goal. You may begin with selfless work, abandoning the fruits of action; you may then give up thinking and end in giving up all desires. 

Here, giving up is the operational factor.

Or you may not bother about any thing you want, or think, or do, and just stay in the thought and feeling "I am", focusing "I am" firmly in your mind. All kinds of experience may come to you -remain unmoved in the knowledge that all perceivable is transient and only the "I am" endures. (50)

You have tasted so many things - all came to naught. Only the sense "I am" persisted, unchanged. Stay with the changeless among the changeful, until you are able to go beyond. (343)

You are always the Supreme. 

But your attention is fixed on things, physical or mental. 

When your attention is off a thing and not yet fixed on another, in the interval you are pure being. 

When through the practice of discrimination and detachment (viveka-vairagya), you lose sight of sensory and mental states, pure being emerges as the natural state.

 By focusing the mind on "I am", on the sense of being, 

"I am so-and-so" dissolves;

 "am a witness only" remains 

and that too submerges in "I am all". 

Then the all becomes the One, and the One yourself. (90)

Realization is but the opposite of ignorance.

 To take the world as real and one's self as unreal is ignorance, the cause of sorrow. 

To know the self as the only reality and all else as temporal and transient is freedom, peace and joy.

 It is all very simple. 

Instead of seeing things as imagined, learn to see them as they are.

 When you can see everything as it is, you will also see yourself as you are. It is like cleansing a mirror. 

The same mirror that shows you the world as it is, will also show you your own face. The thought "I am" is the polishing cloth. Use it. (29)

Look at yourself steadily - it is enough. The door that locks you in is also the door that lets you out. 

The "I am" is the door. 

Stay at it until it opens. 

As a matter of fact, it is open, only you are not at it. 

You are waiting at the non-existing painted doors, which will never open. (442)

Refuse all thoughts except one: the thought "I am". 

The mind will rebel in the beginning, but with patience and perseverance it will yield and keep quiet.

Once you are quiet, things will begin to happen spontaneously and quite naturally, without any interference on your part. (18-19)

When I say: 'remember "I am" all the time', I mean: 'come back to it repeatedly'. (242)

Hold on to the sense "I am" to the exclusion of everything else. 

When thus the mind becomes completely silent, it shines with a new light and vibrates with a new knowledge. 

It all comes spontaneously, you need only hold on to the "I am". (332)

..............

i am that -1

......................

as you grow, you begin to understand how the concept of BEING  comes and where it goes. This gives rise to NS

once you know C you will never identify with body again

.........

You are neither the body nor in the body. There is no such thing as body. You have grievously misunderstood yourself. To understand rightly, investigate. (253)

You are not in the body, the body is in you! The mind is in you. They happen to you. They are there because you find them interesting.
(212)

nis about himself:

To myself, I am neither perceivable nor conceivable; there is nothing I can point out to and say: "this I am". 

You identify yourself with everything so easily; I find it impossible. 

The feeling "I am not this or that, nor is anything mine" is so strong in me that as soon as a thing or a thought appears, there comes at once the sense "this I am not". (268)

Remember, nothing you perceive is your own. (510)

What is really your own, you are not conscious of. (445)

You are nothing that you are conscious of. (458)

You are the 'gaps':

The self based on memory is momentary. But such self demands unbroken continuity behind it. You know from experience that there are gaps when your self is forgotten. What brings it back to life? What wakes you up in the morning? There must be some constant factor bridging the gaps in consciousness. If you watch carefully, you will find that even your daily consciousness is in flashes, with gaps intervening all the time. What is in the gaps? What can there be but your real being, that is timeless? Mind and mindlessness are one to it. (333)

Nothing is wrong with you, but the ideas you have of yourself are altogether wrong. It is not you who desires, fears and suffers, it is the person built on the foundation of your body by circumstances and influences. You are not that person. (424)

The person is never the subject. You can see a person, but you are not the person. (64)

Your being a person is due to the illusion of space and time; you imagine yourself to be at a certain point occupying a certain volume; your personality is due to your self-identification with the body.
(205)

How does personality come into being? By identifying the present with the past and projecting it into the future. (206)

The person is never the subject. You can see a person, but you are not the person. (64)

Your being a person is due to the illusion of space and time; you imagine yourself to be at a certain point occupying a certain volume; your personality is due to your self-identification with the body.
(205)

How does personality come into being? By identifying the present with the past and projecting it into the future. (206)

......

Discard all you are not and go ever deeper. Just as a man digging a well discards what is not water, until he reaches the water-bearing strata, so must you discard what is not your own, till nothing is left which you can disown. 

You will find that what is left is nothing which the mind can hook on to.

 You are not even a human being. 

You just are - a point of awareness, co-extensive with time and space and beyond both, the ultimate cause, itself uncaused. 

If you ask me "Who are you?", my answer would be: "Nothing in particular. Yet, I am." (318)

....

I am not my body, nor do I need it. I am the witness only. I have no shape of my own. You are so accustomed to think of yourself as bodies having consciousness that you just cannot imagine consciousness as having bodies. 

Once you realize that bodily existence is but a state of mind, a movement in consciousness, that the ocean of consciousness is infinite and eternal, 

and that, 

when in touch with consciousness, you are the witness only, you will be able to withdraw beyond consciousness altogether. (327)

The pleasure to be is the simplest form of self-love, 

which later grows into love of the Self. 

Be like an infant with nothing standing between the body and the Self. 

The constant noise of the psychic life is absent. In deep silence, the self contemplates the body. It is like the white paper on which nothing is written yet. Be like that infant, instead of trying to be this or that, be happy to be. You will be a fully awakened witness of the field of consciousness. 

But there should be no feelings and ideas to stand between you and the field. (216)

To know that you are a prisoner of your mind, that you live in an imaginary world of your own creation is the dawn of wisdom. (426)

The cause of suffering is in the identification of the perceiver with the perceived.

 Out of it desire is born, and with desire blind action, unmindful of results. 

Look around and you will see - suffering is a man-made thing. (381)

When you see your dream as dream, you wake up. But in your dream itself I am not interested. Enough for me to know that you must wake up.

There is only one dreamer, the one Self,
dreaming many dreams

In every body there is a dream, but the dreamer is the same, the
one Self, which reflects itself in each body as "I am".

When you go beyond awareness, there is a state of non-duality, in which there is no cognition, only pure being, which may be as well called non-being, if by being you mean being something in particular.
(409)

Your true home is in nothingness, in emptiness of all content. (487)

I can describe your supreme, natural state] only by negation, as uncaused, independent, unrelated, undivided, uncomposed, unshakeable, unquestionable, unreachable by effort. Every positive definition is from memory and, therefore, inapplicable. And yet my state is supremely actual and, therefore, possible, realizable, attainable. (16)

How can I put it into words, except in negating them? Therefore, I use words like timeless, spaceless, causeless. These are words too, but as they are empty of meaning, they suit my purpose. Because you want words where no words apply. (458)

My condition is absolutely steady. Whatever I may do, it stays like a rock - motionless.

 Once you have awakened into reality, you stay in it. 

It is self-evident and yet beyond description. (192)

I am the light that makes Consciousness possible, pure Awareness, the non-dual Self, the Supreme Reality, the Absolute, the Beingness of being, the Awareness of consciousness.

Who are you? Don't go by formulas. The answer is not in words. The nearest you can say in words is: I am what makes perception possible, the life beyond the experiencer and his experience. (330)

But at the root of the universe there is pure awareness, beyond space and time, here and now. Know it to be your real being and act accordingly. (484)

At the root of my being is pure awareness, a speck of intense light. 

This speck, by its very nature, radiates and creates pictures in space and events in time - effortlessly and spontaneously. As long as it is merely aware, there are no problems. But when the discriminative mind comes into being and creates distinctions, pleasure and pain arise. During sleep the mind is in abeyance and so are pain and pleasure. The process of creation continues, but no notice is taken. The mind is a form of consciousness, and
consciousness is an aspect of life. Life creates everything, but the Supreme is beyond all. (180-1)

"Nothing is me" is the first step. 

"Everything is me" is the next.

 Both hang on the idea "There is a world". 

When this too is given up, you remain what you are - the non-dual Self.

 You are it here and now, but your vision is obstructed by your false ideas about your self. (518)

To take appearance for reality is a grievous sin and the cause of all calamities. 

You are the all-pervading, eternal and infinitely creative awareness -consciousness.

 All else is local and temporary. (42)

To become free, your attention must be drawn to the "I am", the witness. 

Of course, the knower and the known are one, not two, 

but to break the spell of the known the knower must be brought to the forefront. 

Neither is primary, both are reflections in memory of the ineffable experience, ever new and ever now, untranslatable, quicker than the mind. (424)

In reality the three are one: the vyakta and the avyakta are inseparable, while the vyakti is the sensing-feeling-thinking process.

 How can there be relation when they are one? All talk of separation and relation is due to the distorting and corrupting influence of "I-am-the-body" idea. The outer self (vyakti) is merely a projection on the body-mind of the inner self (vyakta) , which again is only an expression of the Supreme Self (avyakta) , which is all and none. (293)

All attributes are personal. The real is beyond all attributes. (528)

As water remains water regardless of the vessels, as light remains itself regardless of the colours it brings out, so does the real remain real regardless of conditions in which it is reflected. (15)

If I ask you what is the taste of your mouth, all you can do is to say: it is neither sweet nor bitter, nor sour nor astringent; it is what remains when all these tastes are not. 

Similarly, when all distinctions and reactions are no more, what remains is reality, simple and solid. (410)

When all names and forms have been given up, the real is with you. You need not seek it.

 Plurality and diversity are the play of the mind only. Reality is one. (38)

In reality there is only the source, dark in itself, making everything shine. Unperceived, it causes perception. Unfelt, it causes feeling. Unthinkable, it causes thought. Non-being, it gives birth to being. It is the immovable background of motion. Once you are there, you are at home everywhere. (381)

end of part 1

...........................

Aksharmananmalai :

33

O Arunachala! Reveal the science of perfection so that I may cease from deluding the world through learning the art of jugglery.

39

O Arunachala! By what strength can I, who am worse than a dog, approach Thee and attain Thee?

40

O Arunachala! In order that the weariness born of love for Thee without knowledge may go, please grant me knowledge.

42

O Arunachala! Thou sayest thus: ‘Without knowing the truth (or, without hearing the text ‘That thou art’) you have attained that. This is the truth’.

47

O Arunachala! Be gracious so that I may sink in Thy true form, wherein sink those whose mind and speech are pure.

49

O Arunachala! Thou art the treasure of Grace that has come to me without seeking; do remove my inner poverty consisting of delusion of the mind.

50

O Arunachala! With courage I sought to know Thy reality; but alas, I got destroyed in the process. Do bestow Thy grace on me.

56

O Arunachala! Embrace me closely so that the ‘I-Thou’ distinction will cease, and grant me the states of eternal joy

57

O Arunachala! When will my thought-waves cease so that I may unite with Thy subtle being in the Heart-ether?

67

O Arunachala! Without fear I have sought to reach Thee that art fearless. Then why art Thou afraid of being united (with me)?

69

O Arunachala! Let this mind, which is (now) attached to the world, get attached to the Whole and become wedded to the Whole! Do bestow Thy grace!

86

O Arunachala! Removing my deluded attachment (to sense objects), Thou hast made me attached to Thee. Yet, why hast Thou not removed this attachment ?

97

O Arunachala! Dragging me out of my house (the ego), Thou hast made me enter into the Heart-home, and slowly Thou hast shown me That itself as Thy home. Such is Thy grace. 

101

O Arunachala! As snow in water, dissolve me as love in Thy form which is Love. Thus be gracious.

 .........................

Advaita makaranda

In this long dream consisting of this universe, projected out of the great sleep called ignorance of the Self, do all these delusions like heaven, liberation and so on spring forth. [Verse 18]

That effulgent Consciousness am I, which is self-established, all-full, without beginning and end and in which the illusory ideas of the worlds, the individual, the disciple, the teacher and God, are all extinct. [Verse 27] 

........................

drk drishya may 2017 blog 

"That is extreme non-attachment, which gives up even the qualities and comes from the Knowledge of (the real nature of) the Purusha."

This Samadhi is possible only for him who has become established in complete renunciation.

teevra vega sanvegan masannaha...samadhi labaha


 Success is speedy for the extremely energetic." In this Samadhi one becomes free from all thoughts or ideas but infilled with Supreme Bliss.


'* It is just like an empty pitcher placed in the sky, having nothing inside and outside ; and again; it is just like a full pitcher placed in the sea, full (of water) both inside and outside

29. The insensibility 1 of the mind (to external objects) as 3 before, on account of the experience" of Bliss, is designated as the third kind of Samadhi (Nirvikalpaka). The practitioner should uninterruptedly 4 spend his time in these six5 kinds of Samadhi.

1 Insensibility This shows that the mind is completely absorbed in the contemplation of Brahman.

As in the case of Samadhi described in the twenty-sixth Sloka ; here also the practitioner attains the Nirvikalpaka Samadhi by merging the entire illusory phenomena in Brahman and by being indifferent to the manifested manifold ( drishya) and such ideas as " indivisible " akhanda of the same nature..ekarasaha.etc  Concentration becomes steady like the unfiickering flame of a candle in a place free from wind.

Experience etc. This bliss is due to the knowledge of Brahman whom the scriptures describe as an entity of Bliss. The Self (subject) is identical with Brahman. In the subjective concentration, the Self which is the Witness of all mental modifications is identical with Brahman. Otherwise such concentration, without a substratum, becomes a mere mental abstraction and ends in nihilism. Again, in objective concentration, Brahman, the unchanging entity in all perceived objects, because of its all-pervasive nature, is identical with the Self (subject). 

As the knowledge of Brahman is associated with bliss so also the knowledge of Self is accompanied by Bliss Eternal.

4 Uninterruptedly This Samadhi should be practised uninterruptedly for a long time. Then only can the practitioner be firmly established in supreme knowledge.

deerghakala nairantarya


"It becomes firmly grounded by long, constant efforts with great love (for the end to be attained). "

As a result of the constant practice of Samadhi, described above, it becomes subsequently quite natural and spontaneous. Then the student realises Brahman everywhere

 deha bhmane galite vidnyate parmatmani

yatra yatra mano yati tatra tatra samadhayaha

samdhyaha= absorptions bhavanti - are

30. With the disappearance of the attachment to the body and with the realization of the Supreme Self, to whatever object- the mind is directed one experiences Samadhi.*

On account of such attachment to body, a being feels that he is a man, a Brahmin, a so and so, etc. 

Following the process of enquiry laid down in Vedanta, the student realises that all

internal entities from the empirical ego to the body are only objects and the subject (Self) is the Witness. 

Therefore, he ceases to identify himself as attached to the objects, knowing that appearance and disappearance are their inevitable nature.

 Similarly, by an analysis of the external world he realises that Brahman is the only permanent entity in the universe, while

 names and forms are changing phenomena. 

Therefore the practitioner becomes indifferent to the Internal and external objects and fixes his mind on Brahman which is identical with the Self.

On account of such attachment to body, a being feels that he is a man, a Brahmin, a so and so, etc. Following the process of enquiry laid down in Vedanta, the student realises that all

internal entities from the empirical ego to the body are only objects and the subject (Self) is the Witness.

 Therefore, he ceases to identify himself as attached to the objects, knowing that appearance and disappearance are their inevitable nature. Similarly, by an analysis of the external world he realises that Brahman is the only permanent entity in the universe, while names and forms are changing phenomena. Therefore the practitioner becomes indifferent to the Internal and external objects and fixes his mind on Brahman which is identical with the Self.

We have seen the method prescribed in this treatise for the realization of the Highest Truth. By following this method the student understands the real significance of 4< That " and " Thou " and ultimately realises that identity.

The student will be told in the following slokas that the Jiva in reality is Sakshin and identical with Brahman. The Sakshin considers itself to be Jiva owing to his identification with the Upadhis.

Sakshin is not unreal because it is the same as Brahman.

A woman wearing anklets, through illusion, considers her feet to be entwined by a snake. With the removal of the illusion, the snake idea vanishes: but her feet remain as they are. Similarly the illusion of limitation and what limits, is removed by Knowledge. But the Sakshin always exists.

Till one etc. The world 'disappears when one attains liberation or Jnanam.


It is on account of the belief in causality that the mind sees a causal relation between the experiences of the waking and the dream states.


But the Paramarthika Jiva knows its identity with ;1 , Brahman to be (alone) real. He does not see the Other, 1 (if he sees the other) he knows it to 1>e ffetisory.

^fe the Paramarthika Jiva comes back to the relative plane of Consciousness he knows the world and the reflected Consciousness (Jiva) to be unreal.



Fluidity, coldness and sweetness were what constituted water before waves and foams appeared. Now after the disappearance of wave and foam in the water, these characteristics are also found to exist in their antecedent forms, as water from which they cannot be separated. Water always exists. Foams etc. have no existence separate from water. They appear from and disappear in water. They are nothing but water in another form.

.................................

The self by its nature knows itself only. For lack of experience whatever it perceives it takes to be itself. Battered, it learns to look out (viveka) and to live alone (vairagya). 

When right behaviour (uparati) becomes normal, a powerful inner urge (mukmukshutva) makes it seek its source. 

The candle of the body is lighted and all becomes clear and bright. (110)

You can observe the observation, but not the observer. You know you are the ultimate observer by direct insight, not by a logical process based on observation. You are what you are, but you know what you are not. The self is known as being, the not-self is known as transient. But in reality all is in the mind. The observed, observation and observer are mental constructs. The self alone is. (219)

I am not an object in Consciousness but its source,
its Witness, pure shapeless Awareness.

You are not the body. You are the immensity and infinity of consciousness. (264)

The source of consciousness cannot be an object in consciousness. 

To know the source is to be the source. 

When you realize that you are not the person, but the pure and calm witness, and that fearless awareness is your very being, you are the being. It is the source, the inexhaustible Possibility. (65)

Discard all you are not and go ever deeper. 

Just as a man digging a well discards what is not water, until he reaches the water-bearing strata, so must you discard what is not your own, till nothing is left which you can disown. 

You will find that what is left is nothing which the mind can hook on to. 

You are not even a human being. 

You just are - a point of awareness, co-extensive with time and space and beyond both, the ultimate cause, itself uncaused. If you ask me "Who are you?", my answer would be: "Nothing in particular. Yet, I am." (318)

The world appears to you so overwhelmingly real because you think of it all the time; cease thinking of it and it will dissolve into thin mist. (505)

All perceivables are stains. The entire universe is a stain. (126)

Your conviction that you are conscious of a world is the world. 

The world you perceive is made of consciousness; what you call matter is consciousness itself. (286)

There is only one mistake you are making: you take the inner for the outer, and the outer for the inner. 

What is in you, you take to be outside you, and what is outside you take to be in you. 

The mind and feelings are external, but you take them to be intimate. 

You believe the world to be objective, while it is entirely a projection of your psyche. 

That is the basic confusion. (240)

You have projected onto yourself a world of your own imagination, based on memories, on desires and fears, and you have imprisoned yourself in it. Break the spell and be free. (200)