siddharameshwar maharaj

8/19/2019 Siddharameshwar Maharaj

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Who is this 'I'?

Once upon a time there lived a person [a non grata] in a village called Andheri

[Darkness]. He, hoever, could esta!lish a custom in courts o" #a, that no order or

document !e accepted as legal unless it !ore the stamp, $%oma&i %anesh$ [$he

(rass Door$]. A"terards, all the o)cers o" that cit* accepted a document as legalonl* i" it !ore this stamp on it. his procedure continued "or a long time and thus the

stamp !ecame +rml* rooted in the cit* o" Andheri. o one ever en-uired as to ho

this $%oma&i %anesh$ as.

(ut as time passed, it so happened that an important document hich !ore no

stamp o" the $%oma&i %anesh$ as cited as evidence in a case +led in a court o" la

and even though, as ordinar* procedure goes it as thoroughl* legal, it as still not

accepted as evidence. At that point, a courageous man, ho as a part* to the suit,

put !e"ore the &udge the argument that the document as per"ectl* valid as it !ore

all the signatures o" all the relevant government o)cers. He argued, $Wh* should

this document not !e admissi!le i" it is otherise per"ectl* legal? Wh* should it

have in addition this stamp o" $%oma&i %anesh$?$ hus, he -uestioned the legalit*

o" the stamp itsel", and in conse-uence, the legalit* o" the stamp as made an

issue o" contention. ill that da*, no one had ventured to !ring this issue !e"ore a

court o" la. ince it had risen "or the +rst time, it as decided that this point should

!e !rought to a decision as to hat this "uss as all a!out.

o the &udge, out o" curiosit* a!out the procedure o" the $%oma&i %anesh$ stamp,

took the matter in hand +rst "or en-uir*. When the en-uir* as complete, it shoed

that some person o" no status, taking advantage o" the !adl* administered

government, had pushed in his on stamp and the government o)cers ent on"olloing this tradition !lindl*. As a matter o" "act, this %oma&i %anesh as a man o"

no importance and had no authorit* o" an* kind. It is not necessar* to descri!e ho

this stamp as looked upon ith ridicule, since that da* hen the decision as

taken !* the court.

In the same a*, e should also en-uire a!out ho this 'I' is, and ho it dominates

ever*thing as 'I' and 'mine', &ust like in the stor* concerning the $%oma&i %anesh$

stamp. It is a general rule that i" to people -uarrel, it usuall* results in advantage

to the third part*, or i" to things get mi/ed up, some third thing is produced. 0or

e/ample, !* the contact o" a piece o" thread and 1oers, a garland is producedhich as not there in the +rst place. 2ven the names o" the parents [thread and

1oers] hose contact as responsi!le in producing a garland get eclipsed as soon

as the garland comes into e/istence. he garland itsel" is !rought into prominence

and is knon !* its on la!el. he names '1oers' and 'thread' !ecome e/tinct

!ecause a ne name, 'garland', is no evoked, and ith this ne name "urther

actions take place. With the contact o" earth and ater, !oth the earth and ater

!ecome e/tinct and mud arises as 'I'. o also, stones, !ricks, mud and mason come



together and a third thing called a 'all' stands !e"ore the e*es. he stones, !ricks,

mud and mason simpl* vanish "rom our sight.

hrough the conve*ance o" knoledge and ignorance, this is ho a peculiar thing

called an 'intellect' comes into e/istence, and ith this contact, emerges the 'orld'.

%old and a goldsmith produce a certain o!&ect ith a certain "orm, and that thingstarts tempting our e*es as an 'ornament'. he gold and the goldsmith are

"orgotten. As a matter o" "act, i" an*one is curious to +nd out i" there is an*thing like

an ornament inside the gold, one ould see nothing !ut gold3 I" e told a goldsmith

to make an ornament ithout touching an* gold, hat ould he make? Actuall*, the

thing called an 'ornament' ould simpl* vanish into thin air.

In the same a*, due to the meeting o" (rahma [the 4reator] and ma*a [the

illusion], this thie" 'I' has appeared, and proudl* hums 'I' hile raising his head. his

'I' has uprooted !oth (rahma and ma*a. his !arren omen's [ma*a's] son [I']

actuall* never e/isted and *et tries to esta!lish his unlimited sovereignt*permanentl* in the orld. I" e o!serve the parents o" this 'I', it ould !e clear that

it is impossi!le "or them to get such an issue. he mother o" the child is ma*a and

does not e/ist. 0rom the om! o" this ma*a, 'I' has appeared and pretends to !e

!orn "rom pure e/istence. (ut e/istence has no gender and does not even claim to

possess the art o" 'doership'. o the readers can imagine hat kind o" an 'I' this is.

As descri!ed a!ove, the e/istence o" 'I' is onl* in name and *et like %oma&i %anesh,

he announces his on name hile moving around ever*here and sa*ing, $I am

ise and great3$. his man has "orgotten "rom here he came. Instead, he starts

glori"*ing himsel" as 'I' and even i" this glor* is deserving, he is like a cat ho laps

up milk ith closed e*es, unaare o" the stick that is read* to strike it on the !ack.

As soon as he accepts a right or privilege, he must also accept the responsi!ilit*

hich goes along ith it. As soon as I sa* that $I am the doer o" a certain act$ I must

en&o* the "ruit o" such an action. 2n&o*ment or su5erance o" a "ruit, or result o" an

action is *oked to the action itsel".

Actuall* there e/ists no one like 'I' and the entire doership is contained in 6ealit*.

0inal 6ealit* is so smart that the moment He +nds that some pride o" doership

appears as $I did it$, He leaves all the responsi!ilit* o" the action on the head o" that

'I' and remains unattached. He leaves this poor 'I' to it's destin* o" revolving on the

heel o" !irth and death.

#ike in the a!ove mentioned e/ample o" a 'garland' !eing produced !* the contact

o" a piece o" thread and 1oers, hen the garland dries up, no!od* sa*s that the

1oers dr* up. 2ver*one sa*s that it is the 'garland' hich dries up. And hen the

thread snaps, ever*one sa*s that it is the 'garland' hich has snapped. It means the

doership o" the original o!&ects is imposed upon the third o!&ect due to the pride o"



the o!&ect. In the same a*, a series o" miseries strike this non7e/istent 'I'. i" one

ants to get "ree "rom this miser*, he must leave that 'I', !ut !e"ore it is le"t, e ill

+nd out here e/actl* this 'I' resides. And once e +nd him, then e ill talk a!out

leaving him.

2ver*one should !egin the search "or this 'I' at his on centre i" he is keen to +nd it. his 'I' ill never !e "ound outside o" us. In ever* human !eing this 'I', or ego7sense

o" 'mine' and possession, is +lled up to the !rim. All the actions in the orld are

carried on the strength o" this ego7sense o" 'mine'. his theorem o" $m* action$ is

taken "or granted !* all human !eings, !ut in "act the totalit* o" all actions can

easil* !e carried out ithout this ego7sense. We shall see ho this can !e done later

on, !ut at present e shall en-uire into this sense o" 'I' and 'mine'. In order to make

the search "or 'I' success"ul, e shall +rst look into our gross ph*sical !od* hich

has !ecome ver* dear to us. A"ter anal*sing it, let us see i" an* such 'I' is "ound to

reside in this !od*.

%ross !od*

What is a !od*? It is a collective assem!l* o" parts or mem!ers such as hands, "eet,

mouth, nose, ears, e*es, etc... We call the assem!l* o" all these mem!ers a '!od*'.

Out o" these mem!ers let us +nd out hich one is the 'I'. I" one sa*s, $he hand is

'I'$, and then i" the hand is cut o5, no!od* sa*s $I have !een cut o5 or discarded.$

uppose the e*es go !lind, no one sa*s, $I am gone or have disappeared.$ I" the the

stomach is distended, no one sa*s, $I am in1ated.$ Instead, one sa*s, $8* hand has

!een cut o5$, or $8* e*es have gone !lind$, or $8* stomach is distended.$ All theseparts are spoken o" as !eing 'mine', and not onl* that, the !od* itsel" hich is the

assem!l* o" all these mem!ers is also spoken o" as !eing 'mine'. hus, this 'I' is not

an* part or lim! o" the gross !od*. (ut the ma/im goes, $Where 'I' does not e/ist,

there does not e/ist an*thing hich can !e called 'mine'.$ 9ou cannot !e in the

neigh!ours' house.

#ets sa* that *ou go to the house o" 6ao (ahadur, *our neigh!our, and sa* $I am

6ao (ahadur and his i"e is mine$, *ou ill see hat e/perience *ou ill get3 I" *ou

start making advances to his i"e, sa*ing that she is '*ours', 6ao (ahadur's hand

ill immediatel* turn *our cheek pink and red ith a slap, and *ou ill get a sharp

and sudden realisation that $I am not 6ao (ahadur and his i"e is not mine.$ In the

same a*, hen 'I' cannot !e traced an*here in the !od*, then ho can it !e said

that the lim!s o" the !od* and its tendencies !elong to me? I" *ou still insist on

calling it *our on, +rst think o" the result [a slap], and ask *oursel" hether it is

reall* necessar* to possess an*thing at all? ee the result o" such thinking.

2ver*da* e see the condition o" all the human !eings ho look upon their !odies



possession in that "emale !od*. (* virtue o" the contact o" this 'I' and 'mine', man*

children are !orn, and a hole household is !rought into e/istence. he household

is shattered at last, and the poor man su5ers ridicule his stor* has !een descri!ed

in the !ook $Das!odh$ !* ri amarth 6amdas. It cannot !ut !e recommended that

this !ook should !e read thoroughl*.

he 'I' cannot !e traced an*here in the !od*. It is also a "act, there"ore, that the

!od* is not 'mine'. hen to hom does the !od* !elong? Who is the 'oner' o" the

!od*?

he +ve elements [pancha] the earth, ater, heat, light and air or space have the

right"ul onership o" this !od*. A"ter this !od* "alls, each o" these elements reclaims

their on share "rom it, and +nall* the !od* is destro*ed. he !od* is a !undle o"

these +ve elements and each o" these element returns !ack to its right"ul oner.

he clothes that ere tied in the !undle have !een taken aa* !* the respective

oners, and the cloth in hich the !undle as tied up is also taken aa* !* it'soner. Ho then can a thing called a '!undle' remain? here is nothing le"t to !e

seen. In the same a*, once the !od* hich is composed o" the +ve elements gets

a!sor!ed !ack into in the +ve principles o" these elements, there remains no o!&ect

such as the '!od*' at all.

hus, 'I' am not in the !od*, nor does the !od* !elong to me. his t*pe o" !od*

cannot sustain the pride o" 'I' or ego nor can it sustain all the relationships hich

e/ist due to the contact o" the !od*, such as !irth and death, or the si/ passions

that a5ect the !od*. All these cannot thus !e related to me as 'mine'3 he !od* ma*

!e in a state o" childhood or *outh or old7age, or the !od* ma* !e dark, "air,

!eauti"ul or ugl*, it ma* have !een in"ested ith a disease, it ma* !e &ust

andering aimlessl*, or going to hol* places "or a pilgrimage, or it ma* !e

motionless in samadhi all these attitudes, conditions, properties or modi+cations

!elong onl* to the !od* !ut the 'I' is -uite separate "rom all these. his at least e

have learnt "rom the anal*sis o" the ph*sical !od*. omeone else's !eauti"ul, cute,

!onnie !a!* is o" no value to us compared to our on dark, stock* !o*, ho has

pock marks and a dirt*, running nose. We do not su5er i" someone else's seet

child dies, as much as e su5er i" our old slipper is lost.

he reason "or this is that e do not have the same sense o" 'possession' or 'mine'

"or the other person. Once hoever, one understands that this particular thing isnot 'mine', and that it !elongs to someone else, one !ecomes indi5erent and

graduall* even starts despising that 'someone else' or 'another'. And then it is

renounced. (od* !elongs to 'another', to the +ve elements. Once e understand

that it is not 'mine' and is the propert* o" 'someone else', then hatever kind o"

!od* it ma* !e, ho can it a5ect us? o come on leave this !od* and let it proceed

ahead. 9et, to leave this !od* does not mean that it should !e pushed into a ell or



!e hung ith a noose around it's neck. he !od*, i" destro*ed on purpose, de+nitel*

gets !orn again and again. his is a reason "or re!irth. $#eaving it$ means gaining

"actual knoledge a!out the !od*. When it is knon as it reall* is !elonging to the

+ve elements then the a!iding interest in it anes and the !od* automaticall* gets

renounced. 4omplete renunciation o" the !od* is achieved onl* through

discriminative thinking, and renunciation li!erates a human !eing "rom the !od*altogether.

here are +ve kinds o" dissolution that take place ever* da*. he* are<

=.> dissolution through death,

.> constant dissolution,

@.> dissolution o" the 4reator [(rahma prala*a],

. dissolution o" the orld at the end o" a kalpa [kalpa prala*a] or a thousand *ugas,

and

B.> dissolution through discriminative thinking.

Out o" these, ever*one knos the constant dail* dissolution. his dissolution re"ers

to sleep. In deep sleep, the hole orld including our !od* gets dissolved. A"ter

aakening, hoever, the !od* and orld are present as !e"ore and all the actions

start as the* did !e"ore. he dissolution a"ter death is the same as this. A"ter death,

in the a!sence o" el"7knoledge, the !eing has to take another !od* in accordanceith his karma. In the ne !od*, the actions like eating, sleeping, getting a"raid and

mating happen according to the impressions gained in previous lives. (rahma

prala*a is the dissolution o" the 4reator o" the hole universe. Calpa prala*a is the

dissolution that takes place at a certain point in time, in hich man* 4reators have

come and gone [and has a c*cle o" ,@ !illion *ears]. Again, a ne kalpa starts and

the creation, hich as latent "or sometime, rises ith reneed vigour and activit*

and starts all over again. In this a*, this heel draing "orth each li"e, continues to

revolve !* rising and setting at +/ed periods. (odies there"ore cannot !e dissolved

in these "our t*pes o" dissolution. (ut the result o" the dissolution !* discriminative

thinking is ver* poer"ul and uni-ue. In this t*pe o" dissolution the !od* not onl*

dissolves itsel" hile living, !ut a"ter death, hen it completel* dissolves, it ill not

allo itsel" to rise again.

uppose there is a to* snake made o" ru!!er l*ing a!out. ill such a time that one

does not understand that it is made o" ru!!er, the "ear o" the snake ill remain. As

long as the snake is taken "or real, one ill !e shaken ith "ear. In deep sleep the

snake is not there, !ut upon aakening, it reappears. %etting drunk to "orget a!out



the snake ill not do !ecause the e5ect o" the drink ears o5, and again the snake

reappears. 2ven i" the snake is hidden "rom sight, still the image remains ithin the

mind, and the "ear is sustained. his shos that the eradication o" the "ear o" the

snake !* the a!ove descri!ed means is not everlasting. he onl* remed* to destro*

the "ear so that it never returns is to kno "or certain that the snake is onl* made o"

ru!!er. Once this knoledge dans, even i" the e*es see the snake again, there isno cause "or "ear. In the same a*, hen one correctl* knos hat this !od* is,

even i" the !od* is alive, the pride o" the !od* !eing 'mine' vanishes and

automaticall* the !od* is renounced. his is hat is called the $dissolution !*

thought$. One ho dies ith certaint* o" thought is "ree "rom the c*cle o" !irth and

death. Hoever, one ho dies thoughtlessl*, it should !e taken "or granted that he

died in order to take !irth all over again3

hus, !* virtue o" dissolution through thought, the thing is seen as i" it is

immaterial. With the other "our t*pes o" dissolution, hether the thing is there in

"ront o" *ou or is hidden out o" sight, it is still seen as i" it is e/isting there3 amrath6amdas there"ore asserts that it is onl* thought that "ul+ls a human !eing !*

making him complete. he 'I' could not !e gleaned even hen the ph*sical !od*

as passed through the sieve o" the procedure o" dissolution !* thought.

u!tle !od*

o, e ill use the same sieve o" dissolution !* thought to tr* and trace the 'I' in

the su!tle !od* and see i" this thie" called 'I' is "ound an*here. #et us +rst +nd out

hat the su!tle !od* is. his !od* is comprised o" a higher committee o" seventeen

mem!ers the +ve senses used "or action, the +ve used "or gaining knoledge, the

+ve pranas, and the mind and intellect. Whatever orders this committeepromulgates are carried out !* the orking mem!ers o" the orking committee,

hich is the gross !od*. he su!tle !od*'s +eld o" authorit* is ver* vast, so it might

!e possi!le to spot that 'I' here, "or he has a strong passion "or authorit*. (ut the

moment e start our search here, that 'I' has alread* put his stamp o" 'mine' here.

Whatever is "ound here is also called 'm*' senses, 'm*' pranas, 'm*' mind, and 'm*'

intellect. (ut no sound like $I am the intellect$ is ever heard here. hat 'I' parades

a!out as the 'oner' o" all these mem!ers. (ut the 'I' himsel" is not seen or "ound

here at all. hus, according to the a/iom, $here can !e nothing hich I can call

'mine' here 'I' am not present$, it is clear that the seventeen mem!ers o" the

su!tle !od* cannot !e 'me' or 'mine' at all.

One could o!&ect to this a/iom !* asking, $Cing %eorge the th is not present in

holapur [cit* in 8aharashtra], !ut does it mean that holapur is not under his

onership?$ he anser is, $At least there is an individual called %eorge the th,

and even i" he is living somehere else, his onership can e/ist in some other place

even i" he is not present there.$ his 'I', hoever, is a nonentit* and *et, like %oma&i

%anesh o" the cit* o" Andheri the empire o" ignorance he claims that he is the



authorit* here. hus the 'I' is evidentl* non7e/istent here, as it cannot !e traced, so

then ho can the sense o" 'mineness' sustain itsel" in the su!tle !od* as ell?

he su!tle !od* is like a su!tle silken !undle o" +ve principles, even i" it more

di)cult to untie the silken knot !* thought, still it !ecomes incum!ent upon us to

untie it ith e5ort. Once the !undle is untied and le"t open, this !od* getsautomaticall* renounced.

he seed o" !irth and death is this su!tle !od*, hich is o" the nature o" desire. I"

that seed is roasted in the +re o" el"7knoledge &ust once, it ma* appear

unchanged, !ut there is no hope o" it sprouting i" it is ever son.

A dou!t ma* arise here that i" !oth these gross and su!tle !odies are renounced,

and the attitude o" pride such as 'I' and and 'mine' has has also disappeared, then

the actions o" that !od* ma* either come to a halt, or the* might not !e e/ecuted

e)cientl*. he dou!t ma* !e removed !* the "olloing e/ample. uppose a man

keeps a thing in a locker, as he is o" the impression that it is made o" gold. (ut i" he

discovers later on that it is onl* made o" !rass, he ma* either leave it in the locker

or remove it and keep it outside. His attachment toards that thing ma* either

vanish or !ecome much less. his is a "act. In the same a*, i" the pride o"

possession o" the !od* as $m* on$ graduall* gets ignored, nothing much ill !e

lost. I" an aspirant reaches this level o" conviction, then the attitude $Having

e/perienced the ecstas* o" (rahmananda, one's on !eing, ho cares "or the

!od*?$ arises in him. his is reall* praiseorth*.

A dog once !it o5 a piece o" 1esh "rom Ca!ir's cal" muscle, and Ca!ir, ho as a

great devotee, simpl* said, $2ither the dog knos or the 1esh knos that an*thingis possi!le3$ On hearing these ords "rom Ca!ir, hat could have !een the "eeling

o" the people standing near!*? o hat degree o" renunciation Ca!ir must have

reached the aspirant could ell imagine3 (ut even i" this happened to Ca!ir or to

ukaram hen he lost his hole household, *ou might not get the ecstas* ithin

*ourselves, *et i" ith %od's grace such an ecstas* overhelms *ou, *ou might sa*,

$What is this orth a"ter all?$, and *ou ill never ask such pointless -uestions as,

$Will m* house run properl*?$ 9ou ill have developed such an indi5erent attitude

as to sa*, $#et hatever that has to happen, happen and let hatever has to go,

go.$

Hoever, i" the aspirant understands intellectuall*, hich is easier than

e/periencing the el", he ma* raise the -uestion, $A"ter the knoledge o" the el" is

attained and the possessive pride o" the !od* and mind has vanished, could orldl*

duties still !e per"ormed?$ he atguru, to console him ansers, $Dear one, even

a"ter realising the utter uselessness o" the !od* and mind, one can still esta!lish a

household and have children ithout !ringing in the pride o" the !od* and the mind.

hese !oth can !e looked a"ter ver* ell. All the relevant duties one did earlier can



still !e diligentl* per"ormed.$ Ho? Eust see3 #ook at the !ehaviour o" a hired nurse

o" an in"ant. he nurses the child, takes him around, consoles him i" he cries, nurses

him !ack to health i" he gets sick, &ust e/actl* as i" she ere his mother. I" she likes

the child, she even kisses it lovingl*. (ut hile doing all this ork, she does not even

have the "eeling that the child is not her on? In spite o" all she does "or the child, i"

the "ather o" the child dismisses her, she at once packs up her things and leaves thehouse. At the moment she leaves, she is neither happ* i" the child has put on

eight nor is she sad i" the child ere to die o" some disease. he reason "or this

t*pe o" !ehaviour is that she has no sense o" 'mineness' "or the child, !ut it cannot

!e said that due to the a!sence o" this 'mineness', she had not discharged her dut*

properl*.

#et us take another e/ample. ake the case o" a trustee ho manages a minor's

estate orth man* lakhs o" rupees. His sense o" 'I' or 'mine' does not o!struct his

dut*, *et the trustee has !een managing the estate o" the ard ver* e)cientl*. I"

the dut* is not discharged properl*, the trustee !ecomes lia!le "or punishment. hetrustee does not get a5ected i" the state increases in value, or i" it is decided in a

legal suit that the state does not !elong to the minor, !ut to someone else. His dut*

is onl* to manage the estate care"ull*, so long as it is under his management.

In short, in order that the duties !e discharged properl*, it is not necessar* that one

has the sense o" ego, o" 'I' or 'mine', hile per"orming the duties. 2/actl* in the

same a*, the gross and su!tle !odies "orm a !undle that !elong to the +ve

elements and are given as a 'keepsake' and a 'trust' to a human !eing. As a trustee,

*ou must look a"ter the !undle in the !est possi!le a*. I" *ou shirk the

responsi!ilit*, *ou ill su5er the punishment in the "orm o" loss o" health o" !oth the

mind and the !od*. i" the trustee manages the minor's estate e)cientl* and the

nurse looks a"ter the child ver* ell, the* !oth get their salaries in return. I" *ou

look a"ter *our !od* and mind ell and keep them in a health* condition, *ou also

get &o* in return. 0or :aramartha [attaining a!solute 6ealit*], a health* !od* is

use"ul. All this hoever, has to !e achieved ithout the sense o" 'mine'. With this

attitude, even i" the !od* !ecomes nourished and "at, thin, or it lives or dies, there

is no elation or lament.

he trustee o" a minor's estate, in the case he esta!lishes 'mineness' or onership

in it, and em!eFFles that estate, it ill come to light and he ill either have to

commit suicide or go to &ail. In this case, identi+cation ith the !od* means"orgetting the el" or killing the el". %etting !ound to the idea o" !od* !eing the

el", the hope o" li!eration ill recede.

0rom the a!ove discussion, *ou might have understood that the usual o!ligations

and actions o" the !od* and mind should !e "ul+lled in a proper a* and it is not

necessar* to esta!lish 'onership' or 'mineness' over !oth. he o!ligations o" the



trustee and the nurse, hile acting such, have no sense o" possession, and are

carried out -uite normall*. In the same manner, the duties o" a human !eing can !e

per"ormed ithout entertaining the sense o" 'possession' or 'mineness'.

4ausal !od*

uppose e lose the sense o" possession in !oth the gross and su!tle !odies, ande admit the "act that the !undle !elongs to a stranger, !ut e still have to +nd out

the anser to the -uestion, $Who am I?$, or $Where am I?$ o then, let us go to

the causal !od*. (ut hat is this? As soon as e step in here, there is &ust pitch

darkness ever*here3 Is it possi!le that this ignorance is the cit* o" residence o"

this 'I'? It seems this is his main head-uarters. his seems to !e the main capital

that !elongs to him. here is certainl* a hope o" +nding that 'I' here. #et us at least

tr* and see. (ut i" e move a!out like the !lind"olded, sensing "or it, that 'I' is not

"ound an*here here either. Here 'I' seems to have given up his sense o" 'mine'.

here seems to !e nothing hich can !e called 'mine' in this place. 2ver*thing

seems to !e a!solutel* -uiet. hat 'I' ho harshl* cries aloud 'I', 'I', in !oth the gross

and su!tle !odies, seems to !e totall* silent here. He seems to !e pla*ing hide and

seek, so that he ma* not !e caught !* one ho is in search o" 'I'. he 'I' seems to

have dug a trench here, so that the one seeking him ma* "all into it and a!andon

his search.

Dear aspirants, do not !e a"raid. he atguru is standing !ehind *ou as ell as in

"ront o" *ou and he ill take *ou sa"el* across the trenches o" darkness. 8an*

scholars and learned persons have turned their !acks in "ear at this ver* point and

have a!andoned their -uest "or ruth. 0or *ou hoever, there is no reason to !e

a"raid like them. 9ou have a guide here ho is amarth atguru, a ver* capa!le

8aster.

A"ter getting sta!ilised in this darkness, and planting the "eet +rml* there "or a long

time, a voice is heard so"tl* sa*ing, $I am the itness o" this ignorance.$ All o" a

sudden there springs some courage uttering the hope o" catching the thie". It

!ecomes stronger ith the thought, $Oh3 his thie" is somehere near!* itnessing

the ignorance.$ Here, one must atch persistentl*, and ho it is done ill !e

discussed in the ne/t lesson. hat itnessing he is doing "rom !e*ond the trench o"

the causal !od*, taking a position in the super7causal !od* [8ahakarana]. his is

understood -uickl*, and then 'I' is so over&o*ed at having "ound himsel"3 Who can

descri!e that &o*? In that &o*, 'I' cries out $:ra&nanam (rahma$ [$Cnoing thea!solute 6ealit* is the supreme Cnoledge$] as ell as, $Aham (rahmasmi$ [$Who I

reall* am, is that a!solute 6ealit*$].

(rahman

his one ho sa*s 'I' 'I', is reall* the all7itnessing (rahman, the one o" the nature

o" the knoledge $I am$. When the certitude is esta!lished, there arises ave a"ter

ave o" !liss. When the !liss e!!s aa*, look at the miracle that happened3 A"ter



deep thought, I started "eeling that I am not even o" the nature o" knoledge, as I

am covered ith ignorance, in the same a* I am covered ith knoledge not that I

as !orn ith ignorance or knoledge. Ignorance and knoledge came a"ter 'I'

!ecame 'I' and this se-uence seems to point toards me as their creator. here"ore,

this knoledge is m* child and 'I' am his "ather, and 'I' as "ather am someone

di5erent "rom that knoledge.

When this series o" thought daned ithin me, the $Aham (rahmasmi$ in the

8ahakarana !od* also started e!!ing out, and even that got "ull* eradicated. hen I

as suddenl* naked o" course. o it cannot !e descri!ed ho that 'I' is and ho

that 'I' is3 I" *ou ant the description o" the 'I' ho is "ound here, then *ou ma* utter

an* ord "ound in an* dictionar*, I ill have to e/press it as, $It is not this, not this$,

!ut it is the one ho thros light on this. Again *ou utter ords and sentences, and

hatever meaning comes "orth, take it as the description o" 'I'. And i" *ou do not

understand, leave the ords aside and &ust merge in deep silence and see ho $Iam$.

During the search o" 'I', e turned all the "our !odies inside out, !ut e could not

trace it here. It is true that 'I' ent aa* ithout ords !e*ond all the "our !odies,

here there is not even an idea o" 'I' or '*ou'. Hoever, it ill not do to &ust keep the

mouth shut and go into deep silence.

In this e/position hich is done so "ar, the gross, su!tle, causal and supra7causal

!odies have !een descri!ed super+ciall*, and it is necessar* to e/amine all the

aspects o" these "our in detail. 8ore so, unless these are understood ver* properl*,

and unless that understanding is made a part o" one's nature, an aspirant ill not

!e a!le to achieve deep silence. We ill there"ore e/amine in detail the aspects o"

these "our !odies.

Here it is necessar* to remem!er that these "our !odies are the "our steps leading

to the +"th and +nal rung o" ilence [ihsha!da], here ords !ecome silent. I" one

goes step !* step, one can surel* reach the end o" the &ourne*, !ut i" one step is

skipped !* putting one's "oot on the "olloing step, there is a greater possi!ilit* o"

losing !alance and "alling !ack. hus hen one !od* is "ull* understood, onl* then

should the aspirant see hat is in the ne/t !od*. Without doing this, i" one starts

stepping on the steps hastil*, there ill !e a lot o" chaos. In all this chaos, then, as

the state o" conditioning is the same in ignorance as it is in samadhi, the actual

di5erence ill !e lost, and the aspirant might mistake sleep "or samadhi and

ignorance "or knoledge.



A to* top, hen it is stead* and hen it appears to !e stead* due to intense speed,

is similar to total darkness and the !lackout caused !* intense light. hus, although

these appear similar "rom outside, there is a vast di5erence !eteen the to states.

heir unit* is also di5erent. I" there"ore one goes, step !* step, there ill !e nochaos.

Herein it ill also !e prudent to !ring up one more su!&ect to the notion o" the

aspirant. hat su!&ect is to convince the aspirant a!out the "act that there is no

!asis "or an* dou!ts that arise in the aspirant regarding the contradictions in the

method adopted "or the e/position o" a point in the scriptures e ill there"ore +rst

e/amine the method adopted in the scriptures.

When a su!&ect is to !e e/plained to an aspirant, +rst a description o" it is given to

sho its great importance, and then it is said that a great reard ill ensue i" it is

understood. Once the aspirant understands the su!&ect completel*, !e"ore

e/plaining the ne/t su!&ect, the method is +rst to !ring home to the aspirant the

"utilit* o" the su!&ect that is alread* understood. Onl* a"ter that, the great

importance o" the su!&ect to !e taught ne/t is !rought home to him. he reason "or

this method is that there is no tendenc* at all to turn to a su!&ect unless its

importance is !rought out +rst,and also unless a reard is held out as a temptation.

In the same a*, the "utilit* o" a su!&ect is !rought home, and then the su!&ect gets

automaticall* renounced and the aspirant !ecomes eager to kno the ne/t su!&ect.

he 8other hruti [the $edas$], taking into consideration the ps*chological

!ackground o" an aspirant, +rst inspires him to ork "or "ood, telling him that "ood is

6ealit*. hen she gives him some time to "ondle the gross !od*, telling him that the

gross !od* itsel" is 6ealit*. Whatever e/perience o" &o* ma* come to the gross !od*

is actuall* en&o*ed !* the su!tle !od*. he gross !od* is merel* a corpse, and a

corpse can in no a* en&o* an*thing i" it does not contain the su!tle !od*. hus, the

"utilit* o" the gross !od* is shon.

e/t, she tells him that the mind, intellect, senses, and the sheath that is made up

o" pranas [vital !reath] are 6ealit*. hus, it is !igger. he hruti [sacred scripture]

thus gives importance to the su!tle !od*. A"ter that comes the causal !od*, hich is

stead* and even !igger. It sallos the su!tle !od*. o the causal !od* is noeulogised as 6ealit* and advice is given to the aspirant $9ou *oursel" have !ecome

the causal !od*.$ Hoever, since this !od* is considered to !e in ignorance and

total darkness, this claim could not !e made here. he aspirant is there"ore

compelled to search "urther in the supra7causal !od*, "rom here the voice sa*ing

$I am the itness$ emanated. A"ter this, the supra7causal !od* o" el"7knoledge is

studied thoroughl*. 8other hruti, a"ter having re&ected each !od*, asserts that

hat hich remains is 6ealit*. When she as con"ronted ith the pro!lem o"



e/plaining the stead* 6ealit*, she started pro"essing ignorance and repeated the

sentence, $ot this, not this3$ hat hich is neither touched !* ignorance nor

knoledge is 6ealit*. In such a negative a*, the hruti descri!es 6ealit* as $hat

hich is !e*ond all the "our !odies.$

It's principle is as "ollos hen it said that one is !igger than the other, it does not

mean that the one is more superior than the other. In comparison ith the needle,

the needle used "or stitching &ute !ags is !ig, !ut it cannot !e !igger than the iron

rod used "or digging. here"ore, the -ualities like '!ig' and 'small' are not inherent in

a thing, !ut are imposed upon a thing !* relating it or comparing it ith another

thing. he same rule applies here. A"ter enunciating in se-uence "ood as 6ealit*,

gross !od* as 6ealit*, su!tle !od* as 6ealit*, causal !od* as 6ealit*, and +nall* the

supra7causal !od* as 6ealit* [the latter !eing greater than the others] the intention

is to give this instruction and enunciate the principle that out o" all these, there is

none hich can !e said to !e 6ealit*. hough the latter state is relativel* higherthan the previous one, *et it is still not 6ealit*, hich is a!solutel* uni-ue.

When remem!ering the a!ove mentioned method o" e/position, it is necessar* to

clearl* understand hat 6ealit* could !e descri!ed as !eing. Wh* should 6ealit* !e

descri!ed at all? Ho "ar can one go to descri!e It as such? And h* +rst descri!e It

and then negate that description in the same !reath? It is ver* necessar* to

understand all this correctl*. o a person ho is not a proper cook, the instruction is

given to him as to ho to cook rice $#ight +re !elo the cooking pot.$ A"ter some

time, an instruction is given again to the same person $o put out the +re.$ heperson ma* onder a!out the contradictor* instructions, !ut his %uru e/plains to

him, $Dear one, it is necessar* to keep the +re under the cooking pot until the rice is

cooked, and a"ter it is cooked, the +re must !e put out otherise *ou ill have to

eat !urned rice.$

his is the reason h* an* method that is practised, must !e practised onl* until

*ou reach the goal, otherise i" *ou don't stop at the end, it ill onl* !ring

e/haustion and ma* even !ring *ou nothing at all3 hus, hen the su!tle !od* is

called 6ealit*, once it is understood herein lies the merit o" the su!tle !od*, itloses it's value as 6ealit* and it !ecomes necessar* "or the aspirant to search "or

the ne/t thing. It means there"ore, that hen e o5er a price to something to

achieve results, it ma* !e that the price ma* not re1ect the e/act value o" the thing.

$I" an occasion arises, *ou ill have to address even a donke* as 'uncle'.$ In this

e/ample, honour is given to the donke* due to some calamit* that has !e"allen *ou.

In the same a*, a human !eing is "acing a great calamit* due to the "act that he

has "orgotten his real nature. It is there"ore necessar* to li!erated onesel" "rom the



calamit* or o!struction in hich he is caught. I" *ou are caught !* a crocodile, and i"

*ou could get out o" it's grip !* 1attering it, telling the crocodile that her !ack is

ver* smooth and so"t, does it reall* mean that her !ack is as so"t as a "eather

mattress? his -uestion should !e asked to the man ho thus gets released "rom

the crocodile. imilarl*, to get out o" the grip o" a the "our !odies, the* are called

6ealit* "or some time until the true understanding o" 6ealit* dans on the aspirant.

O!&ective knoledge

8en certainl* reach 6ealit* [(rahman] through devotion to the el". All dou!ts are

dispelled and all pro!lems related to orldl* li"e are resolved through el"7

knoledge. his is m* e/perience. he anser to $Who am I?$ ill reveal one's true

nature. One ho has the desire "or his ell7!eing, to !e li!erated "rom mental

!ondage, ac-uires the knoledge o" the el", sooner or later, and avoids !irth and

death. 8an alone has the a!ilit* to think and to understand his true nature. o attain

el"7realisation is to "ul+l one's dut*, hich is to live as 6ealit* hile in a human

"orm. he One ho resides in each heart is 6ealit* and He alone is real. He hotakes re"uge in the seen perishes, and he ho takes re"uge in 6ealit* attains eternal

peace.

All appearance is illusion and the itness is 6ealit*. he seen is "alse !ecause it is

visi!le. he individual seer remains onl* as long as the o!&ects are taken to trul*

e/ist. here is nothing apart "rom the seer and the seen in the orld. Whatever is

seen is an illusion created !* the e*es. In a mirror a "ace is seen, !ut the "act is that

there is onl* one '*ou'. One ho orships the el" ill !ecome the el" !ecause *ou

!ecome hatever *ou orship. he mortal orld is onl* dust, so h* orship it?

When o!&ective knoledge comes to an end, the individual seer does not survive asa seer. At that moment, the pride o" 'I' &ust melts aa*. As the individual !eing is

conceptual, so also is the seer. I" *ou call this cit* '(om!a*', it appears as (om!a*;

i" *ou call it earth, it ill appear as earth. It all depends upon the seer's concept. I"

*ou call an o!&ect a chair, it is a chair; i" *ou call it ood, it is ood. I" *ou call the all

as 6ealit*, then the all is 6ealit*. I" *ou call it the orld, it is the orld. :erception o"

o!&ects depends on the concept o" the seer. (ut 6ealit* is !e*ond concept and no

concept can capture It.

here is a oman hom one man calls his 'i"e', another calls his 'sister' and a thirdcalls his 'daughter'. Actuall* she is nothing !ut a lump o" 1esh and !ones. Whatever

*ou give a name to comes to e/ist. All is conceptual and depends upon the concept

o" the seer. he orld and the !eings in it are conceptual. he 'seer' ho takes the

orld to !e real is the ego, and that ego has to !e eradicated. I" the ego vanishes,

then onl* 6ealit* remains.



Cing Dhrutarashtra o" the $8aha!harata$as !lind. He gave !irth to a hundred sons

called Cauravas and had pride in them. he one ho em!races the !od* as onesel"

is the !lind Dhrutarashtra. He is also the one ho is called 6avana, a demon in the

m*thological !ook$6ama*ana$. One should have a "eeling that all the o!&ects are

untrue and 6ealit* alone e/ists. All o!&ects are demons and !ecause *ou give them

the status o" the demons, *ou are Cing 6avana. 6avana is not the right"ul king. He isnot the #ord. (ecause *ou consider the o!&ects as !eing true, *ou !ecome 6avana.

9ou have to get rid o" this 6avana 'I'. he 'I' does not e/ist. %etting rid o" the 'I' can

!e called a ish"ul death.

In the $6ama*ana$ it is stated that 6avana as a great devotee o" #ord hiva and

on the re-uest o" 6avana, hiva gave him a !oon o" ish"ul death. 6avana rules

over "ourteen regencies [i.e. the "ourteen senses< +ve each o" knoledge and

action, mind, intellect, consciousness and the ego]. When %od rules over the earth,

the demons go to the loer regions, and hen the demons rule over the earth, %od

goes aa* and per"orms penance. I" the o!&ects are taken to !e true, it means that

the demons are ruling and %od is not there. here is no trace o" Him. (ut hen %od

!ecomes victorious [i.e. hen the determination or the "eeling comes that all these

o!&ects are untrue], then the demon 'I' also disappears. When the ego is destro*ed,

then all is 6ealit*. One has to practice that the 'I' and all o!&ects are untrue. A el"7

realised !eing "eels that all is 6ealit*. he "ood, the ooden plank on hich one sits

hile taking meals, "or him or her the spouse and ater are all e/pressions o"

6ealit*. All is 6ealit*. 9our should stud* and practice this. hen it ill !e %od's rule.

6ealit* is ithout attri!utes< it is not colour, it is not music, it is not *ello or !lack,

etc. he ghee [puri+ed !utter] hich is li-uid and the ghee hich is solid are the

same &ust as ater and ice is the same. When a seed ["orm o" earth] meets earth,

there is a rise o" consciousness. All that *ou see and perceive is nothing !ut the

6ealit*. What *ou see is onl* the -uali+ed consciousness &ust as *ou see that

!angles or armlets are !oth made out o" gold.

9ou must stop insisting that good alone should happen to this !od*. 9ou have

!ecome the gross !od* !ecause onl* one !od* is the o!&ect o" *our concept.

ervants and the attendants should !e considered as %od. here is no other 6ealit*

ith or ithout -ualit*. All is %ovinda [%od]. (ecause e categorise all o!&ects,

there is the ego. 9ou perceive the i"e as i"e, the daughter as daughter, the horse

as horse and the dog as dog. he* are all 6ealit* onl*. here is no need to change

the "orm o" the o!&ects. Onl* the attitude o" the seer must change. 6ealit* is thesame even hen it is in a state ith attri!utes. 9ou should see 6ealit* in hatever

state He e/ists. 2ven the atoms and molecules o" a chair are all #ord Crishna

[6ealit*]. Once this attitude is taken, then *ou *oursel" are 6ealit*. 2ven though one

sleeps, aakens, or goes a!out, one has not slept, aakened, gone a!out or taken a

meal. When all is 6ealit* ho is eating and sleeping? he one ho is ithout -ualit*

and the one ith -ualit* ho is speaking are !oth %od. Whether a king is sitting on

the throne or hunting, he is ala*s a king. he one ho is alking and talking is the



idol o" consciousness. One is a devotee hen one gives names to di5erent o!&ects

as ell as to himsel" or hersel" and is a saint, or the supreme el" [:aramatman],

hen one looks upon the creation as supreme 6ealit* [:ara!rahman]. o "orget the

supreme el" hile eating "ood is &ust turning the "ood into "aeces. he silkorms

are !etter, as the silk ear made "rom their cocoons are used !* priests hile

orshipping %od.

hose ho desire hells can digest hell. %ods and demons are right here. %ods and

the demons together churned the ocean o" the orld hich produced nectar and

ine. #ord ishnu gave the nectar to the gods and the ine to the demons. o sa*

$ishnu did this$ means the inner sense7consciousness did this. (oth nectar and

ine are right here. It is ithin our on hand to drink the nectar and to !ecome

immortal. One ho 'aakes' ill achieve 6ealit*. All are %od. 8a* all !e happ*. I"

*ou practice this and take it to heart, then the realisation ill !e that $All is 6ealit*.$

One has to ater a plant until it gros roots, and then it ill gro !* itsel". 9ou

should persist in *our practice until *ou achieve 6ealit*.

62A#I9

6ealit* is One and onl* One, ithout an* dualit*. 6ealit* is onl* One, !esides It,

nothing else e/ists. hen h* does It appear as a universe? here is onl* gold in

various ornaments, nothing else. #ater on, the* are named as !racelets, !angles,

necklaces, etc. he* are all di5erent !ut their !ase is &ust gold and nothing else. (ut

then, hat appears is untrue. 2ven i" man* shapes are given to gold !* !ending and

tisting, it is nothing else !ut gold. he name and the "orm are nothing and are

untrue. Wh* do e call someone Haralal [diamond]? Eust to spot him out. He doesnot e/crete diamonds. he orld o" name and "orm is untrue, !ut consciousness

alone is true.

I" it is gold, the colour and the appearance are the same. 2ven i" a camel is made o"

gold, it is gold and even i" #ord ishnu is made out o" it, it is still gold. In all that,

onl* the gold e/ists. 2/istence is all7pervading, even in inanimate o!&ects like chairs.

In a chair, it is onl* the ood that e/ists. imilarl* in this orld ever*thing else is

conceptual. here is nothing else other than 6ealit*. One should see ithout

categorising, then the 'seer' is no more. 'I' must !e uprooted. his is the purpose o"

the entire struggle in edanta. (ecause 'I' is like 6ahu and Cehi, the to demons

ho sallo the entire sun. [In India hen a solar eclipse occurs people sa* that thesun is salloed !* these to demons.] 0ire itsel" never sa*s that it comes "rom the

house o" an 'untoucha!le'. 2ven hen *ou are e5ulgent like the sun, 'I', the 6ahu,

has come to o!struct *ou. he el" is "orever shining !ut it is salloed !* the 'I'.

When the ego7sel" disappears, that is the sign o" the ultimate e/perience. 2go is not

6ealit*, !ut appears as such. 2ver*thing is consciousness. It is not necessar* to sa*,

$I am 6ealit*.$ (irth and death !elong to this 'I'. he +ve elements, as ell as



consciousness, are &ust as the* are, !ut the su!tle !od* hich calls itsel" 'I' and

hich is "ull o" desire eventuall* succum!s to death. When someone tells us,

$Wamanroa has e/pired$, it means the name is dead. He came there"ore he died.

2radicate "rom *our mind that *ou are some particular 'I'. hat is the sign o"

'knoledge'. He ho sa*s, $I am the one ho e/periences$ is salloed !* 6ahu

and still remains ithin the illusion.

It is the hand that li"ts, !ut *ou sa* $I li"t$. he e*es see !ut *ou sa*, $I see$. he

nose smells, !ut *ou sa*, $I smell$. All this is the poer o" the el" and *et *ou sa*,

$I did it$. hat poer !elongs to %od. Who is this ego arrogating 'I'? He has no place

in the palace, !ut once admitted inside, he overrules the king and a)rms his on

e/istence. (ut a"ter some en-uir*, this ego's e/istence is easil* disproved. hen the

king once again a)rms, $I am 6ealit*.$ here is one thing a!out this condition there

is !liss. I" there are to, then there is pain. Where there is One, there is !liss.

An aspirant invaria!l* "aces the -uestion, $hall e continue to run our household

or shall e leave it altogether?$ Whether one runs a household or leaves it, itaccounts to nothing. here is no sense in earing a Holi !ail lea" garland around the

neck and *et having a rush o" anger in the heart. I" one is not attentive to one's

inner el", hat is the use o" the sa5ron coloured ro!e? he trees, tigers, !easts and

!irds do not run a household, !ut does this means that the* have !ecome saints?

What is the use i" one is not attentive to one's inner el"? One should !e alert. he

o!&ective knoledge should prove to !e untrue. All the a5airs e are conducting in

the orld should prove themselves to !e untrue and that hich has !een taken as

untrue should !e e/perienced as ruth.

What is the use i" one is not detached internall*? he attitude must change. o kno

that all this [moving mani"est mundane e/istence] is "alse is an act o" great !raver*.One should !e detached ithin onesel". Once one learns ho not to get involved or

ho to renounce, one then gets the e/perience. In hatever circumstances or state

one is in, one should !e detached. #ive as *ou like !ut renounce internall*.

O!&ects are untrue. One must turn the attitude o" the mind aa* "rom them and

cultivate the attitude that the el" is 6ealit*. 2ven i" e consider the e/isting !od* o"

+ve elements as !enign, still e kno that the* are dangerous. 2ven hen one

thinks that it is onl* the el" that can !ring happiness, the great illusion [ma*a]

tempts one and !rings him or her !ack to the "ormer condition. It is onl* hen one!ecomes stead* in el" ith !od*, speech and mind can one achieve this

knoledge. One can do an*thing, adorn onesel" ith gold, ear e/pensive

garments, !ut the %uru's grace comes to him alone ho considers all this as untrue.

I" one is not trul* renounced, all the e5orts !ecome "utile.

One ma* ear gold, silver, a ire o" !rass or ver* e/pensive garments, *et there is

no hope o" e/periencing &o* in this li"e. A human !eing can never get peace "rom



an* o" these. he el" onl* talks o" the ruth and !ehaves the same a* ith its

!od*, speech and mind. I" one thinks $I am the !od*$, then he ill talk o" the !od*

alone. As is the 1oer, so is it's "ragrance. 2ven hen *ou are in this orld, *ou

should !e as i" *ou are not there. 0or 6ealit* all are e-ual, hether it is a mundane

e/istence or a "orest. When *ou are not, ho can the mundane e/istence !e there?

#ive as *ou please !ut change *our attitude. hen all is over. A true devotee o" #ordCrishna named 4hokamela as a !utcher and used to live ith a !one in his hand.

9ou ma* eat good puri+ed "ood, !ut hat are *ou going to do ith *our mental

modi+cations? 9ou must !ecome 6ealit* and "eel that all o!&ects are untrue; *our

ego should not !e there. hen trul* *ou have !ecome 6ealit*.

here is nothing else than 6ealit*. Onl* one's attitude has to change. his is an

indication o" renunciation. In sleep hen there is no orld, a king and a pauper are

e-ual. When *ou leave the orld at night as in sleep, ho much do *ou "eel happ*.

On that side, *ou do not need a orld, a house, a &o! or a i"e. When alone, one is

all !liss. When *ou think that *ou have a lot o" thing to do, *ou !ecome misera!le.

When e have nothing to do, hat is there to orr* a!out? o, !e happ*. One ho

has a dut* to per"orm is a la!ourer. 2ven i" he is a king or a god he has to la!our.

aints must sho compassion. One ho is desireless is the %od o" all gods. (e

desireless at least once. his can happen onl* hen *ou ridicule this orld and "eel

that it is untrue. ake *our mind o5 this orld and +/ it on the el". he o!&ects are

untrue and 6ealit* is the ruth. When *ou make this attitude *our on, *ou are

through. hen *ou are at li!ert* to live as *ou ill. One ho cannot dance +nds the

ground uneven, !ut one ho ants the knoledge o" the el" ill someho get it.

:rahlada, a great devotee o" #ord ara*ana, as ordered not to take the name o"

%od !* his "ather. :rahlada told his "ather, $9ou ma* !e the oner o" m* !od*, *et*ou have no control over m* mind.$ I" *ou are ver* !us*, identi"* *our mind ith

6ealit* and per"orm the dut*. hen the dut* also !ecomes 6ealit*. he intellect has

to metamorphose. 8entall* sa*, $I am 6am [consciousness].$ hen hatever *ou do

!ecomes consciousness. 6e&ect the idea $I am so and so$ and !ecome the pervader

o" the hole universe.

upreme el"

One ho as ithout -ualit* as recognised in His -ualit*less nature. One ho asmeaning"ul got His on meaning. A"ter man* da*s He met himsel". He as the

supreme el", ithout -ualities. He as taking his !od* as himsel" and had !ecome

misera!le. He as released "rom !irth and death a"ter reaching Him to His original

place, state. He as identi+ed as He as originall*. All the "orms in the orld is in

his on el". He is imminent in all, so He does not have the idea o" di5erence. he

curtain o" di5erence as pulled aa*. At once he !ecame the servant at his

8aster's 0eet. o honour that supreme el" "or hom all that e5ort, scriptures and



purpose ere practised, all those methods !ecame "ull o" meaning. (* %od's grace

a !irth in human species as ac-uired. I" a man acts he can !ecome %od.

hat came to !ear "ruit toda*. One's on nature as attained. A golden da*

daned. He as satiated ith the drink o" the nectar o" immortalit*. oda* I reached

m* on Home. All that la!our as success"ul. We met ourselves a"ter man*, man**ears. We had missed each other. I as serving someone else taking him to !e

8*sel". 0or millions o" !irths e had missed ourselves. We ere deluded. hat

delusion has gone aa* and He !ecame the supreme el".

He as giving service and !ehaving as a donke* in the "orm o" a !od*. aking the

!od* "or the el" he as nursing it. In this a* he asted his hole !irth. his is

night in the "orm o" ignorance hich is to la!our "or the donke* in the "orm o" a

!od* "or one's hole li"e and then get !orn in the other various species. his

ignorance is responsi!le "or not alloing us to !e aare o" our true nature. his

human !irth is here to dissolve such ignorance. :oor "ello, he does not get an*

time during the night. his is itsel" the "orgetting o" one's on nature. 4all it night or

ignorance, that is the source o" our miser*.

0or e/ample, some "riends o" a retarded man made him drink a lot o" li-uor, and

seeing him completel* into/icated, the other "riends, according to hat the* had

decided !e"ore, started cr*ing aloud and spoke to the into/icated man thus< $What

can e do hen e see *our condition, e "eel so sad. Eust a "e minutes ago e

had gone to *our house hen e sa that *our i"e had !ecome a ido.$ As soon

as he heard this the drunken man started holing and cr*ing, and hen other

people asked him h* he as cr*ing, he told them that his i"e had !ecome aido. $A mountain o" miser* has come don and is crushing me.$ hen the*

e/plained to him, $Ho can *our i"e !ecome a ido hile *ou are still alive? 9ou

!eing alive and *our i"e !ecoming a ido, are these to not contradictor*

things?$ he drunkard, hoever, said, $o, no, *ou people do not understand

an*thing. 8* "riends recentl* had gone to m* house, and the* sa ith their on

e*es that m* i"e has !ecome a ido.$

hen all his "riends had a good laugh at his stupidit*. his ridiculous scene is not

presented onl* in the case o" the drunkard !ut such a !latant mistake is made !*

ever* human !eing. Without making use o" their !rain the* look through other

people's e*es. #et others sa* an*thing. 8* el" is pure and changeless, It is the lighto" all lights. It is impossi!le that It perishes at an* time. He is o" the nature o"

e/istence7consciousness7!liss, and is the itness o" all. 9et, even i" this is so, e still

ask in such a pitia!le a*, $Ho can e achieve happiness?$ And e pra* "or %od's

merc* thinking that e are caught up in a !ig calamit*. We ru! our nose !e"ore %od

and slap our on "ace. We even !lurt out the ords< $We are mean insects.$



9et this sort o" situation is not at all proper. 0ind out the goal o" *our li"e and tr* to

e/perience *our el". 6emove that rong "eeling that *ou are mortal. 9ou have

created this "alse concept "or *oursel" !ecause *ou are into/icated due to the drink

called 'ignorance'. tand up ith con+dence in el". urn ithin. Do not entertain

an* "ear "or an*thing. 2radicate completel* the mental modi+cation hich goes out.

Actuall*, i" *ou think o" *our true nature !* asking *oursel" $Who am I?$, or $Whatam I?$, *ou ill realise that there is no one as great as *ou are. Have sel"7

con+dence. 8ake the thought, $I am the supreme el"$, stead* ithin *oursel". 9ou

ill surel* never "ail to cross the ocean o" this mundane e/istence. ee onl* through

the sight o" el". Do not look through other people's e*es. All the relations are read*

to "ool *ou.

ever mind the !od* hile practising this, even i" it goes to the gallos. $I am a

itness o" this !od*. #et the !od* sta* or go, !ut m* heart is at the "eet o"

:anduranga [8aster].$ %o on contemplating this and intuitive perception is sure to

come. When one is practising this there are man* o!stacles that appear on the a*.

0or e/ample, there are seventeen hundred di)culties "or a girl ith a 1at nose ho

has to get married.

Ignorant corpses are onl* moving a!out in the hole orld. #i"e in ignorance is like

death. Who is eating? All this service is "or hom? 9ou do not kno. He serves si/

ghosts [the +ve elements and the ego]. his !od* has to per"orm man* kinds o"

service till its death and the hole li"e as asted. A"ter death, according to Hindu

customs, the !od* and !ones !urn as a collection o" ood and the hair !urns as a

!undle o" grass. hose ho ere looking started eeping. his dead man asks, $Are

*ou "ree "rom this "ate, !ecause *ou !ehave e/actl* as I did?$ 2ven i" the toilet is

cleaned thoroughl*, it is still a toilet. World means $living corpses$, here there is

no idea o" one's on true nature. he* serve this !od*, and take along ith them a

!undle o" sins and virtues. his is orldl* e/istence o" an ignorant person. (ut hen

he knos Himsel", and re&ects all the pride that he is the !od*, then, immediatel* he

meets Himsel". hen all his actions have !orne "ruit.

According to the Hindus, the ancestors keep aiting. he last o" the sevent* to

generations has achieved, so the* are happ*. hese mean thirt* si/ ancestral

generations o" mother and thirt* si/ o" the "ather. One ho has redeemed them as

!orn to !e one ho kne his el". hat is the reason h*, hen a son is !orn the*

distri!ute seets. It is impossi!le to descri!e the glor* o" el"7knoledge. Human

li"e is meaning"ul !ecause it is given ith a purpose to achieve el"7knoledge.When that has !een achieved it has indeed !ecome "ull* meaning"ul. Its purpose

has !een served. 0or e/ample, there are nine hundred thousand stars !ut it is onl*

the moon that shines !rightl*. he sun rises, the rain "alls, !ecause there is onl* one

ho knos 6ealit*. It is "or the sake o" that knoer there"ore, there is no limit to his

merit. Along ith the position o" the Immortal One he also gets a throne o" Almight*.



o, let hat happens &ust happen. #et hatever as going, go, the last dou!t is

eradicated. We have to live a "e da*s. #et us pass the da*s pla*"ull* in &o*, then let

this !od* die on a !ed or on the ground. Wherever the diamond is placed it is sure

to shine. It ma* !e in one's hand or on one's neck. his supreme el" in the "orm o"

6ealit* ill likeise remain happ* hatever the situation. he conviction should not

shake. I" the conviction is stead"ast on ruth, then even on the path o" knoledge,strength can !e gained.

hat !od*, hich has the knoledge o" el" in it, ill per"orce emit light. (ut there

should !e that one strong conviction, $I am the #ord ho e/ists, I am the #ord ho

pervades.$ All that ought to have !een achieved, He has achieved.

he orld is as one looks at it. One ho identi+ed himsel" ith the divine el" "ound

all as 6ealit*. I" one !ecomes an ego [gross !od*] he +nds the orld accordingl*<

$0or one ho is good, the orld is also good.$ he ignorant one +nds the orld "ull

o" di5erent entities. 0or the realised person, $It is all One and there is no dualit*.$

he rise o" the ph*sical e*es happens due to to people. here"ore, dualit* is seen.

Oneness appears to the 8aster's sons !ecause the* are !orn "rom One. he 8aster

gives the third e*e, he 2*e o" Cnoledge. Dualit* moved aa*. he veil o" the

illusion as pulled aa* on one side. othing appears as an*thing !ut One. he

vision could see no di5erence. he state o" !eing !ecame sans di5erence. All that

entered inside "rom outside created di5erence. (ut hatever is ruth is ithout

di5erence. he +ve ghosts [elements] ran aa*. he ghost as e/orcised. he !ad

period o" seven and a hal" *ears [due to the rong positioning o" saturn] has passed

aa*. All the nine planets have also gone aa*. All ran aa* to their respectivehomes. he ego himsel" vanished. A veil o" dirt had come over him due to delusion.

$I am the !od*$, $I am a !rahmin$ these ideas deluded him. hen he realised

himsel" as the supreme el".

his monke* ho acts according to his mind as eating "ruits and 1oers in the

&ungle. (ut hen he met his 8aster, he !ecame %od. He got that hich !elonged to

him due to his 8aster's advice. All is divine el". One ho sa Himsel", his !irth and

death vanished. o see %od in all !eings is the orship song "or %od. One ho is in

the heart o" all is %od. Otherise, some people ere caught up in customs o" purit*

and impurit*, or a rosar* or repeating mantra. hus aint Ca!ir sa*s, $Worship the

ever e/isting %od, then G. million !irths are evaded.$

AAI82

he orldl* illusion [samsara] is a dream ithin a dream. Having understood this,

indeed *ou have thought o" hat is the real ruth and hat is not. he One ho is



never !orn ent o5 to sleep. He has no old age. He is one ho has no death. Ho is

it that a dream as seen during a dream? hat is, $he slept and dreamt$ means He

is deluded. $He slept$ means he has !ecome ignorant and thinks $I am the !od*, I

am so and so.$

6ealit* as covered ith ignorance and in that delusion there is again delusion,hich is this mundane e/istence. It is a dream during a dream. he orldl* illusion

appears true. He as all pervading, He !ecame small. hen he considered the

orldl* e/istence as true. In that ver* dream, he discriminated !eteen %uru and

disciple, merit and sin, and hat is true and hat is untrue. Other people pass aa*

in this dream. It is a piece o" great "ortune to think o" hat is true and hat is

untrue during this long dream.

$2ven a dog does not eat a thing hich !elongs to a sinner.$ 6enunciation o" ealth,

"eeling o" detachment and respect "or a saint is the result o" "ormer merit and good

"ortune. He alone starts thinking o" a sadhu. It is e/traordinar* to have such an

intellect in the dream ithin a dream. o !e conscious to !e "ull* on senses, inspiteo" taking a doFe o" !rand* shos that though mone* !rings demonic pride, he still

is on his senses. his is his good "ortune. He is in a dream ithin a dream. (ut on

account o" his virtuous intellect he ent to a %uru and discriminated !eteen the

rue and untrue. He got the e/perience that ever*thing else is "alse and $I am

6ealit*$. his means that he has oken up "rom one dream. When in this dream he

deli!erated again he came to the "urther conclusion that even sa*ing $I am 6ealit*$

is "alse the hole orld and ords are illusion. As a result he !ecame tran-uil !*

sta*ing in his on !liss"ul state. ruth as revealed.

He "ull* realised $I am 6ealit*.$ his condition means $I am "ull* aake.$ ot onl*

the delusion !ut also $I have e/perienced$ vanished. 0or i" one sa*s that he hase/perienced the el", it means that he has taken himsel" to !e di5erent "rom the

el". he real test is hen the sel" has no sense o" 'I'. I" the mango sa*s, $I "ound

m*sel" seet$, then it is not a mango. I" *ou sa* that $*ou had an e/perience$, that

means *our 'I', ego is still there. he idea that $I had an e/perience$ is a delusion.

he 'I' in $I have !ecome knoledgea!le$, or $I have !ecome 6ealit*$ is ego. he

"ormer 'I' should disappear. Whatever as !e"ore naturall* is 6ealit*. he thorn 'I'

has to !e e/tracted, then *ou are through. When *ou !ecome all7pervading, *ou

!ecome 6ealit*. he sense o" 'I' disappears. It is One onl* and there is nothing else

than hat. o go !e*ond nothing is to !e in thoughtless 6ealit*.

(od*

Ho is 6ealit*? It has no -ualit* nor shape. 6ealit* is unattached and never

changes. It has no limits, that is hat the sages sa*. It is the natural state that

remains hen all the "our !odies [the ph*sical, the su!tle, the causal, i.e., complete

ignorance, and the supra causal, i.e., knoledge $I am$] are set aside. One ho



knos his !eingness is called '%od'. Whatever remains prior to the '!eingness', or

knoledge, is 6ealit*. A"ter transgressing the "our !uilt in !odies, hatever remains

is shapeless, detached, in Its on natural state and is stead*. It never goes

an*here nor does It come "rom an*here. hat is supreme 6ealit*, the Innermost

[Antahkarana].

he seer, the itness, the one ho sees and the one ho sleeps is %od [Ishara].

He is a concept conceived through intelligence. When He sleeps He is -uiet. One

ho e/periences the state o" aakeness does not disappear hen e/periencing the

state o" unconsciousness or sleep. Wh* can't e e/press &o* in sleep? (ecause the

mind and the intellect are not at all there. Onl* hen one aakes, can one e/press

the e/perience.

A oman's nose7ring "ell into the ater. he told one man to +nd it and in"orm her

as soon as it is "ound. he man "ound the ring deep inside the ater, !ut o!viousl*

could not in"orm her instantl* as he as completel* under the ater. As the ater

and +re are enemical to each other the poer o" the deit* o" +re as a!sent henhe as immersed in the ater. hus he could in"orm the lad* that the nose7ring is

"ound onl* hen he came out o" the ater. Eust like this one can not e/press

an*thing in sleep, "or during sleep there are no instruments that are re-uired "or

e/pression. he mind is not touched !* an*thing and so cannot sa* an*thing. A man

clim!s up the stairs, !ut i" his mind is not touched !* the -uestion o" ho man*

stairs he clim!ed, then he ould not !e a!le to tell the num!er. (ut the el" knos,

on the hole, that he has clim!ed the stairs.

He [el"] as there during sleep, during aakeness and during samadhi. Who is

e/periencing sleep and samadhi? He alone3 I" he ere not there, ho could sleep?

o el" is consciousness and o" the nature o" knoingness, and prior to that issupreme 6ealit*. he the innermost el" [Antaratman] is the 'I'. He is %od and His

nature is ala*s consciousness. he* ma* !e !easts, !irds, deities, demons, 6am,

Crishna, *et He resides in the heart o" all. I" He is not there, the o!&ects !ecome

dead like logs o" ood. When He disappears, the ears, e*es, nose, etc., are all

useless. When He disappears all o!&ects !ecome immova!le. (ecause o" Him, is all

the grandeur. I" He goes then all is perisha!le. It is due to Him, that there is orldl*

activit*, as ell as spiritual understanding. All this is due to His e/istence.

ill such time that He is there, %ods, demons, customs, etc., are there. (ut i" Heleaves, people do not touch the !od*. It is the inner el" that gives the status o" %od

to the !od*. One ho calls the !od* '%od' is none else than this el". he one ho

rites the $edas$ is also the inner el". o long as this inner el" keeps interests in

the orldl* ideas, till then He is the individual sel", or gross !od* [&iva]. I" He starts

talking o" knoledge He is hiva. When &iva and hiva !oth disappear, hat remains

is supreme 6ealit*.



I" a man orks as an o)cer, he is an o)cer; i" he orks as a &udge, he is a &udge;

!ut hen he retires "rom ever*thing he is thoughtless 6ealit*. here is nothing [i.e.,

emptiness or ignorance] and !e*ond that is the "ourth !od* hich is o" the nature o"

%od. When a man orships a multitude o" gods and goddesses, like Ceshava [one

name o" #ord ishnu], that orship goes straight to the inner el". Ceshava [ke

means 'knoledge' and shava means 'corpse'] is in the "orm o" knoledge in the!od*, and the !od* is a corpse ithout the knoledge. A"ter orship, the o5ering o"

"ood is shon to that idol %od and then consumed !* the devotee. 2ach !eing,

knoingl* or unknoingl* orships the inner el" alone, !ut does so ithout

understanding. here"ore he is an ego7sel", or ignorant !eing. I" he orships ith

the "ull understanding that he is %od, that he is 6ealit*, then he !ecomes hiva, one

ith true knoledge.

All these gross !odies are actuall* alking and talking temples. Due to ignorance

the children en&o* themselves !* !uilding a make7!elie" house out o" stones. #ike

this, the* use a small rock to serve as a utensil "or drinking ater, another stone to

serve as a !ol and another to serve as %od. In the same a*, ignorant people

orship !* creating idols. %od has consciousness and knoingness [the poer to

kno], *et an idol does not. he "ool, the ignorant person, orships an idol. hose

ho have *et no knoledge o" el" have to orship an idol. (ut i" the* recognise

hose idols the* are, ho onder"ul it ould !e3 he one ho recognises this is the

man o" knoledge [&nani]. he ignorant man makes a make7!elie" %od and orships

him the 'knoer' recognises the %od o" gods as his on el" and then o5ers his

orship. hankarachar*a called the inner el" $the original illusion''. %od ma* have

an in+nite num!er o" names *et the ruth is onl* One. 0or e/ample, i" a child calls

his on "ather 'uncle', does it mean that the man loses his "atherhood?

hrough the medium o" this %od one ill understand the natural state o" the

A!solute [:arameshar]. I" this %od !ecomes stead*, one ill understand supreme

6ealit*. his %od7consciousness is in the "orm o" the poer o" knoing, the ill

poer and the poer o" matter. Hence, it is constantl* moving. I" this mundane

e/istence is ignored and the %od7consciousness !ecomes still, then onl* He ill

remain. When he !ecomes %od he realises his ignorance, that to do something

means to take an incarnation. %od is unstead* hile supreme 6ealit* is stead*. o

kno the nature o" !oth the stead* and the unstead* is true knoledge. he

intellect o" the students o" the $edas$ gets puFFled hile thinking o" this su!&ect.

he source o" all this universe is this individual sel", *et the true source o" this orldis this phase o" $sprouting knoingness$, hich has no head or tail. On one side the

orld is created and the other side ever*thing vanishes. I" one's nature is knon,

the sel" disappears. he stead* nature is ala*s there and the unstead* one

perishes. he stead* admits o" no change !ut the unstead*, or the sel", admits

change. he unstead* sel" has passion, desire, anger, greed, pride, etc. I" someone

calls him 'good', he sells ith pride and i" another calls him '!ad', he !ecomes sad.

he sel" is su!&ect to change. One ho calls the changeless and the changing as the



"or *ou. Whatever is in the microcosm is also in the macrocosm. hus, then e have

to put "orard in+nite num!er o" arguments as supreme 6ealit* has to !e proved.

he individual !eing is one ho can !e talked a!out, or indicated, and hatever is

e/pressed through the individual's speech is in ords onl*.

What is the real nature o" %od? he anser is irat [the all7pervading pirit in the

"orm o" the universe], made up o" the +ve elements. he su!tle "orm o" irat is the

three hundred and thirt* million gods, hich is called hiran*a gar!ha. His causal

!od* is the Av*akta [nmani"est], hich is the state o" the primordial :rakriti [the

unmani"est essence], !e"ore an* change occurred. his is e/istence7consciousness7

!liss. his is the indication o" the status o" %od.

he ego7sel" has "our !odies, namel* the gross, the su!tle, the causal and the supra

causal !od*. he +rst three can !e descri!ed. he supra causal !od* is the goal to

!e achieved. 0rom the earth comes the !od*. 9ou ma* sa* that the !od* is a part o"

Him. he air outside and in the !od* are one and the same. hen ho can one sa*

that this air !elongs to *ou or me? Air is onl* one.

Desire and senses make up the mind. he deit* o" the mind is the moon. 8ind

[moon] is treacherous to the %uru [un]. It does not go to Him. he mind is accused

o" treacher* to the %uru !ecause it does not ant to get el"7knoledge "rom Him.

It knos it ill die in the process.

(oth the senses and the !od* have the same e/pression and the same goal.

here"ore, &iva and hiva are One the individual sel" is none other than 6ealit*. Eiva

has "our !odies, hiva has "our !odies. he eighth !od*, or primordial ma*a, is

stead*. hat is His primordial nature. Whatever is supreme 6ealit* is hat cannot !e

e/pressed in ords. he %od o" the transitor* is called 'Ishara', and that %od's

devotee is also transitor*.(oth o" them are "alse, perisha!le, there"ore &iva and hiva

are ignorance. Do not get tempted !* these. All these are perisha!le and "alse. One

ho knos or recognises this ruth leaves them alone. He is a &nani the knoer.

9O A62 HA

hought o" li!eration and !ondage are present onl* during the state o" ignorance.

he Original nature is sel"7evident. It is neither !ound nor li!erated. he pro!lem o"!ondage and li!eration rises onl* !ecause man, enveloped in ignorance, takes

himsel" to !e the !od* and the doer o" all the !odies actions.

Does el"7realisation mean remaining actionless, remaining motionless? In that

case, hen Cing Eanaka ruled a kingdom even a"ter el"7realisation as ever*thing

lost? huka, a great sage, had also realised the el". Ho did he and other sages

rite m*thological !ooks? I" remaining motionless like a log o" ood means !eing



6ealit*, then huka and amadeva ould !e like dead !odies. And ho then could

huka recite the (hagavad %ita to the d*ing Cing :arikshita? It is necessar* to put

"orard various versions and sa* things clearl* hen the 8aster gives sermons. I"

that is so, then ho can this ork !e done i" one is motionless? Does it mean that

the one ho gives sermons is not realised? Ho can *ou sa* he has not not reached

+nal 6ealit*? o !e motionless does not mean !ecoming a realised person.Cnoledge o" 6ealit* is o!tained through the teaching o" the 8aster. I" a realised

person !ecomes motionless then ho ill teach this knoledge? o !e motionless

or to !e unconscious is to do ith the !od* and has nothing to do ith 6ealit*.

2ver*thing is the el". I" someone has the e/perience o" el" all o" a sudden, he

!ecomes -uiet. A"ter this e/perience, consciousness stirs !ack, and again he

!ecomes conscious o" the !od*. $He is "ree "or a moment and gets !ound the ne/t

moment$, means he has not understood at all hat is 6ealit*. I" one continues to

remain in !od*7consciousness, one ill never !e li!erated. 2ven the gods ill never!ecome li!erated i" the* remain in !od* consciousness.

el" is !e*ond !ondage or li!eration. hose ho talk a!out !ondage and li!eration

are onl* talking a!out the nature o" illusion. he ruth, or the nature o" el", is sel"7

evident. (ondage and li!eration have no meaning in ruth. One ho sa*s he is

!ound is a +sh in the ocean o" this mundane e/istence, and one ho sa*s he is

li!erated is a crocodile. One ho has !ound himsel" ith the stone in the "orm o" an

idea that he is li!erated ill go to hell [patal], the loest region. One ho sa*s, $ill

no I have committed a num!er o" sins and actions, and there"ore I as !ound, !ut

no I am "ree$, goes to the ver* !ase o" the ocean o" orldl* transmigration. He is

in great danger. he &nanis have considered them as "ools. 2ven at the time o"committing a sin he as the el", !ut he did not kno that. o hat great thing has

happened i" he sa*s he no knos Him. He is still searching as he ala*s as, as

the dualit* is still present. A &nani has no concept o" 'I' or '*ou'. I" 'I' or '*ou' remains

intact, one is still eclipsed. hose ho kno their on nature are the ones ho kno

the* are !e*ond the !od*. hose ho are ignorant continue to maintain contact ith

the !od*. hat hich gets into !ondage is the !od*. Where is the !ondage i" one

knos that he is not the !od*?

One ho has the purest knoledge o" the ruth thinks that !eing '!ound' and '"ree'

is all a &oke. When the illusion vanishes "or him, ith all names and "orms, then all

ords !ecome silent. hen, ho can an*thing like 'li!eration' still remain? What is

the meaning o" 'li!eration'? hat is onl* a a* in hich people talk. All the !ondage

is "or him ho sa*s he is the !od*. A &nani is "ree "rom the sense o" 'I'. 0or him

'!ound' and 'li!erated' is onl* a delusion. '(ound' and 'li!erated' are onl* e/pressed

concepts, hich are never true. One ho has understood the illusion is "ree "rom all

"ear. he one ho sa*s, $ I ill practise 9oga a"ter I !ecome 6ealit*$ is like the one

going in search o" ater in a mirage. It means that such people are simpl* going



!ackards and "orards ithin a mirage. One ho considers a mirage as true gets

!ound !* it. 0or the man ho is aake, the dream disappears. In the same a*, this

mirage hich is in the "orm o" illusion disappears "or the &nani.

o "ar as one's on nature is concerned, the relationship to the !od* itsel" is untrue.

r*ing to contemplate on one ho admits o" no contemplation is not possi!le. As "aras 6ealit* is concerned, no contemplation is possi!le. (ut man has a ha!it o" seeing

and contemplating something hich is not true. I" one cannot see or think a!out the

el", then hat can one do? I" one contemplates on a thing then that thing can !e

knon, !ut the nature o" el" can never !e knon !* the mind. 9et, the nature o"

'knoingness' is ver* strong and cannot !e discarded, so hat can one do?

he ruth [6ealit*] is !e*ond concept. When one starts meditating, the trinit* o" the

seer, seen and process o" seeing is produced. All other o!&ects and senses are alien

to us, !ut !ecause e ourselves are the ruth, contemplation on our el" is not

possi!le. I" contemplation is given up, great dou!ts overpoer us. (ut i" one thinks

and deli!erates upon hat is everlasting and hat is transient, that is, hat is el"

and hat is not7el", then the ruth is revealed. We are not an* o" the things that

e/ist in this orld, including the !od*. he edas, the scriptures, the moon, the sun

e are none o" these. We must sincerel* +nd out ho e are.

$I am 6ealit*$. o, *ou must +rst understand ho this 'I' is. he ord 'I' comes "rom

ithin, so *ou must !e somehere ithin. Where there is nothing, that is called the

'causal !od*'. It is also called ignorance. here is more happiness in the su!tle !od*

than in the gross !od*. here is, o" course, happiness in the causal !od*. I"

ever*thing is re&ected, then onl* the one ho re&ects ever*thing remains. hat is theeternal itness, e/istence7knoledge7!liss [sat7chit7ananda]. He is the one that

perceived the 'nothingness' during sleep. 2/istence7knoledge7!liss is the "ourth

!od*. He is %od. hat $there is nothing$ is knon ithout the help o" the mind.

When *ou don't even "eel that $I am$, then the modi+cation o" the mind hich sa*s

$I am$ remains motionless in peace. It is not even necessar* to see ho that

modi+cation is. I" one "orgets the causal !od*, onl* then one has to remem!er it. It

is not possi!le to "orget it, so no contemplation is to !e practised. One should

meditate as advised ithout an* concept. othing is to !e !rought to the mind and

nothing is to !e knon, otherise dualit* ill rise the mind and the 'other' hich is

!rought to the mind. Cnoing the conceptless 6ealit*, there is no necessit* o"

appl*ing an* instrument, an* 'I', to improve knoledge. I" one tries to understand

ithout discriminating, then dualit* ensues. he sense o" '!eingness' means $I am

the one remaining$; this also has to !e le"t alone. nless the 'I' dies, heaven can

never !e seen.

upreme 6ealit* is non7dualistic, One. 2ver*thing that appears ithin It is hat. o

kno hat *ou must !e hat. his does not re-uire an* other means or an



instrument. I" e ant to e/perience some other o!&ect, e +rst have to see it. (ut

!ecause e are hat alread*, e are !* nature hat alone. When e give up the

consciousness o" all the rest, then e remain as e are. We have never "orgotten

our true nature, so it is unnecessar* to tr* and remem!er it. It has to !e

remem!ered onl* hen e "orget it. here"ore, our nature is !e*ond remem!ering

and "orgetting. hat hich can !e remem!ered and "orgotten is prone to death, !utthere is no death "or hat.

upreme 6ealit* is the natural state and e/ists right "rom the !eginning ithout

doing or thinking an*thing. It is sel"7evident. In that natural state, there is neither

happiness nor miser*. Happiness is pervaded !* miser*. he* e/ist together. 0irst

comes miser*, and in that miser* there is a little happiness.

As soon as a concept rises, dualism rises. ruth is One, !ut hen e imagine

something other, e !ecome to. When *ou pla*ed mar!les in childhood, hatever

knoingness poer *ou had then is the same as *ou have no. 9ou do not have to

remem!er ho it as. o "orget ever*thing is to remem!er el". It is ell done i" *oueven "orget that $I am el"$. 2/perience ithout e/periencing. During sleep *ou

e/perience *our true el" ithout making an* e5ort. here is not even a sense o"

'e/periencing'. el" can never leave. Who ill leave hom? I" one tries to see It, or

hold It, el" recedes "ar !ack in the distance. We have got to sleep to kno sleep.

When *ou stop making e5ort, then *ou ill kno Him. 8aking e5ort is an

o!struction in the a* o" knoing Him. 9ou must re&ect the 'I' a"ter knoing $I am$.

ill no *ou ere told that the impulse o" knoledge is 'I'. (ut no *ou should re&ect

it. One ho uses this method o" $I am not, *ou are not, there is nothing$ is indeed

"ortunate. othing is to !e done. 9ou are not the one hich imagines or conceives;

*ou are not even that hich is conceived. he knoer gets a!sor!ed in thoughtless

6ealit*. his is the !asis o" the knoledge o" 6ealit*. When *ou go !e*ond

knoledge and ignorance, *ou ill +nd that nothing e/ists. (e*ond nothing is

supreme 6ealit*. 9ou are hat.

siddharameshwar maharaj

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