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71

............  January 14, 1981
Maharaj:
The Ultimate state is that state in which nothing exists, neither I, nor you, nor manifestation.
Questioner:
Can Maharaj describe the Ultimate state?
M:
Can I cut up my sleep and make a design of it? Disassociate yourself from your body and tellme something about that. Can you describe it? My talks are not meant for normal human beings.The normal person's field of understanding does not go beyond his own body.The one who identifies with the body is the consciousness itself. It mistakenly assumes that itis the body and behaves as if its unlimited potential has been limited by this one single phenomenon. Therefore, with this identification, whatever behavior the consciousness adopts will be limited by the body.The one who understands this ultimate meaning of life gets disassociated from the body and atransformation takes place. The consciousness is universal, universal like the day, universal like thenight. To that principle you cannot give a name or a title. Who is the one who knows that there wasno day, no night, the consciousness was not there? Day and night, remembering and forgetting, thewaking state and the deep sleep state, are they one and the same thing or are they separate?The capacity of consciousness is something astounding. I didn't know I was, and then suddenlyI knew "I Am". This "I Amness" is the power of
Maya.
Q:
Is the desire to be free wrong?
M:
There is nothing happening - nobody is bound -therefore there is no question of liberation. It isonly when one thinks of himself as an individual that he thinks of bondage and liberation.Whatever concepts you have collected in this world are totally useless. Understand that thetotal manifestation is the child of a barren woman, but having understood this, give full attention toyour work, and let that work be done as efficiently as possible. Take good care of this work that youdo in the world because it is an orphan!

January 17, 1981
Questioner:
In consciousness is there doership and also witnessing?
Maharaj:
Everything is in the realm of consciousness.
Q:
Are all the actions in the world being done through consciousness? The movement of the fiveelements also?
M:
The sum total of the five elements is consciousness.
Q:
It's beautiful to praise this consciousness by consciousness, no?
M:
Oh, yes. Whatever you are, only you know. In the body is only the knowledge, no person. For  practical purposes you use various names.
Q:
In the body, why is this consciousness saying, "I," "You," etc.?
M:
Consciousness is one, but it manifests into many, so for practical purposes you say "I," "You,",etc.
Q:
My consciousness is due to this body, sustained by this body, not other bodies.
M:
In your consciousness all the bodies are there.
Q:
Maharaj said that I am not in the body, that the body is in me.
M:
If you are an author, a number of books are potentially in your pen. Since when did you realizethat you are?
Q:
When the body and consciousness appeared.
M:
The sum total of my spirituality now is nothing, even that word "nothing" is not there, so thereis no spirituality left.Suppose I do not like my body, or even the vital breath, what can I do - the body is there, vital breath is there, and therefore this "I Amness" is there. They are functioning by themselves, whyshould I worry about it? It is having its play, let it have it. So long as that knowingness, "I Amness",is there that attraction will be there for others. The knowingness is the outcome of the food body;when this body is consumed, where is that "I Amness"?There is no such thing as spirituality; whatever is, is only this worldly life, in the five-elemental play. You are nothing better than vegetation. Just as grass is growing, human beings aregrowing. Will anybody accept this? Birth is a material aspect. If you are yourself alone, that statewill not be felt; but if there is a foreign element, only then the suffering starts. On you, the original,this foreign element is imposed, that is why it is suffering.You will not enquire into what you are. Because you are intellectuals, you will preparedelicacies out of your intellect and you will go on eating that. Even in spirituality you employ your intellect, you prepare so many delicacies out of your concepts and you relish them.Take a hint from what I have said. That you experience the world at all is the result of somebody's fun; now it has become the source of misery.
Q:
Is it possible to be in a wordless state?
M:
Can you live without words? Words are very necessary.
Q:
We are prisoners of our own concepts.

M:
Just enquire into that birth principle. You are; because you are, the father and mother are. It's asimultaneous happening. Because of their action you are, and (at the same time) you have parents.Without their bodies what are they? Try to understand what they could be without their bodies.Ignore that action because of which you are; and then try to recognize what the parents are. As aresult of these two presences, there is a third presence, "I Am". Now will you clear out thoseconcepts of yours about parents?

January 20, 1981
Maharaj:
Earlier the knowledge used to overwhelm me , and I would to invite people to listen tothe talks, but that time is gone now. Now, I don't encourage people, I don't keep people here for very long. I give them a dose of knowledge and send them away.It is most incredible in the guise of that little so-called birth, everything has happened. Not onlythe "I Amness", but the whole manifest world has appeared. Is it believable? Actually I am not, butI feel that I am because of the incident of that birth.When you get this knowledge you will realize that knowledge of this world and consciousnessare not even worth your spit. You can spit it out; it will be unworthy. I appeal to you with my foldedhands, don't get into this spirituality. Whatever knowledge and concepts you are having, only thatfinal spark is to be applied. You have everything, the raw material is already with you, the symbolof birth and death is already removed.The factual state of affairs is open, very clear, but nobody wants to look at it.Translator: He has preference for simple devotion to God. In people with devotion, even withlimited intellect, the intellect is not making mischief, as it is here.
M:
This is the place where the intellect gets annihilated.I was created and possessed by the five-elemental ghost, but having stabilized in the
Parabrahman,
I know what it is and I am out of it. Now, just see how I am possessed by these elemental essences. I am addicted to chewingtobacco; despite the advice of doctors not to do it, I am still doing it. That is because I am possessed by the essence of these elements.Space is indicative of the world, in that space the world is. Space is like an incipient world. Theworld is not there, but the material of the world is there. From there I start feeling "I Am". With air the movement is there, with fire the heat, with water all seeds and everything else, and because of water the taste is there.But you are dispossessed of these elements because of the Satguru. Satguru
{Parabrahman)
isall love for no-knowingness. Because of your association with this Satguru, it means illuminationfor you.I don't feel like talking at all, I want to go into a sort of silence. My present talks, if they arereally understood, require no more discipline or
sadhana.
They should click right there and then.
Q:
At one time, there were a number of saints of the highest order. Why was it, that suddenly therewere so many saints at that period?"
M:
At that time the devotion was so strong that the very object of meditation would take a completeshape in front of the meditator. Because of that devotional state, the whole atmosphere was imbuedwith that devotion, now it is only with the intellect. People are not going to accept anything blindly , because their intellect has become more subtle, like space. They are going to pick and choose, toanalyze everything.

January 24, 1981
Maharaj:
Listen to what I am saying, but do not expect to benefit in any way by what you hear, because to benefit there must be an entity, and there is no entity.Since I have had this disease there has been a slight change in the way I look at things. Earlier,I had felt that there was a slight touch of individuality, to the extent that I felt that this universalconsciousness was acting through a particular form. Now there is not the slightest touch of anyindividual form nor functioning. There is now cognition of total functioning as such, but even thatwill last only so long as the body lasts. In that body there is consciousness, and both are material. Inall this there is no question of any entity cognizing anything as separate. Instead, there is totalfunctioning through various millions of forms. I have identified the disease with the totalconsciousness.
Questioner:
What remains when consciousness goes?
M:
Nothing phenomenal remains. The present talks are the culmination, or termination, of spiritualunderstanding. The more the physical pain is observed, the more it is being realized that everythingis illusory.
Q:
Maharaj has reached the destination, we have not.
M:
There was a house, and in the house there was a person; now the person is gone and the house isdemolished. The sum total is, whatever experiences you have, whether for a day or for years, it is allillusion. The experiences begin with knowingness.What is the most ingrained habit you have? It is to say "I Am". This is the root habit. Wordsand experiences are unworthy of you. This habit of experiencing will not go until you realize that allthis domain of the five elements, and the experiences in the five elements, are unreal. This "IAmness" is itself unreal.

January 29, 1981
Maharaj:
You must give up identity with the body. Abidance in that knowledge "I Am" whichdoes not identify with the body-mind is the spiritual light. Self-love and "I Am" without words arethe same. The sicknesses may come and go, but the Self-love does not go.
Questioner:
The realization of Self does not come.
M:
Who says that? Without the knowingness who could say anything?
Q:
Knowingness must exist because there is something to be known.
M:
You have come here with the idea that you are full of knowledge, full of wisdom; so what isyour idea of knowledge? You are very seasoned, having roamed about in all corners of the world.
Q:
I know that I am not full of knowledge.
M:
Why do you tell a lie?
Q:
The books speak of that Ultimate joy and fulfillment which is the result of knowledge.
M:
You are not going to meet it because you are it. Would you go out to meet your Self?
Q:
No, I come here.
M:
Before you knew you were, did you have knowledge or ignorance? In the absence of consciousness, who could say "I Am"? [Long silence].You have all gone into quietude.
Q:
Every thought, every feeling in consciousness, is changing all the time. I cannot be thechanging, I am the changeless consciousness which enables thoughts to pass.. That is how I understand it. Is it right?
M:
How deluded you are!
Q:
What I am trying to do is to stop identification with the thoughts and feelings and not be possessed by them, as I use them as pointers to the highest consciousness.
M:
Then why do you talk? The pointers of your feelings and your thoughts are your Self and that isconsciousness, so consciousness and your Self are one.
Q:
I want to get away from the pain.
M:
The mind is deluding you, is cheating you.
Q:
So I am the pain and I should be happy to be the pain?
M:
Focus your attention on you-are-the-happiness, then the pain will diminish. You assume thatyou have knowledge. You have developed a pride that you have knowledge, so for testing yourself you have come here.
Q:
I cannot help my pain by repeating that "I-am-happiness". Maharaj speaks from his level. I haven't got that highest happiness to diminish the pain.
M:
That is because you are embracing your body as your Self.
Q:
Exactly. That is why I am using a trick to escape that.

M:
Very good. In the later stages this consciousness is itself the pain. Until you recognize andcompletely identify yourself with the knowledge "I Am", you will identify with the body. Thatknowledge "I Am", you do not know her. Some others here have no pride that they areknowledgeable; you alone are claiming all the knowledge and pride. Now, how many more days areyou going to visit this place?
Q:
Until the 7th.
M:
You have been given answers to your questions, why should you return?
Q:
Then these others do not have the knowledge, and that's why they can come back?
M:
You speak for yourself! Other people may be more knowledgeable than you, why do you equatethem with you? You have committed a grave offense by equating these people with the level of your wisdom. Take care of yourself, don't worry about others. How dare you bother about otherswhen you do not fully know yourself?
Q:
There is some link which binds us together.
M:
Never criticize others.


January 30, 1981 A.M.
Maharaj:
Just as a person continues going to work every day because he wants to receive hiswages, so you keep coming here because you want to gain knowledge. Once you have thisknowledge, there is no need for you to stay any longer.Until you get the knowledge, you don't want to leave; nevertheless, the only ones who shouldstay are those who feel a great urgency to know. [Maharaj sends some more people away.]I do not want casual seekers to stay here anymore. The only ones who should stay now arethose who have a real anxiety about progressing spiritually, those who are earnest seekers.If you are an earnest seeker, you should accept my words as the truth or you should leave, as Ido not want merely to entertain you. And what am I telling you? You are not the body. You are theconscious presence. Accept it and you can forget it.In future, I will not be able to go into the problems of each one of you. I will simply tell you,"This is false," or, "This is the truth." You can accept what I say, or you can leave.
Questioner:
I

don't have the capacity to accept what Maharaj has given me.
M:
If you don't think you have the capacity, then you can go elsewhere. I am not concerned withany state which is temporary. This consciousness state is not of my choosing. The sooner it goes the better. Once it is known what is temporary and what one's original state is, no further knowledge isneeded.As soon as consciousness stirred, space and time came. It has a time limit. In this space-timeeveryone suffers, so why should I accept this suffering as something unique? I was always in that blissful, complete, total state; suddenly I am in this imperfect state. Those who have apperceivedmy knowledge will not fall a prey to the logic or spirituality expounded by others. I dare to say toany scholar who considers himself full of wisdom, that when he was being born I was watching his birth from a corner. Would you accept this?
Q:
Yes. Why did consciousness arise at all?
M:
Hang on to this consciousness which has come and it will explain why it arose without cause. No one else can explain to you why and how it arose.It is the manifest consciousness which is continuously talking, I am not talking. How does thelanguage emerge? Is it because of your efforts?If you grasp the essence of the talks which I am giving, you will illuminate the world. Those people who run about from place to place aimlessly will gather nothing. What is that you are after?Eknath, a country sage who has written wonderful poems, said, "I am stung by a scorpion!"What is that sting? It is the consciousness. This knowingness is the scorpion which is giving me allthe pain in the form of various experiences and concepts.I am telling you with the authority of a jnani, everything is unreal. This is all the play due toyour consciousness, and your consciousness is due to the food essence body.
Q:
I am grateful to my body which has brought me here.
M:
You have come here just to commit suicide.


January 30, 1981 P.M.
Maharaj:
A real spiritual seeker ponders over these things all the time. When I have no body, whatam I? What is the Ultimate Reality?The Absolute state cannot be explained by words. Words are only pointers. You are thatabsolute, unchanging. Consciousness, or the knowingness, is homogeneous and one only. Whenyou are in that state of consciousness, it is all one, all the same, only the expressions are different.Everything which gets consumed, exhausted, is unreal. Your knowingness will, in due course, be consumed, will disappear, so it cannot be real; but you can't just dismiss it, you must understandit fully.Presently there are an infinite number of items in your associations with this world because youhave the association of the vital breath. Suppose that vital breath goes. What will happen then to allyour associations with the world?This knowledge which has been expounded will not go to waste, many people have takenadvantage of it. The time will come when they will be enlightened also and then they will expoundknowledge.A jnani's state remains the same with or without the body.You should meditate, you should not lose what you have learned.When one disidentifies with the body, one transcends not only the body but consciousness aswell since consciousness is a product of the body. The consciousness no longer says,"I Am","I Am".

January 31, 1981
Maharaj:
I deal with only two things:. What is your identity, and what is your conviction aboutwhat you are?. These questions cannot be discussed with everyone. I can speak of them only withthose of you who are in earnest. There are those who have a lot of wisdom but have not solved theriddle of "I Amness".
Questioner:
Scientists have discovered, in the last ten years, that if they don't observe the reactionsof the atomic particles, the reactions remain as they are. If they do observe those reactions, there isa change. The very act of observing causes a change in that which is observed.
M:
The observer is also changing. What is being observed brings about a change in the observer,and unless that change is brought about in the observer, the observer cannot observe the object;therefore, one can never get to the depth of spirituality.When you are cognizing something as an individual, where do you place yourself?Consciousness is that which is cognizing, the cognition, and that which is being cognized.You are only scratching the surface. It can't do you any good at all. What you hear must enter you like an arrow and hit something deep within you. There must be an internal reaction; withoutthe reaction what you hear won't do you any good. You should know it when the arrow reaches itsmark.


February 5, 1981
Questioner:
It is very difficult to give up this attraction to the bodily identity.
Maharaj:
You have to find out what this body is, then the job is done. Initially, the body is veryminute. The consciousness appears in the body, and then the tiny body changes into a large one.That causal body, which is very minute, needs to be known. By meditation you can know it.The quality of that causal body takes on the appearance of the consciousness and the form. In thisworld there are many species, in all sizes; initially what was the size of each variety?At the point where you first feel knowingness, consciousness is not static; it is a continuousstate, just like a wheel moving. The center of the wheel, the axle, is not moving. As you proceedfrom the center of the axle outwardly, the movement increases, does it not? Similarly, the beginningof consciousness is like the center of a wheel; that point is steady, constant. In a human being that isthe most constant principle. Since the day I was born until I am dead, that consciousness principle isthere at that center. As you merge into the world, the movement increases. Watch that center point,watch that movement of consciousness.
Chaitanya
and
Chetana,
that central, stationary point of thewheel watches the movement of consciousness. The one that observes the movement is almoststationary.To bring about the actions of the world the movement consciousness must descend. If there is no consciousness, there is no worldly movement.Similarly, you must become stabilized in a more stationary position, near the center. When youleave that center point, the movement takes over.

February
7,
1981
Questioner:
I am becoming more aware of my "I Amness" as a product of the food body.
Maharaj:
You must be that principle prior to the emanation of the word "I". Suppose I get a prick here - that principle prior to the emanation of words knows there was a prick. Prior to words andfeelings, you are.
Q:
How is it possible to know and feel that Absolute?
M:
This knowingness, or understanding, is in the realm of consciousness. Whatever you say thatyou know and feel is consciousness only. The Absolute is beyond this.
Q:
In practice, how can we go further?
M:
Deal with the consciousness only, get to know it thoroughly. That is all that can be done. Later on, everything happens spontaneously, doership goes.Know the inside-out of consciousness and recognize it as useless; it is a fraud. When youtranscend it, you will say, "I can manage without this. This is imperfect! Therefore, meditate inorder to know the consciousness.
Q:
I have never been able to meditate.
M:
When you were unaware of this message of "I Am", how did you function? The questions I put,nobody can answer. All of you great scholars, people with a lot of knowledge, have gone intoquietude.
Q:
My questions are answered.
M:
When your problems are solved, you are also solved. I want you to dwell on that borderline of consciousness, no-consciousness.

February 8, 1981
Questioner:
Sometimes I have a feeling of mindlessness I feel that only I exist. There is only onething in the world. I don't have to do anything. I simply exist.
Maharaj:
That state of being is common to all, that is the message "I Am" without words.
Q:
Is it possible to remain stable?
M:
Change is only in the mind-flow. All the studies you are doing are in the realm of the mind-flow. The sense of "I Am" is present because of your birth, through which you encounter manythoughts and concepts, always changing. Presently the message "I Am" is constant.
Q:
How can one be in that no-mind state?
M:
Prior to your birth and receiving the message "I Am", what were you?
Q:
That is a mystery.
M:
It is open, very clear, but still it is a mystery. Subsequent to that "I Am" and body-mind, and inthe realm of the mind, there occurs what you call spiritual seeking, or spiritual knowledge. This isnonsense. In due course this message "I Am" will disappear.
Q:
How can you say that? What about rebirth?
M:
There is no rebirth. In the case of a jnani, the disappearance of the "I Am" will be termed as Niruta, free from the "I Am". In the case of an ordinary person, involved in mind, the disappearanceof the message "I Am" will be expressed as "the person is dead and has taken another birth." Youcan never undertake studies about that no-message state; you are making studies in the mind zone.
Q:
So the witnessing is only possible when there are modifications of the mind?
M:
Witnessing
happens.
Remember one thing, I am addressing my talk to the message "I Am".
Q:
How can I communicate with the "I Am", how can I listen?
M:
Listening will come spontaneouslyjust as you wake up spontaneously and fall asleepspontaneously. Don't make any effort.I did not extract my beingness from "there" and insert it into "here". It is happeningspontaneously, and therefore I am experiencing it. During these talks you have gotten very angry;this is in the zone of mind modifications - it is not a reflection of your consciousness. The one whounderstands that anger is the message "I Am". All your spiritual studies are conducted with your identification with the body-mind.
Q:
I think so, yes.
M:
Unless you identify correctly who you are, how can you identify others correctly? Recognizeyour real Self.
Q:
How shall I start?
M:
Faith in God is one of the
sadhanas.
The firm faith in the Self is not a
sadhana,
it is abidance.
Q:
I believe in God, or I do not believe in God-are these beliefs the same?
M:
Who is saying this? What you say will be correct only when you have the conviction that youand God are one, then you will recognize that there cannot be a God without you. To know yourself  is the real knowledge, but you cannot LOOK at yourself, you can only ABIDE in your Self. Give upyour attachment to mind modifications.
Q:
Sometimes it does happen. How can I transcend the mind?
M:
Understand that you have no connection with this mind-flow; you are apart from it. Bewatchful, be alert. A century ago, were you possessed by these mind-modifications?
Q:
No.
M:
Remain exactly like that.
Q:
How can I remain in the "I Am"?
M:
It is a stupid question. You are ALREADY that. Are you not already the "I Amness"?
Q:
I can't be free from that?
M:
A jnani has transcended the "I Amness" and only witnesses it.
Q:
What kind of rule should a man choose for conducting himself in life?
M:
This question emanates from your concepts. Throw out your concepts. In the course of your study of spirituality, you have acquired many concepts which you call that knowledge. Do you wantme to be embroiled in your concepts?That thought-flow is always there, except in deep sleep. Even for a jnani, the thought-flow is present but the thought has changed.Most people are carried away by the thought-flow, but a rare person turns around, goes to thesource and departs from the track of that original thought-flow, saying, "It is not mine, not myaffair. This 'I Amness' is the product of objective material, it is not me. I am out of it."The statements which come out of here will stick to you, and with that sticking, your spiritual job will be done. When you do anything it is for "me", but there is a limit to which that can go, isn'tthere?
Q:
The needs are limitless.
M:
I meet many people who, in the pursuit of happiness, are always miserable. Rarely do Iencounter someone who says "I am content."

February 9, 1981
Maharaj:
My present state is such that this consciousness and all this physical suffering areunbearable. I am prepared to dispose of it right now; this is the state of affairs. Nevertheless, peoplecome here and these talks emanate out of the consciousness. I am addressing you as consciousness;you are the Godly consciousness. I am not concerned with your bodily affairs. But you listen fromthe body-mind standpoint; it is quite natural.I am telling you about the consciousness. In my true state, if I had been aware of consciousnessat the moment the body formation was taking place, I would have rejected it. But at that higheststate such knowledge is not there and this body formation and consciousness are both spontaneous.
Questioner:
Maharaj, will you please explain how we can dive further into that consciousness?
M:
How long have you been following spirituality?
Q:
For the last ten years.
M:
Who were your guides or Gurus?
Q:
Mostly I was reading. I had a Guru in Delhi.
M:
Who is employing the body and the name given to it?
Q:
That is what I want to discover.
M:
You need not go in search of it. It will be spontaneous, but you have to wait. I had to wait sucha long time to meet you.
Q:
I will wait.
M:
Now, understand the subtle difference, what are you and what do you understand to be you?The body is not you, the name is not you. The body is the food you have consumed, the taste of it isthe knowledge "I Am". That is Self, the feeling "I Am", that is the love to be.How amazing, how incredible, it has no name, but you give many names to it. It is the Self, thelove to be. That love to be is all-pervading.Heaven, hell, countries, houses, these are all concepts. There were rock and earth, a conceptwas employed and buildings were built. Before you conceptualize anything, you are, even beforethe knowingness, you are.You have only to apperceive this knowingness, the love to be, the Self.Who will be listening to such dialogues? Only the Self in the body has the urge to understand.People hasten to this place, traveling from distant countries, leaving their families for the time being, because the Self wants to know itself.

February 11, 1981
Maharaj:
I

studied the five-jeweled ornament, I have understood. It was a very precious gem, andthe ultimate product was that diadem. I have understood the value of that, but I am not that.The five gems are the five elemental body and consciousness, which I considered myself to be.It is very precious because it has the value of the cosmos. I recognize it, and in the process of recognition, I know that I am not that. Now I rarely speak, and when I speak, rarely does anyone understand. You might collect a lotof words, but will they remain with you? You are bereft of words and the meaning of words, youare not a personality. That birth principle which gives rise to the consciousness is not conditioned; ithas come spontaneously and manifests as consciousness.How caught up you are with the world! Until yesterday you did not have knowledge of your existence, and today you are loquacious; you are speaking so loudly, and you claim that you are
Brahman.
Questioner:
I know that I have to understand all this play of consciousness and conclude that thisis like the child of a barren woman.
M:
How are you going to catch that child of a barren woman? Just be in your beingness.

February 12, 1981
Maharaj:
Nothing in the world is of any use to me. That very identity with which you try tounderstand everything is unreal. Daily you have to convince yourself about yourself. You have tocarry out your life, first of all assuring yourself that you are. Nothing has happened except theknowingness, only a pin-prick of knowingness against the background of your innate nature of no-knowingness, and this is of no help at all.I don't have any identity arising out of consciousness.Presently this body is undergoing a lot of agony: dizziness, pain; all these things are happeningat the physical level. In spite of this state, the talk comes out inspiringly. What permits that? It is the
guna,
the beingness. That beingness not only experiences your visits here, but it also experiencesvarious changes and transformations in this body and in the world.Sometimes I experience the state of lying in some rubbish, and other times I experience that people are worshipping me. But that is all in the realm of consciousness. I realize this is all theoutcome of that birth principle "I Am".Will the space and the stars feel unhappy about the dirt in the world? It is part of the game inthat universal space. Consciousness is subtler than space. You are bent on having knowledge at themost mundane level, but whatever knowledge you collect is bound to disappear.There is only one truth in the world, and that is that everything is unreal. I am theUnmanifested talking through the Manifest. When the body, the mind, the vital breath drop off,nothing happens; only I, the Absolute, prevail always. No knowledge is called for to understand thistruth, because that knowledge is innate.What you have learned here will be your guide. The sprouting will take place.

February 13, 1981
Questioner:
I have so many questions to ask that it is chaotic.
Maharaj:
Your questions are regarding the concepts of others. Ask questions only regardingyourself.
Q:
I don't know my Self, how can I reach that point, how can I come to that?
M:
The fact that you do not know your Self is very appropriate; you are not the body, nor the nameof the body, therefore how can you know your Self?
Q:
How can I experience my Self?
M:
Is it because of the body that you do not see your Self?
Q:
Perhaps because "l am".
M:
I am leading you in that direction. You
are;
because you are, your world is. You are lost in thenames and titles imprinted on that world. Give up the habit of labelling whatever you are. Be whatyou were prior to the label or title, be that.
Q:
Is it intuitive, not of the mind?
M:
Don't employ the mind, do nothing.
Q:
Should you not be aware?
M:
That awareness will be there provided you are. You must give up all you have read and heard,and just
be.
Don't be carried away by concepts. Truth is eternal; whatever you can grasp is unreal.Even your experience that you are is not your true nature. You, as the Absolute, are not this "IAmness", but presently you have to abide in your "I Amness".
Q:
I feel afraid.
M:
Because you have assumed something as "I Am", which actually you are not, that is why youare afraid. Suppose you find a diamond ring on the road and you pocket it. Since it is not yours, afear overcomes you. When you put on an identity that is not yours, you are afraid. When you are the pure "I Amness" only, there is no fear. Presently you are this "I Am", but this "I Am" is not thetruth. Whatever you are prior to the appearance of "I Am", that is your true nature.

February 25, 1981
Maharaj:
Each one lives in the world according to certain preconceived concepts. Whatever spiritual knowledge he thinks he may have achieved, he continues to live according to thoseconcepts.
Questioner:
What is it like to live with no concepts?
M:
Any answer given to you will be a concept.
Q:
How can one know that he is beyond concepts?
M:
Merely to understand, without the slightest doubt, with great conviction, that there is a state prior to the arising of this consciousness. That, itself is, sufficient.
Q:
How can one differentiate between just having the thought of it and living it?
M:
How do you understand anything? Any knowledge of any kind that you think you have can only be in the consciousness. How can the consciousness, which came later, give you any knowledgeabout that state which exists prior to its arrival?Any thought that you have reached or are going to reach that state is false. Whatever happensin consciousness is purely imaginary, an hallucination; therefore, keep in mind the knowledge that itis consciousness in which everything is happening. With that knowledge, be still, do not pursue anyother thoughts which arise in consciousness. What is necessary is to understand with sureconviction is that all is temporary, and does not reflect your true state.

February 27, 1981
Questioner:
Could Maharaj speak on the relationship between body and spirit?
Maharaj:
You must get to know your own Self. This body is not your true nature. The principle bywhich you know "I Am" is your true nature.
Q:
What responsibility do I have towards other people?
M:
You have built your responsibilities around the teachings which you have derived from theworld, but what is that "you" which is accepting all the responsibility? You must understand thatfirst. You are identifying yourself as a body; that is not Self-knowledge.
Q:
I don't always feel that I am the body; when I become still and concentrate, I realize that thereis more than just flesh and blood there. It is a new realization for me.
M:
Have you come to the conclusion that there is no difference between different groups of people?
Q:
Except that some people are more greedy and ambitious. I like to visit foreign countries, meet various kinds of people with different customs.
M:
Don't roam about; don't come here, either. Abide in quietude, peace, stability. Here we are notengaged in any buying or selling. That knowledge "I Am", without concepts, is evoked or stimulated by the consciousness and peace which emanate from this place.
Q:
That is why it is valuable to be with Maharaj.
M:
I am not able to speak much. Don't ask questions. If you want, you may go elsewhere.
Q:
I have been with Maharaj before and I have felt a profound effect from that visit. I understood more.
M:
Whatever the experiencer feels or thinks is all in the consciousness, and is not real.
Q:
It is difficult for me to express.
M:
There is no individual looking at another individual; the sense of presence is cognizing. Other than that, there is nothing. This state of consciousness cognizing what appears in consciousness is being witnessed as a temporary state. The alternate states of waking, sleeping, and the sense of  presence are all temporary states that have come upon me. I am not the states. They have all comespontaneously and will go spontaneously. No one has any control over them. Are any of these statesyour true nature?
Q:
The sense of presence is what I feel I am.
M:
Will that remain permanently? You must understand that truth is not changeable. Truth isconstant and eternal, whereas the combination of these three states has come upon you and were notthere earlier. Whatever is temporary and time-bound cannot be the truth.It is good, as far as it goes, that you have identified with this sense of presence, but understandthat even that is temporary and not your true nature.The most important thing for you is the "I Am". Just be that and the necessary guidance willcome.

March 2, 1981
Questioner:
Maharaj has said that he used to think of himself as an individual, but now he doesnot, for that would be identification with the body. The fact that the body continues even afterward -I mean - the body is so strong that it can continue for a certain period even after one realizes that he is not. Maharaj has said that when this sickness started, the last traces of individualitydisappeared.
Maharaj:
What is your question?
Q:
Is the identification with the body so strong - I mean - is it such a habit that one identifies withthe body even after one knows what lies beyond?
M:
It is not identification as a person, as you think. The body is an aid for the manifestation of consciousness, for experiencing. So long as this consciousness exists, it needs an instrument;without the body, consciousness cannot exist in that form. What is lost is the feeling of being aseparate entity.A jnani is like an unborn child, the consciousness is the child when it is born, and the child issick. This material, objective body is sick. The jnani cannot be sick. This body [referring to himself]instrument is disturbed and there is an imbalance; therefore, I am not able to talk properly, nor walk  properly.Only so long as you have a body do you know that you are. This applies to all other creaturesalso. When the body is, the knowledge "I Am" is also there.
Q:
As the Ultimate, am I not aware of my being?
M:
To the Absolute, the witnessing of this "I Amness" happens.

March 4, 1981
Maharaj:
How did you get this "I Amness"? Did it come spontaneously, or did you try for it? Asthe Absolute, you were free from all concepts, including the primary concept "I Am"; suddenly youwere caught up in this "I Amness". Who did it? Has it not happened spontaneously?
Questioner:
Yes, that is true.
M:
You did not have this concept "I Am" in the course of the nine months in the womb. Understandthis state of affairs; the concept "I Am" comes spontaneously and goes spontaneously. Amazingly,when it appears, it is accepted as real. All subsequent misconceptions arise from that feeling of reality in the "I Amness." Try to stabilize in that primary concept "I Am", in order to lose that andwith it all other concepts. Why am I totally free? Because I have understood the unreality of that "IAm".I offer my salutations to all the prophets, creeds, religions, etc. I know they are not real, theyare only the play of this consciousness. The Truth, the Eternal, cannot be witnessed. It ever prevails.In your true state there are no words, but you think yourself important and you embrace manywords. Poor human beings are caught between worldly life and spiritual life. One in a millionunderstands all this play of consciousness, transcends it.
Q:
What is death?
M:
Death is also a hearsay. Have you experienced death? Having followed the course of spirituality, you have come to the end of personality and there is no more human being. There isonly impersonal consciousness. In this realm of consciousness all that is going on is dynamic playfulness, a process of functioning. There is no differentiation in this process as to a person, anentity, a community, a creed, a religion.In the flash of your consciousness, all this play is going on. The play will come to an end.

March
7,
1981
Questioner:
In pursuing what Maharaj says, the result may be a type of behavior which will beconsidered peculiar in the world.
Maharaj:
Whose behavior? And considered peculiar by whom? All that IS is the essence of thefive elements. By this aperception, the nature of the five elements is not going to change. Theessence of the five elements is this momentary sense of presence, as compared to eternity.You come here with a sense of love and regard for me, and you will benefit to the extent of how you perceive me. If you continue to see me as an individual, that will be the extent of your  benefits; if you see me as I see myself, and as I see you, that will be the further measure of your  benefits. The real state is that state which was prior to the arrival of consciousness. Very few willhave reached that state. Most of you will not want to go beyond identification with an entity or a body.This identification, which has been changing from infancy to your present state, and which willcontinue to change in the course of time, is purely seasonal.You identify with the body on the strength of hearsay. Your parents told you that you were born on a certain date, and that this body is what you are. So, based on hearsay, you formed your identity with a certain image. You may think that now you have become jnanis and that you knowyour identity very well, but most often this is a case of sensory deception. Whatever your image of yourself, it is nothing but a concept.Just understand what you are, and carry on your daily life to the best of your ability.
Q:
Is daily puja (worship) being observed here?
M:
Yes. Here the worshipper is the consciousness, and the object of worship is also theconsciousness.

March 12, 1981
Questioner:
What arose first, "I Amness" or desire?
Maharaj:
If the "I Amness" is not there, what else can there be? This consciousness is in a state of flux, not stationary. If the power to manifest itself and that knowingness ("I Amness") have notappeared, no identification can take place. When that "I Amness" appears, and is accepted as real, itis conditioned, or confined to a certain identity.
Q:
I have dropped my identity.
M:
Who has dropped it?
Q:
No one has dropped it. It dropped by itself. It was possible to observe the capacity of the brainnot to register anything.
M:
If the non-reaction state was possible, consciousness would not arise.
Q:
If consciousness is only the content of consciousness, then that knowledge is dropped.
M:
What is the necessity of its getting dropped? What was not, will not be. That knowledge was notthere earlier and is going to disappear.There have been so many teachings by the various saints who have appeared and disappeared.In these talks here, where are the references to Christ, Rama, Krishna, or others? Do we refer tothem in our dialogue?There have been so many saints, sages, and jnanis, and each one has been enamored of a particular concept that he wanted the world to know about. Ultimately, the different religions wereonly individual concepts which appealed to the consciousness in a particular individual at a particular time.
Q:
That is why we are here.
M:
When you came, was it not on account of your body-mind? Not only is the body-mind unreal, but this manifest consciousness, this universe, is also unreal. The "I Amness" is dream-like,ephemeral.Even the feeling of having understood is likely to lead one into a sense of illusion, because theindividual thinks he has found something to impart to others, but there is no individual.It is so easy to get totally lost when juggling words, by attaching too much importance to them.Just remember that the total functioning of the manifest happens through the friction of the fiveelements and the talking which takes place is a part of the total functioning. There is no question of anyone seeking a particular benefit for himself as an individual teacher.Man identifies with the gross form, he neither recognizes nor identifies with the manifestconsciousness. All the activities go on because of the consciousness, but no one really understandsit.When people come here they have many questions and they think, after a while, they knowsomething, but when they finally know there will be no questions to ask.


March 13, 1981
Maharaj:
Everything happens out of our own Self. This consciousness is spontaneously felt in theSelf only. This "I" is not an individual. What
is,
is the Absolute unmanifested. What appears, as if in a dream, is the manifested, relative world, and this experience of the dreamlike state is the same,an identical state, for everyone.In this process of functioning that becomes manifest, if you accept something as an individualevent then it affects you as an individual. If you do not take delivery as an individual but as totalfunctioning, then you are free of whatever is happening. The knowledge of the Self is this dream-like feeling of "I Amness". By assuming a separate identity one taints that which is taintless; that isthe original sin.Go to the very root: who are you, what are you? You are the product of the five elements, youhave taken the support of the five elements. Your feeling of "I Amness" emanates from the fiveelements. Focus your attention at that point. What change should occur in you so that you realizeyour Self? What change could happen to you? When you come here, you must be expectingsomething to happen. What change do you expect in yourself so that you may say, "I have nowattained what I sought. I need not go to Maharaj any more." With reference to what state are youspeaking? What is that state? In that dream-like state, I am not keeping a record of anyone cominghere, nor of any conversations among us.

March 21, 1981
Questioner:
If someone understands the truth, does this have any effect on the world at large?
Maharaj:
The first thing that happens is that the individuality is lost, and whatever happens then isseen as total functioning; the understanding of the total functioning cannot be divided. There is noquestion of "I" or "you" understanding something. It IS understanding.This knowledge is not found in books. It is not intellectual knowledge. Although thisconsciousness functions through millions of forms, it is one and the same consciousness.We have this conviction that I am, I exist, I'm alive. That conviction is because of theconsciousness, and consciousness is not aware of itself unless the body is there,so what is the relationship? Consciousness is the taste of this physical form. If the form is notthere, the taste is not there. The body is the essence of food and the consciousness is the essence of the physical form. If this is properly understood, is there any individuality? This individuality is a process of manifestation.
Q:
Why does the consciousness want to preserve itself in a particular form ?
M:
When the consciousness identifies itself with a form, it is the nature of this identity to want tocontinue as long as possible. Consciousness loves that identification so much that it wants tocontinue.
Q:
If this individuality is lost, will consciousness still want to continue?
M:
Once consciousness has lost its individuality and has become one with the universe, it will haveno need to continue?

March 24, 1981
Maharaj:
If you sit here quietly, being one with the knowledge "I Am", then you are not concernedwith the world or what goes on in the world. It is only when the consciousness starts operating andthere are various movements in the consciousness that the behavior in the world takes place. When Iam not conscious of the existence of the body, experiences are not registered.Just as the universe is contained in consciousness, so too this physical body is merely anappearance in consciousness, perceived and cognized by consciousness. No amount of effort canmake you understand this; only the deepest apperception of this in consciousness will make thatexperience happen by itself.Anyone in that condition, where the consciousness is present but the registration of theexistence of the body is not, even in that state the conditions in the body change constantly. All of this is an appearance in consciousness; therefore, consciousness has to suffer all of the changingconditions.In that state any number of events happen, but all that is really happening is a total functioningagainst the background of this void which, in reality, is really consciousness. There is no separateidentity; what IS is this consciousness, apart from that no one can exist.When you are very quiet, you have arrived at the basis of everything. That is the deep, dark  blue state in which there are millions of stars and planets. When you are in that state, you have noawareness of your existence.   ................

72

.............   March 29, 1981
Questioner:
If the consciousness in all the different forms is identical, then why do thoughts and actions differ from one human being to another?
Maharaj:
The thoughts and actions belong to the body-mind and the body-mind is the essence of the five elements. The nature of the form depends on the various degrees of the five elements andthe three
gunas.
The thoughts and deeds depend on the conditioning received right from the timethe consciousness is there. Without the consciousness, there would be only dead forms.Consciousness and the body are kept in working condition by the food and medicine that weimbibe. In each form the thoughts, words, and deeds depend not only on the conditioning the formhas received after it has been created; but they depend on even earlier conditioning at the time of conception. The consciousness was latent in that birth chemical.How amusing it is that one identifies with the body. How long have you been followingspirituality?
Q:
For forty years. I was following the "Who am I" of Ramana Maharshi, and 1 have read the book of Maharaj's teachings.
M:
So far, so good. What do you understand about your own Self? What are you?
Q:
Consciousness.
M:
The Ultimate is prior to any experience. "I Amness" is the beginning of experience. On theUltimate there appeared this knowingness, and the question arose, "Who or what am I?" Thatfeeling of being is not colored by form. It is just a feeling of being, of "I Amness". That was the firstexperience.
Q:
This is Maya.
M:
Because you don't get the answer to "Who am I," you give the reply that this is
Maya.
Youcannot catch it by a reply. With what do you identify?
Q:
I am the Brahman.
M:
This is not your direct experience. You are just repeating what you have read or heard. What doyou think you are?
Q:
I have experienced....
M:
The experience can be there when the "I Amness" is there, but prior to this experience "I Am",what was the state?
Q:
I do not know.
M:
I am talking to you because you have the wisdom to understand.
Q:
Can I stop this "I Amness" and be before the "I Amness"?
M:
What natural processes can you stop? Everything is spontaneous. Presently you are in theconsciousness, which is stirring, vibrant. Don't think you are something separate from this stirring,vibrant consciousness. You are part of the play of this consciousness. You, the consciousness, arethe product of the food consumed.At the level of active consciousness, which is Self, and which is in activity, there cannot beidentity of a body
Q:
How can I be convinced of this?
M:
When you remain still in your Self, then you receive the conviction. You stay in quietude.


April 6, 1981
Questioner:
While I am sitting here, putting questions to you, I feel at peace. Is it not a landmark, showing progress?
Maharaj:
What are you talking about? You are talking from the kindergarten level. I am not goingto address you as a student of the
mumuksha
class, I am going to address the class of
sadhaka.
Howlong have you been practicing spirituality?
Q:
Since childhood, because my family has been practicing spirituality for generations; therefore, I have a hobby of spirituality.
M:
Very good. Nevertheless, you are still at the kindergarten level. The only solution is for you togive up your identity with the body-mind.
Q:
I know all of this intellectually, but I am not experiencing it, so I came for satsang.
M:
What do you mean by
satsang?
This is merely a conventional spiritual jargon. Now you gofrom here with the firm conviction that "I am the
Brahman,
without any shape, form or design, andwithout any mental inclinations. I am the manifest consciousness." When you realize that you areformless, there is no caste or creed for you, there are no concepts left.The
mumukshu
is in kindergarten, spirituality inclined, but identifying with the body-mind. The
sadhaka
is one who has dis-identified with the body-mind. A
Siddha
is one who has stabilized inthe knowledge "I Am", and in the process, has transcended it. In this journey you know very wellwhere you are.
M:
[Speaking to another person] This young man's mother was on her deathbed, but I said withconviction that she was not going to die. This was some years back and today, she is still alive. Hismother was so convinced that she was going to die that she had purchased the particular flowerswhich she liked for her funeral. I ordered her to get up and go and prepare tea for me.At that time, my attitude was that "I am the
Brahman";
today that attitude is discarded. I hadthe firm conviction then that whatever I tackled would take shape, would happen. At this very placemany things happened.
Bhajans
have been going on here since 1932. I was the first tenant in theVanmali building.[There was more talk of other miracles which had happened there. There were a lot of miraclesthat happened around Maharaj, but he never cared to speak about the past or the future.]
M:
People would come here hoping to get their problems solved, and when I would ask why theyhad come, they would simply state their problems. I would tell them, "The very fact that you havecome here means that your problem is bound to be solved. You can go." Now all of you are coming;who is drawing you here? It is your own beingness. You are attracted to this place because of acertain quality in you. You are stabilizing in the highest state. It is not a worldly attraction which brings you here. Neither you nor anybody else knows anything about this attraction. The attractionfor you is to be in your eternal dwelling place, that is your home. When that attraction is there youcome here.
Q:
Scientists have been talking of the "black hole" into which everything in the universe finally goes.
M:
You are that Absolute, you swallow the entire universe.

April 10, 1981
Maharaj:
There is only the slightest touch of "I Amness" left. Henceforth, people will be able tohave only
darshan,
there is not much chance of talking. Whatever faith you entertain about me, thatwill stabilize in you. It is not the
darshan,
but your faith in the
darshan.
Unusual, rare, strange, astonishing, non-phenomenal; this is the kind of benefit you willreceive. The ultimate faith in the Self. Total faith. Whatever you see, don't see it as a mere body.These are truly the limbs of that highest, imperceptible principle that is expressing itself. Theselimbs have reached the highest.
Questioner:
I am convinced.
M:
Now that conviction is so strong for you that it can never be broken. It is total, complete,imperishable.
April 11, 1981
Maharaj:
The core of this consciousness is knowingness, to know "I Am". It is not a personality,not an individual. It is total manifestation. Beingness is there, it fills everything. Nevertheless, this quality "I Am" is the result of the material, objective body. In the seed thewhole tree is latent; in the droplet "I Am" all three worlds are squeezed in.The highest state is the state of a jnani. The first step is to be that droplet. In the process of knowing that droplet, you are out of it, and that is a jnani. A jnani is not obsessed by any calamitiesor any problems, because he has transcended the "I Am" principle. He watches the play as awitness. Now, understand clearly. This "droplet" of knowingness is a result of the food essence body; inunderstanding it, you are out of it. If this last step is taken, knowing that I, the Absolute, am not that"droplet", the consciousness, it has to happen only once. There is no more involvement with the play of the consciousness. You are in a state of no return, the eternal state.Whatever you think of as spiritual knowledge was gained in the realm of consciousness; suchknowledge is merely a burden upon your head and it is going to add more misery.It is nothing more than spiritual jargon. This "I Amness" is the very source of all misery.Are you in such a position that you cannot employ any words to express your Self? When Ianswer your questions at such great length, you should be reduced to a quietude out of which nowords can come.I expound this knowledge completely and thoroughly. Have you the courage to accept it?If you have really understood what I have told you, you need not come again. Do not try to tellthese things to all and sundry, just don't speak of this elsewhere.

April 22, 1981
Maharaj:
The whole universe is experienced in the consciousness "I Am". If that is not there, whatelse can ever exist? This consciousness is beating a drum; everyone is carried away by the noise of the drum. Who looks for the drummer? Who is sounding and beating the drum? It is so amazingthat no one casts even a glance at this speck of consciousness.
Questioner:
When I stabilize in consciousness, is that meditation?
M:
Who is stabilizing? Is it not the consciousness itself?This one [referring to Jean Dunn] has understood her nature. It is all due to her faith in theGuru. Everything that has any concern with me is sacred to her. Unless you have such faith in theGuru, you do not attain faith in your Self. Some people go about to this swami and that swami, for what? To lick at their left-overs. If they lick their own leftovers, how much better it would be.Stick to your own consciousness, remain in that. All the burden of your concepts you shouldfuse into your consciousness, but do not use your consciousness to build up the edifices of concepts.
Q:
Habit is a great force which makes one stray, isn't it?
M:
The habit of considering Self as the body has influenced everybody too much. The knowledge"I Am" is your Guru, be in it.Who is the one who sings the
bhajan
? It is the intellect of that Guru - who are you, an intruder?Of course, the action of the whole world depends on this intellect, but when this intellect reaches itsapex, it gets merged into
Parabrahman.
You all go on writing a diary of your own concepts -I tell you, finally, it is utterly useless. Itwill only serve as an instrument of bondage.

June 5, 1981
Maharaj:
You now know that you are. How has this happened, because of what do you know thatyou are? You have to go to the source. One hundred years earlier you did not know your ownexistence. You had no problems at that time. Now, because of this knowingness, all the problemshave started. This "I Amness" has appeared because of the body, so what knowledge do we haveabout the body and what knowledge of this "I-ness"?
Questioner:
When the body falls, when the person is dead, do the memory and the consciousnessremain?
Maharaj:
Both the memory and consciousness are the quality of the food body. When the body isnot present, there is no question of their remaining. The "I Amness" is a quality of the food body, but that is not the nature of the true Self.
Q:
What is turiyal
M:
Turiya
means that only you remain; nothing else remains. So long as you know that you are,everything is. Find out what you are and you will get all the answers; find out the source of the body and the source of this "I Amness". If you find this out, you will know what you are.Whatever changes is not your Self; this body is continuously changing. It was not there, itappeared and it will disappear. It is not you. Find out what you are.The important thing is the consciousness. You must give your full attention to theconsciousness itself. That is the process of meditation; then all the secrets will be revealed to you bythe consciousness. The consciousness likes that Self-love. If you are interested in the consciousnessonly, you will come to know it. If you are interested in the world, then it means you are notinterested in the consciousness. If you are interested only in the consciousness, then theconsciousness will unmask all the secrets and then you will know what you are. This "you" willknow who you are, but awareness means pure consciousness and there is no "I" there.Watching yourself, that itself is meditation. To keep only consciousness, without mixing itwith anything, that is knowledge without words, that you ARE. Thoughts will be there, but theywill be weaker and weaker, so only the feeling of "I Amness" will remain: just consciousness,without any activity. Watching your activities is on a lower level, like watching anger, etc., that isidentification with the body-mind.
Q:
Does Maharaj feel his body?
M:
I come to know that everything is through the consciousness. Just as I see you, I look at this body, but I am apart from it. I am not identified with the body.Consciousness is not male or female, it is like light. Light also means heat. When thetemperature goes down, the doctor will say that the patient is no more.
Q:
What about reincarnation?
M:
Even this birth is false. The quality of "I Amness" is because of the body. You don't knowwhether you exist or not in deep sleep; you don't know you are, that is all. You were not born at all;only the announcement of your existence is there. You existed even prior to your birth; your existence is eternal, but the knowledge that you existed came about when you were a few years old.Just worry about this birth. Why worry about reincarnation? Think whether this birth is correct.

June
7,
1981
Questioner:
How can one control the mind?
Maharaj:
You accept only good and discard the evil and continuously recite the name of God-thatwill help you gradually control the mind. What is acceptable to you and gives you peace is good.What your mind rejects is not good. When you do something and there is fear of failure, that meansthe mind is not pure.
Q:
How does one develop a liking for chanting the mantra?
M:
In the company of the sages you can develop it. From 5:00 P.M. to 6:00 P.M. what goes on?Consciousness comes to meet consciousness. There will be no other talk except somecommunication between consciousness itself. There will be no other strange third person or individual meddling in there. God has come to meet God. You know that whatever sentiments arise,you are not those.


June 9, 1981
Maharaj:
Rajneesh is not a small personality or small principal. He is tremendous - he is very big.He is a great sage.When you already have a guru [Rajneesh], why do you visit other sages? Since you alreadyhave a great sage as your guru, you should not sit here or come here. I do not like those shiftingsfrom gurus to gurus. I do not like wanderers. What is the difference between Maharaj andRajneesh? Once you remove the letters (that is, the names) what is the difference? You investigatethat wanderer's "I", before you investigate others. What is the product after you remove its name.What are you without the name or the label?You investigate the investigator - investigate "I Am".Before you take up the assignment of inquiring about others, inquire about yourself first andsee if you are real or unreal. The letters "I Am" are written spontaneously with a certain ink. Whatis that ink which was used to write that which you are? In that ink with which the letters "I Am"were written, in that ink the title of Tej Sesh Bhagavan is confirmed by the Vedas. Sesh means theleftover, the remains. What is the leftover that means what you are? [Maharaj then asked someoneto leave and not to listen to these talks.] One who has understood one's mystery as to what is, thatone will not discuss or argue the largeness or smallness of anybody.You have become a slave to a concept, and having become a slave to one concept you are fullyinvolved and are immersed in more concepts. You are drowning in concepts. Having got caught upwith the concept that you are, the first concept, you started giving names and titles and ideas toothers and you became enmeshed therein. Although one may call oneself a jnani, one enjoysentertaining himself with a number of concepts. Although such a one knows full well that he is notgoing to get anywhere, still one becomes busy with a number of concepts. That Taj Sesh Bhagavanhas spontaneously come and will spontaneously go. What are you going to get for yourself as "IAm"? In what position or concept did you stabilize yourself as "I Am"? The firm conviction that Iam this, the three states -waking state, deep sleep and the knowledge "I Am" ~ are the aspects of that Tej Sesh Bhagavan. You are not that.
Question:
Then who am I?
Maharaj:
The prominent and firm reply is only you are. You throw the hooks with bait into thewater to catch the fish. In that way you, with the concept that you are, throw in the bait and haul inlots of concepts for yourself. So when the question followed by the answer is there, then anythingwhich is refused (what remains) is that rejection.Prior to any other recognition, you already are. If you are not, other people are not. You aresupporting yourself on the intellect of the body and having stabilized in the body or the intellect,you are creating or inviting a lot of concepts, and in the concepts you are bogged down. You aretalking about others, let me know what you are. I am asking about you. What are you? You theobserver.
Q:
Maharaj knows I do not know what I am. Why is he asking me?
M:
I am not talking to you. Consciousness is talking to consciousness about consciousness. Whotold you that Maharaj is talking to you? Your basis itself is wrong. One appearance noticed another appearance of a fly. That is why this automatic gesture. If I understand what I am, that is, merely anappearance, then I will know the others are appearances also. Therefore, I will have no questions,arguments or quarrels with them. But if I don't understand myself, and if I ride on the wings of aconcept, then I prefer my appearance.

Q:
Since Maharaj is only talking to consciousness, he will not talk to my ignorance.
M:
Ignorance will remain there for all time just as knowledge also will remain for all time. Therecannot be knowledge without ignorance and there cannot be ignorance without the correlatedknowledge. Both are the opposites in manifestation, one cannot remain without the other. Even thisconcept about knowledge is merely a concept. With a jnani, there is no concept of either ignoranceor knowledge. The total absence of all knowledge or ignorance is that state prior to the arising of consciousness. But you try to interpret whatever I say with various concepts and you conditionyourself with all these concepts.
Q:
Maharaj is taking everything away from me. I have nothing to hold onto -I will fall.
M:
You will be broken into how many pieces with that fall? With all that, do what you like!Another person is searching for himself, but you are hiding.
Q:
What is reality?
M:
Whatever is permanently there, immortal, unchanging. The eternal ever is, a non-experientialstate. Subsequent to that is the consciousness, "I Amness", the body experience and life. Your experiences are in the realm of consciousness. In the realm of consciousness you cannot have theexperience of truth. As a matter of fact, there can be no experience of the truth because you are Thatin the ultimate analysis. How can there be the experience of the truth? It is prior to the beingness.
Q:
What can one do for the continuance of that experience?
M:
No experiences are permanent. You are the permanent. Experiences are there in the realm of consciousness, which is bound by time.
Q:
How does one go beyond time?
M:
How did you come? Experiencing things happens unconsciously or spontaneously. Knowinglyyou cannot go into that.
Q:
Can we come out of it knowingly?
M:
You want to step out? One must know exactly what is time and what is you. You must get toknow that first. What is your step? You want to step out of time. What is time?
Q:
Time is desire.
M:
Not at all, time means space.
Q:
There is separation in space.
M:
Whatever you have placed before Maharaj as knowledge are all mistaken concepts. Do youhave the knowledge that birth means misery?
Q:
Pain of birth, not the knowledge.
M:
Just by playing with words and concepts, you will not be emancipated.
Q:
What should one do?
M:
Don't even accept the concept that you have to do anything.
Q:
What should I do with the pain?
M:
The way it has come, it will go.
Q:
Have I to become idle?
M:
Jump about! You understand what I say but you are afraid that whatever so-called knowledgeyou have collected is being devalued. Krishnamurti said whatever he has said, very rightly, but doyou assimilate it thoroughly? Whatever Maharaj tells you, you try to absorb it through concepts.


June 10, 1981
Questioner:
When I meditate I fall asleep. What can I do to overcome that?
Maharaj:
Don't raise this problem at all with me. You are in the three states, the waking state, deepsleep state and the knowledge you are, so why are you dealing with the state which you are not?Why are you interested? It is spontaneously happening. You have to understand that when you are being stabilized in a state prior to waking state, deep sleep, prior to words and even prior toconsciousness, something happens in your body state without your doing it. Leave it alone. Don'task questions about that. You are on this side and if something is happening, why are you worriedabout it? Be yourself. If you are yourself, you need not worry about what is happening at the other end. You are interested in your experiential state. There are so many experiences; such as, I saw blue light, I went up, etc., don't tell me all those things. Be yourself and not the experiences. This isalso a temporary phase and you are giving it undue importance by saying, "Oh, it is something!" Ithappens naturally.There was a gentleman who came to me and he told me he would start crying and sobbing for about 10 minutes when he meditated. He thought it was a very great thing that happened to him inthe process of Self-realization. What is the point of getting excited and saying, "Oh! I startedcrying!" So what! You are not the one crying, you are not your emotions, are you? So many peoplecome to Maharaj to tell him of the spiritual experiences which they have undergone throughmeditation, just to show people, "I am something!"When you fall into sleep, be alert and remind yourself that "I am the manifest
Brahman"
at thatmoment, on the borderline. During the course of sleep, your transcendence is prior to mind, andcontinues during sleep also. If you fall into sleep reciting
japa
and at midnight you wake up, youwill find that
japa
continuing. If you are alert, be aware of yourself and you will see light in thedeepest recesses of your core.

June 11, 1981
Maharaj:
What do you know about your body? What is it and what are you? Body is the form or shape. The taste of the food body is the knowledge "I Am". What is your identity which you feel or experience in this body? Your words are all right but are you the words? You are wearing theclothes - but are you the clothes? There is no permanent form. The body continuously changes. Solong as you identify yourself with the body, you will not have satisfaction. This is the space, I amnot the space. You must have the firm conviction about your own Self. You must have that deepurge to know yourself. Grace is always there. Your first conviction, that "you are", which is prior towords, to that you have given the form of a body. Give up this bodily identity. Prior to words youare, just be that.
Q:
How can I be that?
M:
Whatever you are, don't give it any shape or design, that is all. If you are, then everything elseis. Worshipping books and being devoted to books will lead you nowhere. Be your Self. Be devotedto your Self, worship only that. Worship the knowledge "I Am" as a God, as your guru. Do you seethe image of yourself in the mirror first, or do you know you are prior to that? Which is first? If youare not, can you see your image in the mirror? Give up trying to evaluate the real I or the counterfeitI, but associate the I with the
Brahman,
I am the
Brahman.
Whatever you have heard is goodenough for you. No further listening to any such knowledge is necessary. Whatever you havelistened to so far is good enough for you if you imbibe that and abide in it. Nothing more will beavailable to you. You are the
Brahman
in totality, nothing more. Unfortunately you haveconditioned your Self to believe that you, the
Brahman,
are the body. Now you know you are notthe body. Why are you overwhelmed by that counterfeit bodily identity "I"?You have a lot of knowledge but it pertains to the practical world. So far you have not got theknowledge of the Self. I will not talk about the worldly knowledge. It does not end here.This is the world. The world is covered by the space. The knowledge of space is there. Thespace is contained in the knowledge "I Am" and prior to "I Am" is
chidakash. Chidakash
("IAmness") is the source of the universe.
Chidakash
is the root of the mind space. There can't be anyknowledge of I am like this or I am like that; you cannot be like this or like that. Because of the
chidakash, mahakash
(the great space) is there. The space of the world is there because of the spaceof the mind, or prior to mind. One space is covered by more subtle and more expansive space. Atthe base of that space is the knowledge "I Am". If one abides in the
chidakash
knowledge, one willrealize that one has no birth and no death.


June 14, 1981
Questioner:
Continuous daily activity is making the mind dull. I want to know how to make themind alert.
Maharaj:
I do not speak about the body-mind and what goes on in the world. I talk only about your true nature and your true nature is the sense of presence you have, this consciousness. If you are notconscious, then there is no world for you. There is nothing there. The world exists for you onlywhen you are conscious, so it is about this consciousness, this sense of presence, that I talk.Once this sense of presence comes, how you act and what you do in the world I don't deal with.This sense of presence, this consciousness, is it not prior to anything else? Even thinking aboutanything for which you have to use your mind, if you are not conscious, can any thought come?Therefore, this sense of presence, this consciousness, is it not the primary thing without whichnothing else can happen? Nothingno thoughts, no conceptscan arise by themselves. No activitycan arise if the sense of presence is not there. The sense of presence does not need any activity of the mind to know that you are present. You do not have to ask yourself, "Am I present, am Iconscious?" There is that intuitive sense of presence, you know you are present.This sense of presence, it is not the sense that I am present, you are present, or any individual is present. The sense of presence is the sense of presence, as such. Because one identifies oneself withhis body, he thinks he is born and is going to die. What is born is the general sense of presence, assuch. The sense of presence which has come spontaneously will leave spontaneously. There is noindividual except through identification with the body. The sense of time, or duration, or the eventhappening in time, all that can come about only if there is consciousness. If there is noconsciousness, do you have the sense of time?There is the wick and there is the fuel; only then can the light be there. So light depends on theduration of the fuel. That is how the time factor comes in. The sense of presence, thisconsciousness, is everything. So find out how that arises and how long it is going to last. Just as thelight will remain only as long as there is fuel for it, so this consciousness will last only so long asthis fuel is there, fuel being the body, which is made of the five elements which are an accumulationof food. If the food is not supplied constantly to the body, the body will not last, and if the body willnot last, then the consciousness will not last. Therefore, this consciousness will depend on how longthe body is there. Even this consciousness is not everything and it is not going to last for all time.Find out how that consciousness has arisen, the source of the consciousness.What is this body? The body is only the accumulation of food and water. This food and water are certainly not you, and this consciousness is merely the nature of this food and water. Therefore,you are something separate from either the body or the consciousness. So long as the body is there,anyone who considers himself an individual has as his only capital the sense of presence, thisconsciousness. Treat that as the highest God and worship nothing else other than the sense of  presence, and when you are one with the sense of presence, then whatever is necessary by way of spiritual knowledge will sprout by itself.If you have any problems or questions with which you are concerned, you will find these problems and questions, are based on your identity with the body and mind as an individual. If thatidentification is not there, then no questions can arise. You will come to this conclusion.


June 16, 1981
Maharaj:
Each one does his own work, but each one has his own quality.Here are some tests to know whether you are on the spiritual path or not. Investigate what youare thinking of during the twenty-four hour day. You say you got the knowledge of the Self, youhave collected the knowledge of the Self; nevertheless, during the whole day what are youdiscussing inside, in your mind flow? You are discussing all your daily affairs. You don't discussthe way the discussions are going on here about your identity, about what you are; that you don'tdiscuss. Is there anybody who discusses with himself only about the Self? You are according to thequality of the intensity of your thinking.I also am restless. The type of pain and misery I am now undergoing, nobody else in my placeexperiences in the world. This talk is not for the consumption of all.Beyond the realm of consciousness arising from the body, there is no experience of consciousness. I want to talk about that state beyond the realm of consciousness. There are millionsof names, but all these names relate to the objective world. Even the title of "parents" is also due tothe bodies; as a result of the body this title of "parents" has arisen. I want you to understand clearlythat without the bodily consciousness there is no
Brahman;
the
Brahman
is because theconsciousness is and consciousness is because the body is. The body consciousness is the result of the five elements. Body consciousness and the world are not different; they are identical. Ponder over this in this fashion.Whatever is grasped by the mind and intellect is this objective world. Although you have heardthese talks, still you will be carried away by your conceptual experiences.This body is made of food, but what is your true identity? It is something like the body havingcompletely adjusted, like the grains which you have stored being completely adjusted. This is foodonly. This is the food body and the consciousness. The Absolute is your true identity. I have givenyou some indication of the Absolute. You have not surpassed the consciousness, and consciousnessis the first step. Total consciousness is not the end.


June 18, 1981
Maharaj:
People come here because they feel there is a need to come. The consciousness in your  body feels pleasure in coming here. So long as consciousness feels the need of anything, you will becompelled to do it. When consciousness leaves, there will be no more bondage.Other than this sense of presence, which we have because of consciousness, what has anybodygot? The real happiness, without its counterpart, can only be there when consciousness leaves. Solong as consciousness is there, so long is happiness and unhappiness there. Pure happiness can only be there when consciousness is not there. Whatever can be perceived is totally different from what Iam. I have understood my
swarupa
and I am that; it has nothing to do with whatever is manifested.You can never isolate yourself from the consciousness unless consciousness is pleased withyou and gets rid of you. Consciousness opens the gate for you to transcend consciousness.There are two aspects; one is conceptual, dynamic consciousness which is full of concepts, andthe other is transcendent consciousness. Even the concept "I Am" is not there. Conceptual,qualitative
Brahman,
the one that is full of concepts and is qualitative, is the outcome of thefunctioning body. This consciousness is dead to me; it is gone. I have transcended that. So whatever is, is that other consciousness, that one which is without concepts.The principle that is conceptual and full of qualities, which I transcended, was like a very bigocean. Now it is mostly dried up, just the dregs remain. Only a very little bit is still there, only a few particles. What is pervading and prevailing is without concept or quality. What remains is talking toyou now. Where is the question of birth or death for that remaining principle? You, with your wisdom, are stuck here; you are sticking to certain concepts. If you had no concepts, why shouldyou come here?You study only those concepts which arise from within you. Those concepts which you do notlike will not occur to you. Suppose you do not like mathematics, that subject will not appeal to you;it is a stranger to your concepts. You will be involved with only those subjects or matters which youlike. Analyze your thoughts and see if this is not true. Find out the nature of your thoughts. Are theyspiritual?I abide in the state where there is no mind.


June 19, 1981
Maharaj:
All happenings are only in body consciousness. Personalities only exist in bodyconsciousness. The usual knowledge is concerned only with the body image. You are not the body,you are the consciousness. There is no imprint of personality, it is the manifest consciousness whichis functioning. This dynamic, manifest consciousness is always in a fluid state. What will happen noone can say.This dynamic consciousness does not have any concept that something good or bad is going tohappen to it; it is just happening. No one is doing it.The message "I Am" is there. The mind-flow is also there; it is not a personality, it is theconsciousness. The very idea that you are the body is ridiculous; the consciousness is experiencingits manifestation. A rare being will realize this. The worldly life of a jnani means the totalfunctioning of consciousness. Normally, a person who is always thinking of others as personalitieswill not think of others simply as a function in consciousness. The play of the consciousness willnot come down to an individual level. It is quite different, it is manifestation only.Are you not a disciple of a great Sage? How many years have you been going to him?
Questioner:
For seven or eight years.
M:
Then why did you come here?
Q:
I wanted to have your darshan, I wanted to meet you.
M:
When you are stabilized in your own Self, then there is no otherness, you are everything. If youabide in your Self you are like space and there is no duality left. You are as expansive and as subtleas the space, and that is liberation. You are not conditioned by any name or form. If you are likespace, what is the point of going elsewhere? The space which is here is also everywhere else.Spirituality is not a child's play. My sentences will tear to pieces the doubts of anyone who listens tothem.First of all, you abide in your own Self and transcend it, and in transcending, you will realizeyour Ultimate. The words emanating here are not borrowed knowledge, which is available inscriptures and other books; this is from direct experience.
Nirupana
means the normal practice of these professional spiritual people, they will be expounding knowledge from various books.You must thoroughly understand what you are, or what you could be when nothing is. Whennothing is, you still are. What is that you? It is all one, and when everything is, still you are; that isunderstandable, but when nothing is, how can I be?


June 21, 1981 A.M.
Maharaj:
Any image you have of yourself is not true. True knowledge is to abide in your own Self.Try to understand all this knowledge which you are now gathering. The so-called knowledge youget elsewhere talks only about ignorance; it cannot talk about the Self, true knowledge. All of whatis pursued by the mind it is not true knowledge. True knowledge cannot be understood easily. If Ihad the experience "I Am" before, would I care to enter the womb of my mother? Prior to enteringthe womb I did not know myself, there was no knowledge of "I Amness". All so-called knowledgeis tainted by words, which is only ignorance. You, the Absolute, watch the waking state, you knowthe consciousness, you know the sleeping state; therefore, you are not that.Among the millions of people who have come and gone, where am I counted among them?There is no individuality connected with any of those forms, but I have always been, and I am, thetotal functioning. Without me the functioning cannot take place. I am the total functioning everymoment, millions of years ago or now.In spite of my clearly understanding the foregoing, the bodily suffering has to be undergone because of the consciousness. The name of the consciousness is suffering itself. The life of suffering is nearly over. Whatever this principle is, together with the body and consciousness, it isexperiencing all the sufferings and knows itself that it is worth millions of dollars, like a keg of gold. This principle, which has understood and realized what the suffering and the consciousness is,is worth millions. I do not follow the spirituality of the masses. In this place spirituality of thecommon type will not be doled out to you. That Ultimate you can never be lost; whatever you havelost, you have lost only the words. That Ultimate you knows or feels "I Am" without words.Through this "I Am" comes the world knowledge. You are not in isolation, you are part and parcelof the world knowledge.
Jivatman
is the one who identifies with the body-mind as an individual separate from theworld. The
Atman
is only beingness, or the consciousness, which is the world. The Ultimate principle which knows this beingness cannot be named at all. It cannot be approached or conditioned by any words. That is the Ultimate state.I do not want meek and humble disciples, I want them to be powerful, as I am. I do not makedisciples, I make Gurus.I want you to jump in the test tube in the process of this investigation.



June 21, 1981 P.M.
Questioner:
How can I stay stable in awareness?
Maharaj:
You know you are. That itself is awareness. If you think that you have to be aware, thenit becomes an experiential state. You want to experience something. Don't recognize your body asyourself. That is all right for your daily worldly affairs, identifying with the body, but when youhave to understand yourself, don't understand that you are the body. You have the knowledge "IAm". That itself means you are.Awareness is that state in which the consciousness subsides into itself.This body is the expression of the product of the food consumed. Material is consumed in theform of food and this is the result. When the food becomes less and less, the body is bound to become emaciated, become thin. This is not your identity. This is not your image. This is a tiffin box [referring to the body]. Why has this face gone lean? Because the food supply has beenreduced. The food body you are not. The waking state you are not. The deep sleep state you are not.You know the waking state. Since you know the waking state you are not the waking state. Youknow the deep sleep state; therefore, you are not the deep sleep state.
Q:
I am lost.
M:
That Ultimate "you" can never be lost. Whatever you have lost, you have lost only the words.Who told you that you are lost? You know you are, "I Am".The moment the feeling "I Am" appears, the world also appears. "You are" is not alone, inisolation. You are part and parcel of the world knowledge.In the consciousness hierarchy there are three stages:1.
Jivatman
is the one who identifies himself with the body-mind. One who thinks I am a body,a personality, an individual apart from the world. He excludes and isolates himself from the worldas a separate personality because of identification with the body and the mind.2. Next only the beingness, or the consciousness, which is the world. "I Am" means my wholeworld. Just being and the world. Together with the beingness the world is also felt - that is
Atman.
3. The Ultimate principle that knows this beingness cannot be termed at all. It cannot beapproached or conditioned by any words. That is the Ultimate state.The hierarchy I explain in common words, like: I have a grandson (that is
jivatma).
I have ason and I am the grandfather. Grandfather is the source of the son and grandson.The three stages cannot be termed as knowledge. The term knowledge comes at beingnesslevel. I have passed on to you the essence of my teachings.With what identity do you recognize yourself now? With what identity did you come into thisworld? With what identity would you like to quit this world? Normally people cling to this bodilyidentity but now I have thrown overboard this identity - you are not the body. I am asking "Whatare you? What would be your identity now, since you are not the body? Whatever you would say inwords would be incorrect, would be wrong.You are tenaciously clinging to the body as yourself. You must have a firm conviction that youare not the body, and not even the consciousness in the beingness.Experiment upon yourself. You are witnessing the stick and are you telling the stick that "I amwitnessing you?" Nothing is useful, no talk is useful when one is by one self. When one subsides in one's trueidentity, nothing matters, because nothing is. When "I" subsides, it's all awareness.


June 22, 1981 A.M.
Maharaj:
This consciousness and "I Amness" are due to what? What is the basic materialnecessary for that to sprout? It is the five elements, three
gunas,
and
prakriti-purusha.
All thoseresult in this space "I Am". What do you have except memory? The memory is the result of the fiveelements and three
gunas,
the eight-aspects. So when that basic material is available, only then ismemory there-memory of anything, and finally, most important, the memory that you are.Presently, the feeling that you are is also a memory. To sustain that memory of "I Am", allthese raw materials are necessary. You are not that "I Am". You are, as the Absolute, prior to this "IAm". This "I Amness" is the product of these raw materials, but you, as Absolute, are not that. Atthe most you might say "I Am", but what is this "I Am"? "I" is merely a word. In the first instance,there are words and then there is merely a memory. Memory you are not. Who has been able toretain his memory as "I Am"? Once all that raw material has gone, where is that memory "I Am"?Your most essential step is to stand firmly on your identity as the dynamic, manifestconsciousness principle. You stabilize only here. This is your first step. There is nothing else but theknowledge that you are, just be that. Nothing more, nothing less.One cannot see rays of light, as such, they reflect only when they encouter another object.Similarly, "I Amness" is the interruption because of these five elements and three
gunas.
That iswhy the feeling "I Am" is felt; but without the feeling of "I Am", still you are. Light itself emnatesfrom the sun. Everything is stored, the five elements are there; therefore, it is reflecting as the sun.Brightness is seen as the sun because something is there; if something were not there, the rays of light would be spread all over and become invisible as a source of light.
Mahakash
is the infinite space. The infinite space is dark. It is as dark as when you close your eyes. In that physical space all the universe arises and sets and is destroyed.Finally, what is the result of all the experiences that are going on in the play of consciousness?They are just gone, ending up in pure space.The whole world is in an ever-changing state. No form will remain permanently. Finally all theforms will vanish in space and become formless.I am talking directly from my own experience, not from any books.Millions of people, animals and other beings have come and gone. But the sum total of theuniversehas it become more or less? It remains unchanged, has They have never become less.They are always there.With all these millions of forms in the world, can "my" image be left permanently? Presentlyyou have only the feeling of "I Amness" and because of that feeling the whole world is manifested.Once the millions of people have gone, what traces are left of them? Let us forget spiritualityfor the time being. Among all of my experiences, I had occasions for joy, happiness and miseries.What part of the miseries or happiness still remains. One who has transcended the consciousness, or one who has seen the end of this, for such a one, where is there the question of any gain or loss?I know full well that this knowingness will not remain. I abide in that no-knowing state. So,this being the case, where is the question of one's engaging in activity? With such a spiritualorientation, can one be affected by worldly or family life?


June 22, 1981 P.M.
Maharaj:
Both experience and experiencer will disappear. I will not elaborate further. Changes getexpressed in the consciousness and so consciousness becomes subtler and subtler. Forms getdissolved. The first step on the road to spirituality is to develop that conviction that I am not themale or the female.Looking outside for light and sound, all disciples undergo some spiritual experience and thatitself is bondage. They compare their experiences with others. Those disciples think they are veryadvanced. They are attracted to the experiences of sound and light, etc., because they identifythemselves with the body. They want a shape and design; therefore, they revel in experiences whichindicate shape and design.You should be like space. If you pay attention to things external to you, you will be carriedaway. If you are the space and not the body, then at that stage the body does not remain as the body because there is nobody to evaluate the body as body. In
chidakash
you evaluate the world as nameand form, but when name and form are dissolved, a dissolution takes place. All forms dissolve in
mahakash.
You evaluate a form, that it is like this or like that. When evaluation is not there, themind is not there, it is like space.
Chidakash
is that raw material by which you evaluate whatever you experience or whatever you observe. In the process of becoming more subtle, the external forms are dissolved into
mahakash;
no more names and forms. Simultaneously, the process of evaluation and mindfunctioning stops, dissolves itself into
chidakash.
When both
mahakash
and
chidakash
become still,it is space only and you are the space.Because of the external body, the "I Amness" is felt. However, in the absence of the body, the"I Amness" is still there without feeling "I Am". I am ever-prevailing.



June 23, 1981
Maharaj:
Just as you are not the clothes that you wear, similarly you are not this body. This is themost important step. You will slowly realize you are just like space, because space is the beginningand the end of everything. Suppose you are sick: you want to know all about your sickness, themore serious the sickness, the more you would like to know about it. Similarly, this "I Amness" isalso like a sickness. Now you must begin to collect knowledge about that.
Questioner:
How do you begin?
M:
Start with the body. From the body you get the knowledge of "I Am". In this process you become more and more subtle. When you are in a position to witness the knowledge "I Am", youhave reached the highest. In this way you must try to understand, and the seeds of knowledge willsprout in you.When you come to the end of material world-knowledge, at that stage you transcend theobserver and the observed.That means that you are in a true state of beingness. Thereafter you enter the state of transcending beingness, where the identities of the observer and observed disappear.Suppose somebody abuses you and you find out who it is. Is it the body? It is not the body.Then what could it be? Finally you come to the conclusion that it is spontaneously happening out of whatever that body is. You will not attribute it to any individual. When your individuality isdissolved, you will not see individuals anywhere, it is just a functioning in consciousness. If itclicks in you, it is very easy to understand. If it does not, it is most difficult. It is very profound andvery simple, if understood right. What I am saying is not the general run of common spiritualknowledge.When you reach a state when body is transcended, mind is transcended and consciousness isalso transcended; from then on all is merely happening out of consciousness, which is the outcomeof the body, and there is no authority or doership. When a sound is emanating out of a body, it isnot that somebody is talking, it is just words emanating, just happening, not doing. If youunderstand the basis thoroughly, it will lead you very far, deep into spirituality.The Absolute alone prevails. There is nothing but the Absolute. The unmanifest manifesteditself, that manifest state is Guru and it is universal.Who is the one who recognizes this body-mind? This "I Amness" which recognizes the body-mind is without name and form, it is already there.



June 25, 1981
Maharaj:
I am inspired to talk but I have no energy. But whatever I say will be so profound thatvery few people will understand. To start with, everything happens in the space of the cosmos, andit results in concrete actions of the worldly space. All this happens spontaneously. There is noauthor or doership there.At world level, various bodies are formed and at body level, we encounter the attraction of the body; first of all our own body, then attraction of the other bodies. Whatever happens in thisconcrete world, the instruments and the aids come from the space. The raw material comes from thespace. The space is there prior to the light. When the light is collected together, it reflects as the sun.Since all this is difficult to understand, the best course suggested is to do
bhajan!
Determination of good or bad is made only through words. Words, or sounds, are expressionsof the space. Only at word level does one think something good or bad will happen; when oneidentifies with the space, it is the end of good and bad. First of all you identify something as beinggood or bad for yourself. Then, in an effort to acquire good or to get rid of the bad, you haveinvented a God - then you worship such a God and do
bhajan
and you pray to that God for something good to happen to you.

June 27, 1981
Questioner:
What is meditation?
Maharaj:
To be one with THAT because of which we know we exist is meditation. There are anumber of names which have been given to Gods. All of them represent the same thing -- theyrepresent this knowledge that one is, this beingness, consciousness. This knowledge does not refer to an individual, but to the sense of presence as a whole.Instead of accepting this knowledge as a total functioning, one wants to cut up the knowledgeinto bits and pieces, taking a part for himself, based on some concept. Any knowledge based on aconcept is not true knowledge.There is no such thing as an entity. Now you know that you are awake because, you are hereand you have that knowledge. There is nothing else other than this knowledge, no entity.When you are dwelling in this consciousness you see that you are not doing anything, it is allhappening spontaneously. There is no question of your trying to do anything. You cannot try to beyour Self, because you are your Self.
Q:
I am concerned about my family. I want them to have spiritual propensities and get awakened  spiritually. I try to feed them this knowledge.
M:
If they are deserving, whatever has been fed will be received by them.



June 28, 1981
Maharaj:
The sprouting of
Aham Brahmasmi
takes place at some subtle place and when it grows, itgrows continuously. What is the meaning of this sprouting? It indicates that I am the
Brahman;
thenthe inspiration, the intuition, begins. The deeper meaning of
Aham Brahmasmi
means an intuitive,inspirational growth from inside, the firm conviction that I am the
Brahman.
Such a one in whomthis growth of
Aham Brahmasmi
starts might undergo sufferings, but that one will not lose hisunderstanding or this sprouting
of Aham Brahmasmi.
That is firmly rooted.
"Aham Brahmasmi"
means that "I am the
Brahman",
but before saying "I am the
Brahman",
you are already one with
Brahman,
then only will you be able to say "I am the
Brahman".
It is just like the waking state.After awakening, you might say, "I woke up." So the waking state precedes your saying "I wokeup."There are two ways of receiving the knowledge. One way is you are taught the knowledge, youreceive it externally. Another way is, the knowledge grows from inside, intuitively.So far, have you understood your Self by your Self? You have not yet seen your Self, so howcan you be convinced of what you are? Whatever you are identifying yourself with at the moment isonly the body and the intellect in your body.
Questioner:
One has to use the intellect to understand. I have been reading a lot. Maybe it will take some time to try to develop a deeper emotional understanding?
M:
To understand what you are, and ultimately to identify with the Self that you are, you must meetsomeone who has identified himself with the Self and also who has understood the Self thoroughly.Have you come across that identity of yours?
Q:
No. I have seen it in other people. That impels one to try to find it in oneself.
M:
When you look at others, that other person is just food essence, as yourself. What moreunderstanding do you have? What is the quintessence of what you are, the inner core of you?When you people come here, you feel very satisfied and contented. Why? You feel like that because when you are here, you are under the shade of, or you abide in, your own consciousness.That means you are in a state which transcends body-mind and intellect. Since you are in that state,you do not have any form, you do not have any doubts; therefore, you are in that satisfied state. Inthat state, whatever sentences you hear will be implanted deeply in you and will not be forgotten.There is no way for you to forget those sentences because they lead you to your Self. What youhear, you will not forget when you leave. Abide in this state of shade, in the Self, in theconsciousness that you are, even when you go out. Here there is no room for the intellect to playabout. Since you do not identify yourself with any form, mind has no avenue for any propagation;the mind subsides in the consciousness. This is space-like, a shade-like state.
Q:
If you are in that state of beingness, is it necessary to say one's mantra?
M:
Suppose you are a woman and you have not been accepting yourself as a woman, so you aretold you are a woman. This is the
mantra
"I am a woman, I am a woman." When you are convincedyou are a woman, are you going to repeat, "I am a woman, I am a woman"? When you are THATthere is no question of choice. Choice is at the level of body-mind, whether to say the
mantra
or notto say it.
Q:
When consciousness begins to become aware of itself one would logically think that it would merge in itself. But so often it slips back into identifying itself with the body. Why?


M:
Why should consciousness, which is inadequacy, which is sickness, be there at all? To a jnani,consciousness has not happened at all. If the consciousness tries to understand itself, it getsstabilized in due course in the Absolute. And when the consciousness gets stabilized in theAbsolute, it knows it is like a ghost, it is not real. It is not palpable.You did not know your own existence after you were born. Nine months in the womb and for sometime afterwards that "I am so and so" is absent. When you start recognizing your mother, thenyou also come to be aware of your own existence. That "I Amness" comes sometime later. Mother teaches you, in ignorance, that you are the body and you begin to believe that. Your mind also startsslowly to develop. So right from the beginning, because of ignorance, the Absolute does not knowitself; and because of the body, it started knowing that it is--I AM. Because of the ignorance, youhad to ask somebody "who am I?" otherwise, you would not have asked anybody. Even so-calledincarnations such as Rama were like this, they had to be taught. The incarnations are just like you.The bondage with the body came because of wrong teaching, and then the guru came and told youthat you are not the body, and then you were liberated. That is why all these births are taking place.If you knew of the bondage, you would refuse the birth. But because the "I Amness" is absent, youare trapped. Because the "I Amness" is a quality of the body, later on you come to know you areand that you are trapped. But once you know, you are liberated.


June 30, 1981
Maharaj:
All knowledge is like the son of a barren woman.Presently there are only beingness and the functioning. The individuality and personality arethrown overboard. There is no personality, so there is no question of birth, life, or death.What remains is only the consciousness without name or form. There is no individuality at all.The form needs a name, but when both are not there, then the consciousness remains only so long asthe body is there, but without any individuality. The body is of as much use now as it was prior tothe birth and after the death. How do you know me? You know me only on the acquisition of bodyform, name and form. Do you really see me as I am? I doubt it. Now the conclusion is that the unborn is enjoying the birth-principle. That principle that is born took so much time to understand this, and it is the unborn only which prevails. It took so muchtime for the Self to understand the Self.We have tied around our necks so many concepts; death, this "I Am", etc. Similarly, conceptsof good and evil are unnecessary. We have developed these concepts and are caught in them.How does one think about the Self knowledge? Do you abide in the Self or in the process doyou think of something else as the Self? You are wrapped up and lost in your concepts.For instance, you have a concept about friendship. How long do you keep your friends? Youkeep them so long as they are useful to you. So long as a friend is of some benefit to you, that's howlong you would like to keep that friendship. Now, how can I actually derive benefit out of a friend?I, as an individual, am not there, so how can there be a question of benefit? Benefit to whom? Howcan there be a question of friendship at all.Anybody who comes here can sit. I will allow him to sit for some time, but later on I will say,"You may leave." Why? Because I have no intention or purpose of having any friendship with that person.Ordinarily, there is some purpose for deriving certain benefits out of an association withanother. When you meet someone in friendship, there may be some intention to serve one another.But I have no friends. Even this "I Amness" will not remain as my friend.I am not able to talk any longerthe spirit is willing but the flesh is weak. Previously I used towelcome people but now I am not in a position to welcome them. They come, they sit and they go by themselves. I cannot even extend my hospitality.All my knowledge has gone into liquidation. I am unconcerned.

.                  -----------------------------------------------------------

   

GLOSSARY
Advaita:
Non-duality.
Adya:
Primordial, original.
Agni:
Fire.
Aham:
I, the ego.
Ajnana:
Ignorance.
Akasha:
Space, the ether.
Ananda:
Bliss, happiness, joy.
Arati:
Divine service performed in early morning or at dusk.
Asana:
Posture, seat.
Ashram:
Hermitage.
Atman:
The Self.
Avatar:
Divine incarnation.
Bhagavan:
God, the Lord.
Bhajan:
Worship.
Bhakta:
Devotee.
Bhakti:
Devotion.
Bija:
Seed, source.
Brahman:
God as creator.
Brahmarandhra:
Opening in the crown of the head, fontanelle.
Buddhi:
Intellect.
Chaitanya:
Consciousness.
Chakra:
Plexus.
Chakrapani:
Shakti, energy.
Chidakash:
Consciousness, space, "I Amness".
Chit:
Universal consciousness.
Chitta:
Mind stuff.
Deva:
Divine Being.
Dhyana:
Meditation, contemplation.
Gayatri:
Sacred Vedic mantra.
Gita:
Song.
Guna:
Attribute, quality born of nature. The three gunas are Sattwa, Rajas and Tamas.
Guru:
Teacher, preceptor.
Hatha Yoga:
Yoga system for gaining control of the physical body and breath.
Hiranyagarbha:
Cosmic intelligence, cosmic mind, cosmic egg.
Isvara or Iswara:
God.
Jagat:
World.
Jagrat:
Waking condition.
Japa:
Repetition of a mantra.
Jiva:
Individual soul.
Jnana:
Knowledge.
Kalpana:
Imagination of the mind.
Kama:
Desire, lust.
Karma:
Action.
Karta:
Doer.
Kosa:
Sheath.
Kriya:
Physical action.
Kumbhaka:
Retention of breath.
Kundalini:
Primordial cosmic energy.
Laya:
Dissolution, merging.
Lila:
Sport, play.

______________________

source

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The complete I am quotes of Sri Nisargadatta Maharaj compiled from ten books that cover almost all the dialogues. by Pradeep Apte.



Quote Source Sequence

1. I Am That: 1 to 79

2. Seeds of Consciousness: 80 to 149

3. Prior to Consciousness 150 to 220

4. Consciousness and the Absolute: 221 to 259

5. The Experience of Nothingness: 260 to 295

6. The Nectar of Immortality: 296 to 341

7. The Ultimate Medicine: 342 to 396

8. Beyond Freedom: 397 to 4519. I Am Unborn: 452 to 521



THE QUOTES

1. Was it not the sense of I am that came first? Some seed consciousness must beexisting even during sleep, or swoon. On waking up the experience runs: I am-the body-in the world. It may appear to arise in succession but in fact it is all simultaneous, asingle idea of having a body in a world. Can there be the sense of I am without beingsomebody or other?

2. Go deep into the sense of I am and you will find. How do you find a thing you havemislaid or forgotten? You keep it in your mind until you recall it. The sense of being, of Iam is the first to emerge. Ask yourself whence it comes or just watch it quietly. When themind stays in the I am, without moving, you enter a state, which cannot be verbalized, but which can be experienced. All you need to do is to try and try again. After all thesense of I am is always with you, only you have attached all kinds of things to it- body,feelings, thoughts, ideas, possessions and so on. All these self-identifications aremisleading, because of these you take yourself to be what you are not.

3. The I am is a useful pointer, it shows where to seek, but not what to seek. Just have agood look at it. Once you are convinced that you cannot say truthfully about yourself anything except I am, and that nothing can be pointed at, can be your self, the need for the I am is over - you are no longer intent on verbalizing what you are. All definitionsapply to your body only and to its expressions. Once this obsession with the body goes,you will revert to your natural state. We discover the natural state by being earnest, bysearching, enquiring, questioning daily and hourly, by giving ones life to this discovery.

4. What makes the present so different? Obviously, my presence, I am real for I amalways now, in the present, and what is with me now shares in my reality. The past is inmemory, the future in imagination. There is nothing in the present event itself thatmakes it stand out as real. A thing focused in the now is with me, for I am ever present, itis my own reality that I impart to the present event.

5. 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 arequiet, things will begin to happen spontaneously and quite naturally, without anyinterference on your part.

6. 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 themas they are. When you can see everything as it is, you will also see yourself as you are. Itis like cleansing a mirror. The same mirror that shows you the world as it is, will alsoshow you your own face. The thought I am is the polishing cloth. Use it.

7. Why not turn away from the experience to the experiencer and realize the full importof the only true statement you can make: I am. Just keep in mind the feeling I am, merge in it, till your mind and feeling become one. By repeated attempts you will stumbleon the right balance of attention and affection and your mind will be firmly established inthe thought-feeling I am. Whatever you think, say or do, this sense of immutable andaffectionate being remains as the ever-present background of the mind.

8. Do not bother about anything you want, or think, or do, just stay put in the thoughtand feeling, I am, focusing I am firmly in your mind. All kinds of experience maycome to you remain unmoved in the knowledge that all perceivable is transient andonly the I am endures.

9. No way to self-realization is short or long, but some people are more in earnest andsome are less. I can tell you about myself. I was a simple man, but I trusted my Guru.What he told me to do, I did. He told me to concentrate on I am I did. He told me thatI am beyond all perceivables and conceivables I believed. I gave my heart and soul, myentire attention and the whole of my spare time (I had to work to keep family alive). As aresult of faith and earnest application, I realized my self (swarupa) within three years.You may choose any way that suits you; your earnestness will determine the rate of  progress. Establish yourself firmly in the awareness of I am. This is the beginning andalso the end of all endeavour.

10. To know what you are you must first investigate and know what you are not. And toknow what you are not, you must watch yourself carefully, rejecting all that does notnecessarily go with basic fact I am. The ideas: I am born at a given place, at a giventime, from my parents and now I am so-and-so, living at, married to, father of, employed by, and so on, are not inherent in the sense I am. Our usual attitude is I am this or that. Separate consistently and perseveringly the I am from this or that and try tofeel what it means to be, just to be, without being this or that. All our habits goagainst it and the task of fighting them is long and hard sometimes, but clear understanding helps a lot. The clearer you understand that on the level of the mind youcan be described in negative terms only the quicker you will come to the end of your search and realize your limitless being.

11. When you see the world you see God. There is no seeing God apart from the world.Beyond the world to see God is to be God. The light by which you see the world, whichis God is the tiny little spark: I am, apparently so small and yet the first and the last inevery act of knowing and loving.

12. All is secondary to the tiny little thing which is the I am. Without the I am there isnothing. All knowledge is about the I am. False ideas about this I am lead to bondage,right knowledge leads to freedom and happiness. The I am denotes the inner whilethere is denotes the outer; both are based on the sense of being.

13. The sense of I am is your own. You cannot part with it, but you can impart it toanything, as in saying, I am young, I am rich, and so on. But such self-identifications are patently false and the cause of bondage.

14. Give up all questions except one who am I? After all the only fact you are sure of isthat you are. The I am is certain, the I am this is not. Struggle to find out what youare in reality.

15.I am itself is God, the seeking itself is God. In seeking you discover that you areneither the body nor the mind, and the love of the self in you is for the self in all. The twoare one. The consciousness in you and the consciousness in me, apparently two, reallyone, seek unity and that is love. What do you love now? The I am. Give your heart andmind to it, think of nothing else. This when effortless and natural, is the highest state. In itlove itself is the lover and the beloved.

16. The impersonal is real, the personal appears and disappears. I am is the impersonal being. I am this is the person. The person is relative and the pure being thefundamental.

17 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 becomesthe One and the One yourself, not to be separate from me. Abandon the idea of aseparate I and the question of whose experience? will not arise. On a deeper level myexperience is your experience. Dive deep within yourself and you will find it easily andsimply. Go in the direction of I am.

18. Cling to the one thing that matters, hold on to I am and let go all else. This issadhana. In realization there is nothing to hold on to and nothing to forget. Everythingis known, nothing is remembered.


19. At the root of everything is the feeling I am. The state of mind there is a world issecondary, for to be I do not need the world, the world needs me.

20. Beyond the mind there is no such thing as experience. Experience is a dual state. Youcannot talk of reality as an experience. Once this is understood, you will no longer look for being and becoming as separate and opposite. In reality they are one and separable,like roots and branches of the same tree. Both can only exist in the light of consciousness,which again arises in the wake of the sense I am. This is the primary fact. If you miss ityou miss all.

21. Everything is a play of ideas. In the state free from ideation (nirvikalpa samadhi)nothing is perceived. The root idea is I am. It shatters the state of pure consciousnessand is followed by the innumerable sensations and perceptions, feelings and ideas, whichin their totality constitute God and His world. The I am remains as the witness, but it is by the will of God that everything happens.

22. The concentration on I am is a form of attention. Give your undivided attention tothe most important thing in your life yourself. Of your personal universe you are thecenter without knowing the center what else can you know?



23. My advice to you is very simple just remember yourself, I am, it is enough to healyour mind and take you beyond, just have some trust. I dont mislead you. Why should I?Do I want anything from you? I wish you well such is my nature. Why should I misleadyou? Commonsense too will tell you that to fulfill a desire you must keep your mind onit. If you want to know your true nature, you must have yourself in mind all the time,until the secret of your being stands revealed.

24. It is right to say I am, but to say I am this, I am that, is a sign of not enquiring,not examining, of mental weakness or lethargy. Practice (sadhana) consists of remindingoneself forcibly of ones pure beingness, of not being anything in particular, not a sumof particulars, not even the totality of all particulars, which make up a universe.

25. Be content with what you are sure of. And the only thing you can be sure of is I am.Stay with it and reject everything else. This is Yoga.

26 The one witness reflects itself in the countless bodies as I am. As long as the bodies,however subtle, last, the I am appears as many. Beyond the body there is only the One.

27. When I say I am, I do not mean a separate entity with a body as its nucleus, I meanthe totality of being, the ocean of consciousness, the entire universe of all that is known. Ihave nothing to desire for I am complete forever.

28. Words betray their hollowness. The real cannot be described, it must be experienced. Icannot find better words for what I know. What I say may sound ridiculous. But what thewords try to convey is the highest truth. All is one, however much we quibble. And all isdone to please the one source and goal of every desire, whom we all know as the I am.

29. When I repeat: I am, I am, I merely assert and re-assert an ever-present fact. Youget tired of my words because you do not see the living truth behind them. Contact it andyou will find the full meaning of words and of silence- both.

30. Self-remembrance, awareness of I am ripens man powerfully and speedily. Give upall ideas about yourself and simply be. Stop making use of your mind and see whathappens. Do this one thing thoroughly. That is all.

31. The fact is you. The only thing you know for sure is: here and now I am. Removethe here and now, the I am remains unassailable.

32. All I can say is I am, all else is inference. But the inference has become a habit.Destroy all habits of thinking and sleeping. The sense I am is a manifestation of adeeper cause, which you may call self, God, Reality or by any other name. The I am isin the world but it is the key which can open the door out of the world.

33. Only your sense I am though in the world, is not of the world. By no effort of logicyou can change the I am into I am not. In the very denial of your being you assert it Once you realize that the world is your own projection, you are free of it. You need notfree yourself of a world that does not exist, except in your imagination.

34. The sense I am is composed of pure light and the sense of being. The I is thereeven without the am. So is the pure light there whether you say I or not. Becomeaware of that pure light and you will never lose it. The beingness in being, the awarenessin consciousness, the interest in every experience that is not describable, yet perfectlyaccessible, for there is nothing else.

35.I am is ever fresh. You do need to remember in order to be As a matter of fact, before you can experience anything, there must be the sense of being. At present your  being is mixed up with experiencing. All you need to do is to unravel being from thetangle of experiences. Once you have known pure being, without being this or that, youwill discern it among experiences, and you will no longer be misled by names and forms.

36. All talk of gnana is a sign of ignorance. It is the mind that imagines that it does notknow and then comes to know. Reality knows nothing of these contortions. Even the ideaof God as the Creator is false. Do I owe my being to another being? Because I am allis.

37. My teacher told me to hold on to the sense I am tenaciously and not to swerve fromit even for a moment. I did my best to follow his advice and in a comparatively short timeI realized within myself the truth of his teaching. All I did was to remember his teaching,his face, his words constantly. This brought an end to the mind, in the stillness of themind I saw myself as I am unbound.


38. One has to understand that the search for reality, God, Guru and the search for the self are the same, when one is found all are found. When I am and God is become in your mind indistinguishable, then something will happen and you will know without a trace of doubt that God is because you are, you are because God is. The two are one.

39. When I am myself goes the I am all comes. When the I am all goes, I amcomes. When even I am goes, reality alone is, and in it every I am is preserved andglorified.

40. I am now 74 years old. And yet I feel that I am an infant. I feel clearly that in spite of all the changes I am a child. My Guru told me that the child, which is you even now, isyour real self (swarupa). Go back to that state of pure being, where the I am is still inits purity before it gets contaminated with this I am or that I am. Your burden is of false self-identification abandon them all. My Guru told me Trust me. I tell you, youare divine. Take it as the absolute truth. Your joy is divine; your suffering is divine too.All comes from God. Remember it always. You are God, your will alone is done. I did believe him and soon realized how wonderfully true and accurate were his words. I didnot condition my mind by thinking: I am God, I am wonderful, I am beyond. I simplyfollowed his instruction, which was to focus the mind on pure being, I am and stay in it.I used to sit for hours together, with nothing but the I am in my mind and soon peace
and joy and a deep all-embracing love became my normal state. In it all disappeared -myself, my Guru, the life I lived, the world around me. Only peace remained andunfathomable silence.

41. Dont you see that it is your very search for happiness that makes you feel miserable?Try the other way: indifferent to pain and pleasure, neither seeking, nor refusing, give allyour attention to the level on which I am is timelessly present. Soon you will realize that peace and happiness are in your very nature and it is only seeking them through some particular channels that disturbs. Avoid the disturbance, that is all. To seek there is noneed, you would not seek what you already have. You yourself are God, the SupremeReality. To begin with, trust me, trust the teacher. It enables you to make the first step -and then your trust is justified by your own experience.

42. The best is the simple feeling I am. Dwell on it patiently. Here patience is wisdom;dont think of failure. There can be no failure in this undertaking.

43. No use rebelling against the very pattern of life. If you seek the immutable, go beyond experience. When I say remember I am all the time, I mean come back to itrepeatedly. No particular thought can be minds natural state, only silence. Not the idea of silence but silence itself. When the mind is in its natural state, it reverts to silencespontaneously after every experience, or rather, every experience happens against a background of silence. Now, what you have learnt here becomes the seed. You may forgetit apparently. But it will live and in due season sprout and grow and bring forth flowersand fruits. All will happen by itself. You need not do anything, only dont prevent it.

44. First know your own mind and you will find that the question of other minds does notarise at all, for there are no other people. You are the common factor, the only link  between the minds, Being is consciousness; I am applies to all.

45. The I am is a thought, while awareness is not a thought; there is no I am aware inawareness. Consciousness is an attribute while awareness is not, one can be aware of  being conscious, but not conscious of awareness. God is the totality of consciousness, butawareness is beyond all being as well as non-being.

46. When you follow my advice and try to keep the mind on the notion of I am only,you become fully aware of your mind and its vagaries. Awareness being lucid harmony(sattwa) in action dissolves dullness and quietens the restlessness of the mind andgently but steadily changes its very substance. This change need not be spectacular; itmaybe hardly noticeable; and yet it is a deep and fundamental shift from darkness to lightfrom inadvertence to awareness.

47. There is the body and there is the Self, between them is the mind, in which the Self isreflected as I am. Because of the imperfections of the mind, its crudity and restlessness,lack of discernment and insight, it takes itself to be the body and not the Self. All that isneeded is to purify the mind so that it can realize its identity with the Self. When the mind merges in the Self, the body presents no problems. It remains what it is, an instrument of cognition and action, the tool and the expression of the creative fire within.

48. The tangle which is entirely below the level of consciousness can be set right by being with yourself, the I am, by watching yourself in your daily life with alert interestwith the intention to understand rather than to judge, in full acceptance of whatever mayemerge, because it is there, you encourage the deep to come to the surface and enrichyour life and consciousness with its captive energies. This is the great work of awareness;it removes obstacles and releases energies by understanding the nature of life and mind.Intelligence is the door to freedom and alert attention is the mother of intelligence.

49. There must be love in the relation between the person who says I am and theobserver of the I am. As long as the observer, the inner self; the higher self considershimself apart from the observed, the lower self, despises it and condemns it, thesituation is hopeless. It is only when the observer (vyakta) accepts the person (vyakti)as a projection or manifestation of himself, and so to say, takes the self into the Self, theduality of I and this goes and the identity of the outer and the inner, the SupremeReality manifests itself.

50. There is no I apart from the body nor the world. The three appear and disappear together. At the root is the sense I am. Go beyond it. The idea I-am-not-body is merelyan antidote to the idea I-am-the-body, which is false. What is that I am? Unless youknow yourself, what else can you know?

51. All hangs on the idea I am. Examine it very thoroughly. It lies at the root of everytrouble. This I am idea was not born with you. You could have lived very well withoutit. It came later due to your self-identification with the body. It created an illusion of separation where there was none. It made you a stranger in your own world alien andinimical. Without the sense of I am life goes on. There are moments when we arewithout the sense of I am, at peace and happy. With the return of I am, trouble starts.


52. It is because the I am is false that it wants to continue. Reality need not continue knowing itself indestructible, it is indifferent to the destruction of forms and expressions.To strengthen and stabilize the I am we do all sorts of things all in vain for the I amis being rebuilt from moment to moment. No ambition is spiritual. All ambitions are for the sake of I am. If you want to make real progress you must give up all ideas of  personal attainment.

53. When I met my Guru, he told me: you are not what you take yourself to be. Find outwhat you are. Watch the sense I am, find you real self I obeyed him because I trustedhim; I did as he told me. All my spare time I would spend looking at myself in silence.And what a difference it made, and how soon. It took me only three years to realize mytrue nature. My Guru died soon after I met him, but it made no difference. I rememberedwhat he told me and persevered. The fruit of it is here, with me.

54. All directions are within the mind. I am not asking you to look in any particular direction. Just look away from all that happens in your mind and bring it to the feeling Iam. The I am is not a direction. It is the negation of all directions. Ultimately even theI am will have to go for you need not keep asserting what is obvious. Bringing the mindto the feeling I am merely helps turning the mind away from everything else.

55 Tirelessly I draw your attention to the one incontrovertible factor that of being.Being needs no proofs it proves itself. If only you go deep into the fact of being anddiscover the vastness and the glory, to which the I am is the door, and cross the door andgo beyond, your life will be full of happiness and light. Believe me, the effort needed isas nothing when compared with the discoveries arrived at.

56. Hold on to the sense I am to the exclusion of everything else. When this mind becomes completely silent, it shines with a new light and vibrates with new knowledge. Itall comes spontaneously; you need only to hold on to the I am.


57. Begin with feeling I am. All else is neither true nor false, it seems real when itappears, it disappears when it is denied. A transient thing is a mystery. The real is simple,open, clear and kind, beautiful and joyous. It is completely free of contradictions. It isever-new, ever-fresh, and endlessly creative. Being and non-being, life and death, alldistinctions merge in it.


58. The teacher tells the watcher you are not this, there is nothing yours in this, except the point of I am, which is the bridge between the watcher and his dream. I am this, I amthat is a dream, while pure I am has the stamp of reality on it. You have tasted so manythings all came to naught. Only the sense I am persisted unchanged. Stay with thechangeless among the changeful, until you are able to go beyond.


59. 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 arenot a person, find out who you are. He does it and goes beyond.

60. He who is beyond time is the un-nameable. A glowing ember moved round andround quickly enough, appears as a glowing circle. When the movement ceases, theember remains. Similarly, the I am in movement creates the world. The I am at peace becomes the Absolute.

61. Immortality is freedom from the feeling: I am. Yet it is not extinction. On thecontrary, it is a state infinitely more real, aware and happy than you can possibly think of.Only self-consciousness is no more. Who would remain even to say I am the witness?When there is no I am, where is the witness? In the timeless state there no self to takerefuge in.

62. The witness is both unreal and real. The last remnant of the illusion, the first touch of the real. To say: I am only the witness is both false and true, false because of the I am, true because of the witness. It is better to say: there is witnessing. The moment you sayI am, the entire universe comes into being along with its creator.

63. Trust the teacher. Take my case. My Guru ordered me to attend to the sense I am andto give attention to nothing else. I just obeyed. I did not follow any particular course of  breathing or meditation, or study of scriptures. Whatever happened I would turn away myattention from it and remain with the sense I am, it may look too simple, even crude.My only reason for doing it was that my Guru told me so. Yet it worked! Obedience is a powerful solvent of all desires and fears.

64. Look at the I am as a sign of love between the inner and the outer, the real and theappearance. Just like in a dream all is different, except the sense of I, which enables youto say I dreamt, so does the sense of I am enable you to say, I am my real Self again. Ido nothing nor is anything done to me. I am what I am and nothing can affect me. Iappear to depend on everything, but in fact all depends on me.

65. In the immensity of consciousness a light appears, a tiny point that moves rapidly andtraces shapes, thoughts and feelings, concepts and ideas, like a pen writing on paper. Andthe ink that leaves a trace is memory. You are that tiny point and by your movement theworld is ever re-created. Stop moving and there will be no world. Look within and youwill find that the point of light is the reflection of the immensity of light in the body asthe sense I am. There is only light all else appears.

66. To be the point of light (reflected as the sense I am) tracing the world is turiya. To be the light itself is turiyatita. But of what use are names when reality is so near?

67. The sense of I am is both unreal and real. Unreal when I say I am this or that. It isreal when we mean I am not this nor that. The I am and the witness are not one, butwithout one the other cannot be.

68. Give your heart and mind to brooding over the I am, what is it, how is it, what is itssource, its life, its meaning. It is very much like digging a well. You reject all that is notwater, till you reach the life-giving spring.

69. The witness and consciousness appear and disappear together. The witness or thesense I am too is transient but is given importance to break the spell of the known; theillusion that only the perceivable is real. Presently for you perception is primary andwitnessing secondary, revert it to make witnessing primary and perception secondary(The I am is just a device to revert).

70. 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 isopen, only you are not at it. You are waiting at the non-existent painted doors, which willnever open.

71. Keep the I am in the focus of awareness, remember that you are, watch yourself ceaselessly and the unconscious will flow into the conscious without any special effort onyour part. 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. To go deeper,meditation is essential, the striving to go beyond the states of sleep, dream and waking. Inthe beginning the attempts are irregular, then recur more often, become regular, thencontinuous and intense, until all obstacles are conquered.

72. All that happens, happens in and to the mind, not to the source of the I am. Onceyou realize that all happens by itself (call it destiny, or the will of God or mere accident),you remain as witness only, understanding and enjoying, but not perturbed.

73. Before you can say I am, you must be there to say it. Being need not be self-conscious. You need not know to be, but you must be to know.

74. The subtle body is created with the emergence of the I am idea. The two are one. Itis momentary. Real when present, unreal when over. Call it empirical, or actual, or factual. It is the reality of immediate experience, here and now, which cannot be denied.You can question the description and the meaning, but not the event itself. Being andnon-being alternate and their reality is momentary. The immutable reality lies beyondspace and time. Realize the momentariness of being and non-being and be free from both.

75. The I am is at the root of all appearance and the permanent link in the succession of events that we call life; but I am beyond the I am.

76. All the glories will come with mere dwelling on the feeling I am. It is the simplethat is certain, not the complicated. Somehow, people do not trust the simple, the easy, thealways available. Why not give a honest trial to what I say? It may look very small andinsignificant, but it is like a seed that grows into a mighty tree. Give yourself a chance.

77. I was taught to give attention to my sense of I am and I found it supremely effective.Therefore, I can speak of it with full confidence. But often people come with bodies, brains and minds so mishandled, perverted and weak that the state of formless attention is beyond them. In such cases some simpler token of earnestness (like repeating a mantra)is appropriate. After all it is the earnestness that is indispensable, the crucial factor.Sadhana is only a vessel and it must be filled to be brim with earnestness, which is butlove in action. For nothing can be done without love.

78. Delve deeply into the sense I am and you surely discover that the perceiving center is universal, as universal as the light that illumines the world. All that happens in theuniverse happens to you, the silent witness. On the other hand, whatever is done, is done by you, the universal and inexhaustible energy.

79. Theoretically you always have a chance for self-realization. In practice a situationmust arise, when all the factors necessary for self-realization are present. This need not discourage you. Your dwelling on the fact of I am will soon create another chance. For attitude attracts opportunity. All you know is second-hand. Only I am is first-hand andneeds no proofs. Stay with it.

80. You have to go within. Whatever great things have happened in nature, however  powerful, still they disappear right here. These situations appear and disappear. This isactually abstract, what is solid here is the knowledge I am. The seen and seeingdisappear. I tell this only to those who are prepared to listen. Whatever appears is boundto disappear.

81. The greatest appearance is the knowledge I am. It is invisible before the birth andafter the death of the body, and while it is visible it is a solid thing. Many great sageshave appeared and disappeared because of the powerful seed I am.

82. The knowledge I am is time bound, all your knowledge sprouts from the conceptthat you are. This infinitesimal seed contains the universe. You miss the point; you do notunderstand me properly. This principle I am I am telling you about again and again. Allquestions will be over once you solve the riddle of I am.


83. The knowledge I am is the soul of the entire world. The witness of the knowledge Iam is prior to the knowledge I am. Try to understand yourself as you are, do not addany qualifications.


84. The I am is the sum total of everything you perceive. It appears spontaneously anddisappears, it has no dwelling place. It is like a dream world. Do not try to be something,even a spiritual person. You are the manifested. The tree is already there in the seed. Suchis the I am. Just see it as it is.


85. You are separate from I am. I am is itself an illusion. The knowledge I am and theworld are tricks of Maya. There is no substance in them. There are no words actually; youspeak words for your satisfaction.

86. The I amness is pulsating I am, I am. The feeling of I amness is there because of the essence of the food body and vital breath, when these are gone the pulsation of Iamness will not be there. Beingness goes into no-beingness.

87. Because of the knowledge I am we conduct all activities. In the morning when youwake up you get the first guaranty, that conviction of I am. Then because you are not ina position to sustain or tolerate that I amness you bestir yourself. You get up and movearound here and there and the activity starts.

88. That attention of I amness is always there in the waking state, but we are not alert towatch it. There is no other attention to be followed. Be attentive to that attention I am.

89. Deal with the knowledge I am. This I amness is there first, isnt it? primary. ThatI must be there before you receive this sickness of samskara (obstacles). Initially you have to understand that the knowledge I am is a product of the food essence. When youknow that you are, the world also is.

90. The Guru, God, your own knowledge these three are one. If you know that, you become quiet Guru means knowledge and knowledge means I am. The I amness isitself the Guru.

91. That state in which you were before you acquired this knowledge I am is the realstate. Only after you got this knowledge you identified with the body-mind. Whatever you have acquired, including the body-mind, that will go, and it is useless, and that isthat. But your original state, before you acquired the body, is the Truth, is the Real state,and it will remain.

92. The beginning and the end of this understanding is the knowledge I am. The beginning of concepts started with the primary concept I am. Having wandered throughall the concepts, and rejected them, you have to get rid of this last or the first concept.

93. To start with you have to be in that beingness or I am without the body sense. Youfeel that you are the body now but when you abide in that beingness you will know thenhow you are without the body sense.. But dont forget, at the same time; that body andthe vital breath are very necessary. Once you understand these three entities correctly(body, vital breath and the message I am), then you are apart.

94. This knowledge I am comes to you after your body is born, after that the body of childhood grows on its own and becomes old. What remains in the end is only one thingI am. So all through life you have to remember to investigate who is this I am.Otherwise birth and death will have no meaning for your beingness, because that beingness will also be dissolved after the death of the body.

95. To understand more clearly take the example of the dream world. You are in deepsleep and suddenly you feel I am and that I amness creates a dream world. Similarlythis manifest world is created by that I amness. You will realize this later in the searchfor truth. The last progress will be for you to transcend this I amness and get stabilizedin the ultimate.

96. The knowledge I am is the first ignorance and whatever knowledge you acquire withit is ignorance. Go back to the source of your ignorance.

97. Whatever is called God or Self is because there is the beingness, the feeling that Iam. That is the fundamental principle, the basis of all your knowledge, but you areidentifying yourself with the body.

98. With greatest interest you get absorbed in your Self. By giving attention only to your I consciousness you can reach it. Without giving attention to the body but to the sense Iam.


99. The consciousness that has come out of the five elements, through the body, is thequality of beingness, the knowledge that I am. That state of beingness will perish. Thereis no necessity for following any particular path, everything is the same. Think of thatwhich is the center of the cosmos, dont let your attention stray in any way from theknowledge of beingness, I am. Keep on knowing that I am and through this insistenceyou will know the state you want to reach.

100. Before this knowledge I am appeared on you, you were absolutely unattached. Assoon as this knowledge dawned on you became attached to everything around you. Onlythat false I is attached. Everything is just happening and that false I is taking the creditfor doing things.

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..............   101 All this conceptual cycle is created by you because you have the concept I am,which you must eradicate yourself. When you are in deep sleep is there any experience of  pleasure and pain or birth and death? What does that mean? It means that concept I amhas vanished.

102. You must meditate on that I am without holding on to the body and mind. As younursed at your mothers breast when you were a baby, so must you nurse at this I am,the knowledge of your beingness. Remember and meditate on this also I have no fear, Iam beyond fear. I am telling you that this fear will gradually lessen and will gocompletely, because I say so. The medicine for that fear is my word.

103. The Absolute state does not know itself, but the Absolute is offered and opportunityto understand itself through the food product, the I am. The very core of all atoms is permeated by that knowledge I am. Embrace all the atoms of the universe with thefeeling that all of them have come inside us in the form of the knowledge I am.

104. You are so used to support of concepts that when your concepts leave you, althoughit is your true state, you get frightened and try to cling to them again. This is the meeting point of that immanent principle and the Eternal, the borderland. Why is the intellect puzzled here? That beingness which you are experiencing is melting away. When theconcept of I am goes, intellect also goes. So the intellect gets that frightening experienceof I am going.

105. When you become one with that knowledge you will realize that the knowledge Iam is the very Guru of the universe. Dont make use of anything except the knowledge Iam. Forget everything else. Consider a magnificent tree with many branches and leaves.Go to the root and not the branches.

106. The I am connotes the three states, waking, dream and deep sleep. I am meansthat you are these three states, when these are gone the memory is also gone.

107. The appearance of the primary concept I am is the beginning of duality. I startedcounting with myself, before this counting starts. That has no number. That is theAbsolute. With that little movement I am this counting started.

108. What you must witness is not your thoughts but the consciousness I am.Everything is an expression of the I am, but you are not that; you are prior to the I am.

109.There is the true Awareness, from which comes consciousness, which is your feelingI am, be one with your consciousness and that is all that you can do, the Ultimate mustcome to you. You can only watch what happens there is nothing you can do to get it.

110. The Guru is the same all-pervading consciousness I am. The Sat-Guru has gone beyond all these concepts, including the primary concept I am.

111. There is no proprietor behind that feeling of awareness. It only is, it is beyonddescription, and words cannot be of any use. That is the permanent state and thismanifestation is only its movement. Nobody becomes a Parabrahman, nobody can become a Parabrahman: It is. Before the knowledge I am appeared on you, that isParabrahman. If you revert properly, the consciousness I am will disappear. There isno movement.

112. When you feel that you are separate from the feeling I am isnt there something or someone who knows that there is a difference? Find out, are you separate unknowingly?Are we all here because of our volition to be born or has this knowingness appeared in usunknowingly? This beingness has come to you without your knowledge, but you areusing it according to your own volition. I want to sentence that inviduality to death. Is itnot justice that I pronounce this sentence? So think carefully. The individuality must go.Parabrahman is purest justice and Truth.

113.There are various types of charity, but the greatest charity is the renunciation of theknowledge I am. When you give that up you escape birth and death. Waking staterepresents activity; deep sleep represents peace, quiet. When these two are present itmeans I am is there, but you the Absolute are neither the waking state, deep sleep nor I amness.

114. What else is there except the touch of I am? Why do you worry about discoveringMaya and Brahma and all that? Understand what this principle I am is and you arefinished. That I am is in bondage because of concepts.

115 I want to take you to that I am concept which is the last outpost of illusion and getrid of it. Understand the quality of these concepts.

116. What capital is available to you? Only that I am, it is a product of this five-elemental food essence. First you become the consciousness, then you realize that you aremanifestation.

117. The Bhagavad-Gita says that we have five senses of knowledge; these are verysubtle. More subtle than the senses is the mind, subtler than the mind is the intelligence and subtler than these is the vital breath. And yet more subtle is He, the beingness, theI am.

118. You know you are sitting here. Be attentive to that knowledge only. Just be in your  beingness. That knowingness I am has created the entire universe. Hold on to that;nothing has to be done. Once you recognize that principle it becomes tranquil. Becomeone with that and all your needs will be satisfied.

119. I have been very open, very explicit. Ive been telling you that you are not the body,you are that knowledge only and that vital breath is your conveyance, a tool by whichyou carry out your activities, and the knowledge I am is very subtle. Because of your knowledge, you are and world is.

120. Dont get involved in anything stay in the consciousness I am and dont go on aintellectual binge again. Consciousness indicates to the consciousness, expounds theknowledge; but you will not dwell there, you embrace the body. The knowledge I amtells the knowledge about itself to the I am only.

121. You are worrying because of the intellect, but you have only to continue in that Iam with faith, you have nothing else to do. You are likely to miss that incident if you tryto use your intellect. Just let it happen. Hold on to the feeling I am, dont pollute thatstate by holding on to the body sense.

122. Maya is the primary source of illusion. At that point, love for the Self begins: I am,the love to be. Its expression is all this manifestation.

123. After deep sleep, as soon as consciousness dawns on you of I am that is thewitness. Before that moment you did not know that you are, there was no witness, noknowledge of I am.

124. As long as you identify with the body-mind you are conditioned. Once you stabilizein the knowledge I am unconditionally you are the manifest I amness no more anindividual. In the manifested state of I amness there is no question of your doing, because you are no more an individual. Whatever happens, happens in your consciousness. Whatever happens through this, you also know it will happen, but there isno question of doing or being anything.

125. In the womb that knowingness is ignorant of its existence, the I am is not present but the I am principle is started there. All things happen unknowingly, but even tounderstand that is very difficult, it is beyond our comprehension.

126. The first film is when that knowingness appears on you. In that knowledge I am allis contained. Only in that film when the film started knowing itself, I am; then youcame to know all this. Did you know anything before?

127. That knowledge I am is born out of love, but the illusion has taken such hold of itthat love for the I amness has gone into the background. To stay with it has becomeincreasingly difficult. Without the manifestation the love was total.

128 You are a man because you identify with the body. If you do not identify with the body, what sex are you? After leaving the body, the vital breath and the I am merge intothe substratum. Then where is man or woman?

129. In my original true state I have no form and no thoughts. I didnt know I was, butsuddenly another state appeared in which I had a form and thought, I am. How did thisappear? The one who explains how these appearances have come about is the Sat-Guru.

130 Your first step is beingness: embrace the knowledge I am be that. I am trying tospeak of my most intimate secrets. Just as the dream world, uncalled for, has appearedand you observe it, similarly this world, uncalled for, has appeared and you are compelledto observe it. Just observe. Spontaneously, unknowingly, your beingness has appeared.Knowingly you dont know Now I am going to be; only after the formation of Iamness do you know I am.

131. The knowledge I am is the film, the destiny. Finally what is our destiny? It is that birth chemical, that film in which everything is recorded and everything is happening.Where are you in this?


132. What do you mean by study? That means you are only trying to remember theconcepts. What I am saying is that you become concept-free. Put an ax to the concepts,including the concept I am.

133. This knowledge I am has appeared out of love and that love comes out of existence. When this knowledge has dawned on the Self it is absolutely happy but after the child is two or three years old, gradually it gets involved in I and mine, andgradually he loses hold of the joy I am. The result of this involvement is that he comesto the conclusion that he was born and is going to die.

134. There is no separate God to propitiate and get things done according to our will.Without doing anything you have the knowledge I am. Immense courage, heroism andconviction that you are that is ishwara, that is you. I am giving you instructionsregarding your beginningless being but you prefer to be that monkey form. You are not prepared to leave that form.

135. The manifestation of the dynamic immanent Spirit is in the form of the guna(quality) I am, it understands itself as I am. Then this guna involves itself in theactivities in the world through the three gunas. That is the quality.

136. I am is a quality, an attribute, indicating beingness, but the Self is not a quality. For that Ultimate Self no worldly knowledge is necessary. Words are not called for. But for the sustenance of this beingness, these words and worldly knowledge is necessary.

137. You are dependant for your living on the strength of your body that it gets from thefood you eat and the essence of this food and food body is this consciousness I am.Your beingness is within you not somewhere else.

138. In the traditional view Brahman is supposed to have created the world, Vishnu tomaintain it and Shiva to destroy it. Is not this Brahman who creates the world the same asthe Brahma-randhra out of which the sense of I am comes? Who is this Brahman other than the I amness.

139. The sense of I am is always there; only when it identifies with the body it is calledthe ego.

140. The message I am does not have any form, design, or color. So long as I amis,this experience of manifestation is, once that I amness disappears there is no experience.Once this message I am appears in insect, animal, or human being, immediately themanifestation occurs with that beingness. Inside and outside is full of manifestation.These talks are not for general consumption, for the masses.

141. The message I am has no form, it is only a food container. It is there, it hasmeaning, you cannot perceive it, observe it. The message I am is time-bound. The principle to which I am refers is beyond time, timeless, eternal.

142. The knowledge I am is the same, whether it is an insect, worm, human being or anavatar (being of the highest order); the basic consciousness is the same in all of these.

143. There is no reason why this consciousness came about, but once it comes about, itcannot stand still, consciousness is the same as movement. That movement takes placethrough the three gunas, which are inherent in this knowledge I am. All movement takes place through these gunas and this consciousness keeps on humming.

144. Satva is only the essence of the five elements and in that is the knowledge I am.All that is still of the five elements, so how did this come about? Then my Guru told me,this is what you are, the whole story; so from my own experience I know that it is allignorance.

145. My Guru pointed out to me that originally I had nothing to do with all this and all Ihave with which to solve this mystery of life is the knowledge I am; without that thereis nothing. So I got hold of it, as my Guru told me, and then I wanted to find out how this body aspect came about without my knowledge and how alone on that any other knowledge come about, and that again is a result of five elements. Therefore, whatever anybody thinks he has is sheer ignorance, and I know it from my own experience.

146. If this is ignorance, then where is my beingness? My beingness is in a town which isno-town, in a place which is no-place. How did this come about? Because of thisknowledge I am, which is ignorance. Maya, which came about suddenly, without my asking. Once having come about, this Maya liked what it had created and it wanted that beingness to last for all time. Maya embraced it with such fierceness, that, at any cost, itwants to prolong the existence of that beingness as long as it can.

147. The beingness, the I am, is merely an instrument, it is not you. It is an instrumentof knowledge, and that great instrument of knowledge is called God, which is the qualityof the food essence. Out of that alone you will be able to see everything else.

148.One who is completely rid of coming and going, and finally, one who is completelyrid of ones very own concept that I am, is completely liberated.

149. Brahman means the emanation of the world, simultaneously confirming that I am.In this Brahman everything is illusion, but who understands that? The principle thatunderstands, realizes, and witnesses is the Parabrahman. Witnessing happens to theParabrahman. In this manifest state everything is ever changing, nothing is permanent,and all is illusion.

150. When you are in deep sleep and you feel that you are awake, the dream worldappears simultaneously. With the I am, the world appears in the waking and dreamstates.

151. Concepts come into the sense of being I am because of the vital breath that causesthe mind flow. Mind means words, so thoughts are there they are the concepts. Look atyour root, the child consciousness, and finish it off.

152. It is only during the duration of the beingness that the world and creation is. This power is the faith in the primordial concept I am, and that is the concept that weaves theweb of creation. The entire manifestation is an appearance in this concept.

153. You must come to a firm decision. You must forget the thought that you are the bodyand be only the knowledge I am, which has no form, no name. Just be. When youstabilize in that beingness it will give all the knowledge and all the secrets to you, andwhen the secrets are given to you, you transcend the beingness, and you, the Absolutewill know that you are also not the consciousness. Having gained all this knowledge,having understood what is what, a kind of quietude prevails, a tranquility. Beingness istranscended, but beingness is available.

154. On my true, whole, homogenous state just a small ripple appeared, the news came, Iam. That news made all the difference, and I started knowing this; but now I have knownmy true state, so I understand my true state first, and then I understand that this ripple iscoming and going on my true state. While in your case, you take interest in the ripple anddont take interest in your true state.

155. The consciousness that I am has created, and sustains, all the wonders in the worldfor which men take credit; on the other hand this consciousness has no control over itself.The principle out of which you have sprouted has tremendous powers. Lord Krishna has said, You worship me, be devoted to me, this means what? The knowledge I am whichis indwelling in you worship that only.

156. Lord Krishna said All are my expressions. This knowledge I am in each speciesis myself. The very life force luminous, bright, radiant, indwelling principle is myself.

157. When you got yourself separated from the Absolute with this identity I am, youfelt fragmented, isolated, and that is why your demands started. In the Absolute there areno needs, only the Absolute prevails. The truth is total Brahman only, nothing else butBrahman. In a total Brahman state arose the touch of beingness, I am, and with that,separation started, otherness has come. But this I amness is not just a small principle,that itself is the moolmaya, the primary illusion.

158. If you want to remember this visit, if you have love for me, remember this I am principle and without the command or direction of this principle, do nothing.

159. The Maya is so powerful that it gets you completely wrapped up in it. Mayameans I am, I love to be, It has no identity except love. That knowledge of I am isthe greatest foe and the greatest friend. Although it might be your greatest enemy, if you propitiate it properly, it will turn around and lead you to the highest state.

160. Death is considered to be a traumatic experience, but understand what happens. Thatwhich has been born, the knowledge I am, will end. That knowledge, which was limited by this body, will then become unlimited, so what is to be feared?

161. That feeling of love must be understood and then love will unfold itself. Love for theSelf, this consciousness, I am, those who have understood this as the true love, havethemselves become love. All has merged in them.

162. This illness that I have got is not separate from what exists as the body, breath andthe knowledge I am. This is one bundle, which has been created; whatever happens iscontained in that bundle. I have been separate from it before conception, and willcontinue to be separate from what has been created.

163. What was conceived has grown physically, and some of the expressions of thisknowledge I am have achieved tremendous things. At the end of the time span themagnificent personalities, and whatever they have achieved both have disappeared,however long the time, there is an end to it.

164. What is wrong is that you consider yourself to be limited to this body and shape.What knowledge I try to give is given to the knowledge I am in each of you, which isthe same. If you try to get the knowledge as an individual you will never get it.

165. That I am is a concept is to be understood while the concept is there. Once itmerges in the original state, who (or what) is there who wants to know? The illusoryentity has disappeared.

166. Whatever I am telling you is not the truth, because it has come out of this I am.The truth is beyond expression. I am taking you again and again to the source of thespring. Once you go to the source you will come to know there is no water, water is thenews I am.

167. Understand that it is not the individual that has consciousness; it is theconsciousness which assumes innumerable forms. That something which is born or whichwill die is purely imaginary. It is the child of a barren woman. In the absence of this basicconcept I am, there is no thought, there is no consciousness.

168. Any embodied person with the knowledge I am carries on his activities in theworld with the name only. That inner core, the I am has no shackles. Once it isunderstood that I am that I am only, and not this shackled form, then no liberation iscalled for, that itself is liberation.

169. In this spiritual hierarchy, from the grossest to the subtlest, you are the subtlest. Howcan this be realized? The very base is that you dont know you are, and suddenly thefeeling of I amness appears. The moment it appears you see space, mental space; thatsubtle sky-like space, stabilize there. You are that. When you are able to stabilize in thatspace, you are space only. When this space-like identity I am disappears, the space willalso disappear, there is no space. When that space-like I am goes into oblivion, that isthe eternal state, nirguna, no form, no beingness. Actually, what did happen there? Thismessage I am was no message. Dealing with this aspect, I cannot talk much becausethere is no scope to put it in words.

170. Most essential is that knowledge I am. Claim it, appropriate it as your own. If thatis not there, nothing is. Knowledge of all stages will be obtained only with the aid of thisknowledge I am From the Absolute no-knowing state, spontaneously this consciousnessI am has appeared no reason, no cause.

171. This passing show maybe likened to the following situation: suppose I was well allalong, then suddenly I was sick and the doctor gave me medicine. After three days myfever was gone. So this stage of fever for three days is the I am consciousness. Exactlylike that a passing show, a time-bound state.

172. The knowledge I am is not a thought but observes thought. The innermost, subtlest principle is that gnawing principle I am, I am without words, by which you know youare. It has no form or image; it is only beingness, the love to be.

173. The I am and the Absolute are not two. In the Absolute the I amness comes andthen the experience takes place. Whatever is happening, from the Absolute standpoint,without the knowledge I am, is very profound, unlimited, and expansive.

174. Investigate that concept I am. In the process of trying to find out your identity or this spiritual search, all will happen in the realm of this consciousness. You finallystumble on, or culminate into the Absolute Parabrahman state, which is desireless.


175. Before the idea I am sprouted, you are, but you dont know you are. Subsequent tothat there have been many happenings with which you have started decorating yourself.You try to derive the meaning of yourself out of subsequent words, happenings, and themeaning of wordsthat is not yougive it up. You are prior to the idea I am. Campyourself there, prior to the words I am.

176. From deep sleep to the waking state, what is it? It is the I am state with no words,later the words start flowing and you get involved with the meaning of the words andcarry out your worldly life with the meaning of those words that is the mind. But beforethe I am and waking state, that borderline, there you have to be.

177. At most I would say you worship that I am principle, be one with it and thatwould disclose all the knowledge Thats all I will say, but the subtlest part is this, fromdeep sleep to waking state. To abide in that you must have an intensely peaceful state. Inthat state witnessing of the waking state happens. You must go to that limit, but it is verydifficult.


178. If you have regard for me remember my words. The knowledge I am is the greatestGod, the Guru, be one with that, be intimate with it. That itself will bless you with all theknowledge relevant for you in the proliferation of that knowledge, it will lead you to thestate which is eternal.


179. What is this knowingness? It is the stamp or registration of the booking I am. Youare booking a flat, which is under construction but where is the flat? It is only the booking. Similarly this I am is only booking, it represents your Absolute state.


180. Discrimination is very necessary to understand what I am saying. It is only after thearrival of consciousness that we try to understand ourselves. Consciousness is the so-called birth, birth means the three aspects: waking state, deep sleep and the knowledge Iam. Once I understand what this birth is, then the whole mystery is solved. Since I havethoroughly known what this birth principle is, I will know very well at that happening of so-called death. I shall observe the departure of the vital breath, the language and the Iamness, there is no question of death.

181. Who is going to give you eternal peace? It is only the sun, that I am. If youembrace that Self-effulgent sun everything else will go, but you will prevail eternally.

182. All your experiences and visions depend on your knowledge I am and this itself isgoing to dissolve. For this knowledge there are no customers, no devotees, because theywant something concrete in their hand, but when your knowingness itself is going todissolve, is it possible to hold on to something?24

183. You live in the house but the house is not yourself. Similarly the knowledge I am isin the body, but it is not the body. When the knowledge I am is not there do you perceive or observe anything?. Knowingness is knowledge and no-knowingness is alsoknowledge, but it has no form. Call that knowledge I am as your Self; dont call the body as knowledge. The knowledge I am is the primary God, meditate on that only.

184. All those praises sung by the Vedas are only for that tiny little pinch I am. Themoment you start making a design of that I amness you are getting into deep waters.This incense holder is silver; you have the knowledge that it is silver. What is the shape,color, or design of that knowledge? If all knowledge is formless, could there be a form,design or color to the knowledge I am? Could it be subject to sin or merit?

185. I never seek anything from anybody else. Whatever I want to get, I want to get outof my own being, I worship that very principle I am and demand what I want out of that; because of that all these things are coming.

186 In this process you, as an individual, are not left at all. Try to understand that I amis a product of the satwa guna, food essence product. When you throw out all theconcepts, including your primary concept (I am), then whatever is, is. Stay put inquietude.

187. All this profound talk is nothing but mental entertainment. As you go further intospirituality you will realize that I am is the very God or soul of an infinite number of universes, but the I am is again entertainment. All my talks are conceptualentertainment.

188. In the first few years the primary concept I am was there, but in a dormantcondition. Later on it started knowing itself. The jnani state is like the child, when thechild was not knowing itself. The apparatus through which that knowingness expressesitself is now quite different, but the principle is the same.

189. The world of Maya is built up of concepts only. I cannot charge the world withgiving me the pain; the whole cause of the pain is the knowingness I am. When thisknowledge was not there was there any pain or pleasure?

190. All your moments of spirituality are based on the I am the body idea. Thisknowledge I am is going to remain for a short period. This will be very clear to youwhen you remain in your real position. Until then accept whatever concepts of spiritualityyou like. Until you know your true state you will accept all the hearsays because youdont know the truth.

191 You must maintain this knowledge I am in proper order. All the dirt, which is notthe towel, should be removed. Similarly I am is the tool through which you get all theknowledge. You worship that I am, remove all the adulteration, the dirt.

192. That knowingness alone points out all the dirt which is imposed on it. Even thespace is not as pure as the knowledge I am. Innately the world is very pure, it isrendered dirty because you identify with the body. Since you do not recognize your Iamness in its purity, you refer to various books and saints to get an identity.

193. To know these senses, to understand these secrets, you surrender to that very principle I am, and that consciousness alone will lead you to this. Presently stabilize inthe consciousness. If you dont do that, your very concepts will be very dangerous to you they will throttle you to death. The knowledge you are the is very source of all energy,the source of all Gods, of all types of knowledge. This is the simplest method, you knowyou are, just be there.

194. You came here and I talk to you but I am not concerned whether you come or go. Iam totally independent. I, as the Absolute, do not need the consciousness. Totalindependence is merely to apprehend and understand. My apparent dependence is on thisconsciousness which says I am. It is this sentience which enables me to perceive you.This concept I did not have but even then I existed. I was there before this consciousnessappeared.

195. When did this process of observing start? It started with the arrival of the wakingstate, deep sleep state and the knowledge I am, all rolled into one I am. This is knownas birth. With the so-called birth this triad has come, and with its arrival observationstarted. Everyday it is going on. The moment the I amness comes it is being used for experiencing, observing etc. Prior to the happening of this birth, where was the Iamness? It was not there.

196. You know you are. Because you know you are, everything is happening. Go to thatknowledge I am. When you understand what that I amness is, then the shell of mysteryis broken.

197. Pose the question from the standpoint that you are only the knowledge I am. The primary ignorance is about our I amness; we have taken it as the Ultimate, that isignorance. We presume that this consciousness is the eternal, the Ultimate, that is themistake. This I am principle is there provided the waking state and deep sleep are there.I am not the waking state, I am not the deep sleep therefore I, the Absolute, am not thatI am. Leave aside this triad, what are you? Understand clearly, when you keep aside thevery instrument of questioning, where is the question? Which you? You have removed theyou.

198. I repeatedly tell you that there is nothing save this consciousness, the knowledge Iam if you feel like worshipping something, worship that. I am giving blessings.Blessings mean what? I am giving confidence and courage.

199. Can any of your concepts grasp the total, the Ultimate? Have you understood thatknowledge itself is ignorance? If it were real it would have been there eternally it wouldnot have had a beginning and an end. Now the experience I am is felt, earlier that experience was not. When it was not, no proof was called for, but once it is, lots of proof is required.

200. One is the Absolute, two is consciousness, three is space. Where there was noknowledge I am that is number one, later on there is the sense I am that is number two, then there is space number three.

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.........200. One is the Absolute, two is consciousness, three is space. Where there was noknowledge I am that is number one, later on there is the sense I am that is number two,then there is space number three.

201. Increase the conviction that you are the formless consciousness. You develop your firm conviction that you are the total manifesting universal consciousness. There isnobody who can have the knowledge of the Truth, the Eternal. It is ones eternal truestate, but is not a knowledgeable state you cannot know It. So-called knowledge is boundless and plenty in the state of attributes, I am. In this body is the knowledge Iam. When the body drops down, the knowledge I am will subside there only whatremains is the Absolute.

202. Be one with the knowledge I am, the source of sentience, the beingness itself. If you are seeking that peace which is priceless, it can only be in establishing yourself in theconsciousness with steadfast conviction. By conviction I mean never doubted, firm,unshakable, never wavering have that kind of conviction in your beingness. Think of nothing else, pray to nothing else, Atma Prem, because of it everything is.

203. In that body the I am is ticking that is the Guru. You worship that I am principleand surrender to that Guru and that Guru will give all the grace. What you call I am and birth, you are not that, it is material. The Ultimate knowledge does not have anyknowledge. This knowledge I am has appeared spontaneously, as a result of the body.See it as it is, understand it as it is.

204. This I am is a concept also, is it not? And you want to hang on to this concept also.This I amness is not going to remain in your association, and when it goes, everythingrelating to that I amness goes. When this is the state of affairs, what is the use of tryingto gain or assimilate knowledge? You are standing on a concept I am and trying to paintthat with another concept.

205. I have experienced all four kinds of speech and transcended them. Rarely willanybody follow this hierarchy to stabilize in the consciousness and transcendconsciousness. Starting from Vaikhari (word), normally we listen to words; fromVaikhari we go to Madhyama (mind-thought); in watching the mind we are inPashayanti where the concept formation takes place and from there to Para (I am without words), and finally from Para to prior to consciousness. This is the line tofollow, but only a rare one follows it receding, reversing.

206. You must possess that confirmation that you are formless, designless and not onlyrely on meditation. Always insist on that you are formless, free and not conditioned. Youmust hammer on this constantly, that is the practice. You must have a strong convictionthat conviction means practicing. That conviction means not only I am but it means Iam free from the I am also.

207. Normally in the name of spirituality, knowledge is expounded. Knowledge is in therealm of five elements and it is talked about as real or unreal so long as the knowledge Iam is there, it is a product of the knowledge I am. A jnani is that state from which thewitnessing of the knowledge I am takes place. In that jnani state there is no touch of Iamness (it is a quality-less state) and it is not knowledge knowledge means I amness.

208. I am is only a few letters. Has anyone been able to keep this I am in his pocketfor all time? If whoever feels that I am had knowledge, would he have cared to becomethis I am? No, he would have said I dont want this consciousness. You are unreal you know that you are that is also unreal. This sense of presence is an untruth, it is likea dream.

209. The Linga-deha is the seed, the chemical, the product of the five elementalessences which give rise to and sustain the consciousness I am. Just like the seed of atree, that seed latently contains all future manifestations and expressions of the tree thatwill sprout out of the seed. You take a fountain pen and on the paper you put a drop of ink, so that drop is the Linga-deha. That drop is the moment of conception; itsexpression is the thought-free state, like space, in the knowingness state. That Linga-deha, that little drop, and the knowledge I am is the same.

210. It is not important where you are, once you are established in the I am. It is likespace it neither comes nor goes; just as when you demolish the walls of a building onlyspace remains.

211. If you do not have the knowledge I am who is going to seek? You must be, onlythen the search can begin. Remember the knowledge I am that alone pervadeseverything be only that and give up the rest.

212. At the moment of death it is the culmination or termination of the Self-experience, Iam. After the termination of I amness there is no experience of knowingness or notknowingness, the knowingness is a quality of the material stuff.

213. All this knowledge has dawned on me, I am not the knowledge. The knowledge Iam, and all its manifestations, are understood. In understanding, I am not That.

214. To establish oneself firmly in the awareness I am, it is not necessary to think Iam, I am. Is it necessary to think you are sitting here? You know that you are sittinghere. Whatever name and form there is belongs to that material and that material is notyou. Do you analyze the problem and with the firm conviction decide that you are not thematerial? When the material disintegrates what does the name refer to? Does it have anysignificance? Only one in ten million goes to the crux of the matter, analyzes what it is,comes to a conclusion, and gets liberated, all by himself. The one who gets liberated isthe consciousness, there is no entity

.215. As long as you are wearing this concept I am you will be involved with all theconcepts. When this concept I am departs there will be no memory left that I was andI had those experiences; the very memory will be erased.

216. All this process of communication, expounding, etc., will go on so long as thisconscious presence is available, and all this is to merely satisfy the concept I am, andyou the Absolute, are not the primary concept I am.

217. That which you like most that itself is I am, the conscious presence but that isnot going to last forever. When the body drops off and the consciousness is extinguished,you need to do nothing. With this understanding do what you like in the world.

218. The only spiritual way to understanding you true nature is to find out the source of this concept I am. Before the sense of presence arrived I was in that state in which theconcept of time was never there. So what is born? It is the concept of time, and thatevent which is birth, living, and death together constitute nothing but time, duration.

219. When you are the space you are no more the body, but whatever is contained in thatspace you are. You are now manifest whatever is known the space. This space isknown as chidakash. In chidakash this knowingness is I am. In the highestParamakash there is no is or is not, It transcends everything.

220. The Guru tells you Get rid of concepts, just be yourself. The seeker havingunderstood what the Guru said, gets rid of the concepts, and now, as the first step, theseeker dwells in the state I am, just being. First of all there is the knowingness I am,without words, with that knowingness the world is. Now when the seeker goes intomeditation that knowingness goes into no-knowingness. This is the highest state in thehierarchy when the body aspect is there because this knowing and no-knowing areaspects of the body, and body means consciousness, and in the realm of consciousness,knowingness and no-knowingness exist. The Absolute transcends knowingness and no-knowingness. So, no-knowingness is the highest in the hierarchy of spirituality, and thedestination is the transcendence of knowingness and no-knowingness.

221. You must know what this I am principle is. It appears spontaneously and with itsappearance begins the riddle of conceptual life.

222. In deep sleep, consciousness was in a dormant condition, there were no bodies, noconcepts, no encumbrances. Upon the arrival of this apparently wakeful state, with thearrival of the concept I am, the love of I am woke up. That itself is Maya, illusion.

223. The emergence of this beingness itself constitutes time. Everything is beingness, butI, the Absolute, am not that. In meditation there was space, when suddenly two formsappeared out of no-form, Prakriti and Purusha and the quintessence of these forms wasthe knowledge I am.

224. There are no individuals; there are only food bodies with the knowledge I am.There is no difference between and ant, human being and Iswara they are of the samequality. The body of an ant is small; an elephants is large. The strength is different, because of size, but the life-force is the same. For knowledge the body is necessary.

225. When this beingness goes, the Absolute will not know I am. Appearance anddisappearance, birth and death, these are qualities of beingness; they are not your qualities.

226. Who is talking?, who is walking?, who is sitting? These are the expressions of thechemical I am. Are you that chemical? You talk about heaven and hell, this Mahatma or that one, but how about you? Who are you? You are not this chemical I am.

227. Not an individual but the knowledge I am must go to its source. Out of the no- being state comes the beingness. It comes as quietly as twilight, just a feel of I am andthen suddenly the space is there. In the space, the movement starts with the air, the fire,the water, and the earth. All these five elements are you only. Out of your consciousnessall this has happened. There is no individual. There is only you, the total functioning isyou, the consciousness is you.

228. Ultimately one must go beyond knowledge, but the knowledge must come, andknowledge can come by constant meditation. By meditating, the knowledge I amgradually settles down and merges with universal knowledge, and thereby becomestotally free, like the sky or the space. It is not possible for you to acquire knowledge, youare knowledge. You are what you are seeking.

229. How amusing it is to see someone who thinks of himself as an individual, whothinks of himself as a doer or achiever. Whatever is happening and the experiencing of the happening, takes place in this consciousness when the I am arises.

230. Get to know that I am without words, which arises in the morning. Knowing theSelf, abiding in the Self-knowledge, is not a mere intellectual knowing. You must be that,and you should not move away from it. Remain firm.

231. In the body the indwelling principle is the consciousness. Abiding in theconsciousness, it became all manifestation. Now transcendence of the consciousness hasalso occurred. With the appearance of consciousness, the Absolute knows it is, I am.This is the experience. There are other experiences now, in this time factor, butexperiences are gradually dropping off, including this primary experience I am. It isonly the consciousness that is going to disappear; the Absolute is always there.

232. Because the I am principle is there, it is moving all over. To recognize it, you puton various uniforms in order to give it identity, but the principle is already there, and because of that principle you are engaging in various activities. Unless you wear theuniform (the body) you will not be able to conduct any activities. Once you discard this I amness uniform, what remains is the Parabrahman. That which is eternally current isthe Parabrahman.

233. In this body is the subtle principle I am, that principle witnesses all this. You arenot the words. Words are the expression of space, they are not yours. Still further you arenot that I am

234. When you began knowing that you are, you did a lot of mischief, but when the Iam is not there, there is no question of mischief.

235. The I am is absent only in the state of samadhi, when the self merges in the Self.Otherwise it will be there. In the state of a realized person the I am is there, he justdoesnt give much importance to it. A jnani is not guided by a concept.

236. This body is like an instrument that says I am, like an announcer. Presently youthink you are the body-mind, and whatever concepts you have gathered are flowing out.When you begin spirituality, you reject the body-mind with I am not that. Then youcome to the I am only, without words. Then you are everything; you are not confined tothe body.

237. The riddle of spirituality cannot be solved by the intellect. At the most, your intellectcan provide you with livelihood. Whatever you try to become, that is not you. Before thewords come out, before you say I am, that is you. You must be concerned with onlyyourself. Dont worry about anybody else. What are you?

238. The capacity of consciousness is something astounding. I didnt know I was, andthen suddenly I knew I am. This I amness is the power of Maya.239. What is the most ingrained habit you have? It is to say I am. This is the root habit.Words and experiences are unworthy of you. This habit of experiencing will not go untilyou realize that all this is the domain of five elements, and the experiences in the fiveelements, are unreal. This I amness itself is unreal.

240. You must give up the identity with the body. Abidance in that knowledge I amwhich does not identify with the body-mind is the spiritual light. Self-love and I amwithout words are the same. The sickness may come and go, but the self-love does notgo.

241. Until you recognize and completely identify yourself with the knowledge I am,you will identify with the body. When one disidentifies with the body, one transcends notonly the body but consciousness as well, since consciousness is a product of the body.The consciousness no longer says I am, I am.

242. When you were unaware of this message of I am how did you function? Thequestion I put, nobody can answer. All of your great scholars, people with a lot of knowledge, have gone into quietude.

243. That state of being is common to all, that is the message I am without words.Change is only in the mind-flow. All the studies you are doing are in the realm of mind-flow. The sense of I am is present because of your birth, through which you encounter many thoughts and concepts, always changing. Presently the message I am is constant.

244. The body is not you, the name is not you. The body is the food you have consumed;the taste of it is the knowledge I am. That is Self, the feeling I am, that is the love to be. How amazing, how incredible, it has no name, but you give many names to it. It is theSelf, the love to be. That love to be is all pervading. Before you conceptualize anything,you are, even before the knowingness, you are.

245. You are afraid because you have assumed something as I am, which actually youare not. Suppose you find a diamond ring on the road and you pocket it. Since it is notyours, a fear overcomes you. When you put on an identity that is not yours, you areafraid. When you are the pure I amness only, there is no fear. Presently you are this Iam, but this I am is not the truth. Whatever you are prior to the appearance of I am,that is your real nature.

246. Dont roam about, dont come here either. Abide in quietude, peace, stability. Herewe are not engaged in any buying or selling. That knowledge I am, without concepts, isevoked or stimulated by the consciousness and peace which emanate from this place.

247. You did not have the concept I am in the course of the nine months in the womb.Understanding this state of affairs, the concept I am comes spontaneously and goesspontaneously. Amazingly, when it appears, it is accepted as real. All subsequentmisconceptions arise from the feeling of reality in the I amness. Try to stabilize in the primary concept I am, in order to lose that and with it all other concepts. Why am Itotally free? Because I have understood the unreality of that I am.

248. If you sit here quietly, being one with the knowledge I am, then you are notconcerned with the world or what goes on in the world. It is only when the consciousnessstarts operating and there are various movements in the consciousness that the behavior in the world takes place. When I am not conscious of the existence of the body,experiences are not registered.

249. The mumukshu, is in kindergarten, spiritually inclined, but identifying with the body-mind. The sadhaka is one who has dis-identified with the body-mind. A siddha isone who has stabilized in the knowledge I am, and in the process, has transcended it. Inthis journey you very well know where you are.

250. The core of this consciousness is knowingness, to know I am. It is not a personality, not an individual. It is total manifestation. Beingness is there, it fillseverything. Nevertheless, this quality I am is the result of the material, objective body.In the seed the whole tree is latent. In the droplet I am all three worlds are squeezed in.

251. The highest state is the state of a jnani. The first step is to be that droplet (I am).In the process of knowing that droplet, you are out of it, and that is a jnani. A jnani isnot obsessed by any calamities or any problems, because he has transcended the I am principle. He watches the play as a witness.

252. The whole universe is experienced in the consciousness I am. If that is not there,what else can ever exist? This consciousness is beating a drum; everyone is carried away by the noise of the drum. Who looks for the drummer? Who is sounding and beating thedrum? It is so amazing that no one casts even a glance at this speck of consciousness.

253. The habit of considering Self as body has influenced everybody too much. Theknowledge I am is your Guru. Be in it.

254. The letters I am are written spontaneously with a certain ink. What is that ink which was used to write that which you are? In that ink with which the letters I am werewritten, in that ink of the title of Tej Sesh Bhagavan is confirmed by the Vedas. Seshmeans the leftover, the remains. That Tej Sesh Bhagavan has come spontaneously andwill spontaneously go. The firm conviction that I am this, the three states waking state,deep sleep and the knowledge I am are the aspects of that Tej Sesh Bhagavan. Youare not that.

254. Worship the knowledge I am as God, as your Guru. Do you see the image of yourself in the mirror first, or do you know you are prior to that? Which is first? If youare not, can you see your image in the mirror? Give up trying to evaluate the real I or thecounterfeit I, but associate with the Brahman, I am the Brahman.

255. The message I am is there. The mind flow is also there; it is not a personality, it isthe consciousness. The very idea that you are the body is ridiculous; the consciousness isexperiencing its manifestation. A rare being will realize this.

256. The Ultimate you can never be lost; whatever you have lost, you have lost onlywords. The Ultimate you knows or feels I am without words. Through this I am comesthe world knowledge. You are not in isolation, you are part and parcel of the worldknowledge.

257. Presently the feeling that you are is also memory. To sustain that memory of I am,all these raw materials are necessary. You are not that I am. You are as the Absolute, prior to this I am.

258. One cannot see rays of light, as such; they reflect only when they encounter another object. Similarly I amness is the interruption because of these five elements and threegunas. That is why the feeling I am is felt; but without the feeling of I am, still youare.

259. Start with the body. From the body you get the knowledge I am. In this processyou become more and more subtle. When you are in a position to witness the knowledge I am, you have reached the highest. In this way you must try to understand, and theseeds of knowledge will sprout in you.

260. Now what is it that we are concerned with? We are dealing with the physical form,which is made up of, and fed by, the five elements. In that form are operating the lifeforce (the vital breath) and this consciousness that is, the knowledge I am or the sense of  being, the sense of existence. The latter is the sentience, which is the gift of theconsciousness.

261. Each of must say I am and realize it. There is no you, and there is no me, asindividual entities. Until the I am thought was there, there was no manifestation; bothcame about simultaneously.

262. This knowledge I am, this consciousness, has come out of the prior state whenthere was no consciousness. The consciousness is a state which is now with us and because of which we suffer; and before this consciousness came, a state prevailed whenwe were not conscious and which was a happy state.

263. Guru means the I amness itself, which always reminds you I am, I am, I am that is guru-guru-guru, like the sound of a motorcar starting. It is a continuous reminder that you are.

264. Is it necessary that you should remember that you are (I am)? Spontaneously youknow and remember that you are. That is why you have come here, have you not?Because you are. Stay put there.

265. In order to not mistakenly hold on to something as I am dont say I am this, I amthat; just hold on to yourself, you are, just be. Just be you are. Do you follow?

266. You are the knowledge I am. So if you want to worship, worship that knowledgeI am. Be devoted to that I amness only. When you do that, all other rituals becomeredundant, useless. Finally when you realize that everything is useless, everything isBrahman, it means you are at the Parabrahman level, the absolute level. When at thatlevel, you will envision everything as useless, including the Brahman because theBrahman is also reduced to illusion. Therefore all these talks, including my own will bereduced to illusion when you reach the highest.

267. The one who abides in that principle by which he knows I am, he is the manifest.He abides in that manifest Brahman all the twenty-four hours. Whether the bodyremains or not, that manifest self-principle always remains. You must continuallyremember, chew the cud, that the knowledge I am signifies knowing all gods, all theVedas it is the Brahman only. You must continually think about it. And should in thecourse of such reminiscing, the body drop off, then that consciousness will definitely bethe highest.

268. You are sitting here: you are. Prior to words. Now the hearsay goes I am, I ammeans the flow of the mind has started. Now whatever you say with that I amnessthrough the mind about you, you have represented as yourself. But that is not so.

269. The capital we have is the knowledge I am. But what have we done? We havehanded over that knowledge to the body and we say I am the body. Thereby we havereduced the totality, the limitless, to the limited a specified insignificant body. And thatis why, being unable to give up this association with the body, we are afraid of dying.

270. The vital force carries out all the activities. The mind communicates, and theknowledge I am is merely a witness; this is the actual state of affairs. But all these thatis, food body quintessence, and the knowledge I am, the vital breath and the mind these are all a temporary phase only; so long as the food essence is available, theknowingness will last.

271. The knowledge I am is the product of interaction within the five elemental state,You are not that! You as the Absolute, are not the knowledge I am.

272. It is very simple. The body and in the bodyit is like a coin. On one side, you havethe vital breath for making possible all activity; and on the other side is the knowledge Iam. Only when the vital breath is there, the knowledge I am is present. When the vital breath leaves the body, the knowledge I am also disappears. And both of these are the product of the food essence body. I am not that; this entire composite I am not. This youhave to realize.

273. Find out why you are, what is the cause of your being I am? Actually you had noknowledge that you are or you were. But at this moment, you know you are. Why is that?Understand its cause. You alone know why you are; why is it offered to you that you are,you alone know. Dont ask anyone else about it, but inquire by yourself. Dont bother about others, worry only about yourself. That knowledge I am is the product of what, isdue to what? How and why? Inquire only into this matter.

274. Only that individual who has lost his individuality has merged with theParabrahman. So the individuality must go. The entire world moves on the basis of oneconcept, and that is I am the fundamental concept of ones individuality.

275. Ultimately all these concepts can and must be understood to be false, but thedifficulty and the essential thing is to be convinced that the original basic concept I amitself is false.

276. The aim is to awaken yourself to the faith in the self, I am. That is the entire purpose. So whatever is inducive to that development you may accept. Suppose you havefaith in a living guru, then accept a living guru. If you have faith in a guru who has lefthis body, accept that guru.

277. First of all, this knowingness appeared, the knowingness I am; later on youembraced the body. Hold on to this only, and dont ask any questions. You came to knowyourself, I am, to abide in that itself is bhakti, the devotion.

278. Before you occurred to yourself as I am; you were in the highest state the guru of the gurus the Parabrahman state. Later on you started filling up with all kinds of grosser matter and you came down to the body sense I am the body. So all theseimpurities have to be removed. Until then, you have to stay put in the quietude.

279. Your fall started with the appearance of that beingness, I am. With the appearanceof this knowingness I am, the next fall was embracing the body as I am. And then yougathered so many things onto yourself. Hold on to the state of knowing yourself as I amas the truth. All other things you have gathered to yourself are unreal.

280. From the no-knowing state, the first veil I took was that of I am, That wasformless, nameless. But I embraced the body: I got a form for myself; I got a name for myself. This was the fall. Therefore all sages advise: Give up the shackles of the body! Iam the body these are the shackles. Give them up.

281. This is no joke, but you can become Parabrahman right now. Only it is not acommodity that you can acquire. You, a hundred years ago, were the Parabrahman.Give me all the information about that state of a hundred years back. Focus your attentiononly on that consciousness I am. Dont be led astray by all the so-called spiritualdisciplines and rigmaroles.

282. Who has the knowledge I am? Somebody in you knows the knowledge I am,Who is it? It is very obvious that you know you are, but what or who is it that knows youare?

283. It is pure awareness that knows I am. Who can understand that illusory state? Iamness is illusory only. It is not a perfect state, it is illusion. Who knows the illusion? Anon-illusory state only can know the illusory state. But what is the necessity to say pureawareness? Awareness means pure. Since awareness knows I am, it is other; it is morethan I am. That is the highest; there are no gradations in awareness. In the Absolute, theParabrahman state, there is no question of impure or pure awareness.

284. You are not the personality or the individual. The quintessence of this food, which inturn is the outcome of the five-elemental play, is the taste I am. I am is not a personality or an individual. I am addressing that principle, that touch of I am, thatconsciousness which is the product of the food essence body.

285. How can you speak or develop any concept unless the primary concept I am isavailable? This primary concept begets further concepts, that is all other concepts occur to it. However, whatever concept occurs to you, including the primary concept I am, isnot the eternal state.

286. This primary concept, I amness is dishonest, because it is still a concept only.Finally one has to transcend that also and be in the nirvikalpa state, which means theconcept-free state. Then you have no concept at all, not even of I am. In that state onedoes not know that one is. This state is known as Parabrahman: Brahman transcended.Brahman is manifest; Parabrahman is beyond that, prior to that; the Absolute. Do youunderstand what I am driving at? Whatever you caught in your attention, that attentionshould eventually turn into no-attention. The state that is finally left over is Awareness,Parabrahman.

287. With the arrival of the consciousness, it occurs to you that you are; simultaneously,I am occurs to you or in your attention. So when the consciousness is not there,attention is also not there. Subsequent to the arrival of consciousness and attention,everything else crept in. The Absolute state is prior to consciousness; it means the unbornstate. Since the Parabrahman is the unborn state, prior to consciousness, can it have aniota of knowledge?

288. How can you retain the pride that I am like this? This I am business dependsentirely on the food essence. So how can you retain it perpetually that I shall remainlike this only? To extract any essence, water is very necessary, and the water quality is bound to dry up.

289. The knowledge I am is a primary concept, and is also non-eternal. The One, theAbsolute, which is eternal and aware, why should he worry about anybody else?

290. Once you reject what you are not, whatever finally remains, the leftover, is yourself  your true nature. Presently, whatever you know is I am, this I am is the product of the five elements. Out of the elements comes the food body and because of the food body,that I amness is sustained. And you are also not that I am. I am is the taste, thefragrance of this food body. The ultimate you has no fragrance, no taste, no touch of Iamness.

291. The scriptures say that we have our karma and our sin and that is why we are here, but this is for the ignorant masses. One who has realized the self-knowledge I am for him these stories are of no use.

292. The primary illusion is only this knowingness I am, prior to that there was noillusion. This very consciousness is the source of illusion. This illusion or consciousnessor I amness does not remain as something eternal. It is liberated; this non-eternalconsciousness is liberated, when the knowingness is transformed into non-knowingness,that is liberation.

293. To produce the source of the mind, I am, you must have the ingredient of the five-elemental juice. If that is available, the sprouting of the mind can begin with I am. Youknow you are before even speaking the words I am. Subsequent to the knowingness Iam, you say I am by words.

294. Are you not even before you have spoken the words I am? Stay put there only.There begins your spirituality, the foremost you, I am without words, before the beginning of words. Be there; out of that grows the experience I am.Witnessing happensto that principle which prior to your saying the words I am. There is no such thing asdeliberate witnessing. Witnessing just happens, by itself.

295. You must analyze death, the meaning of this common parlance. At the time thatdeath occurs, the vital breath quits the body, gradually leaves the body. At the same timeas the vital breath, the mind and the language also go out. Simultaneously, this quality of I am, this sattva-guna, the quality of beingness, also departs or goes into oblivion.Only I, the Absolute, remains. Stay put there only, nothing happens to I, the Absolute.

296. Here is an article before it came into existence, what was its name? From non-beinginto the being state, how was it observed? You just felt that touch. Before observinganything we feel the touch of I am. To realize that state prior to conception, that eternalstate, whatever that state is, to abide in that is the highest. Now, for your sake, I attach aname to it, the Parabrahman state the Absolute.

297. A jnani knows that he has realized when he recognizes his knowingness, which isthe sense of I am. Right here and now you are in the realized state. But you try to judgeit through desires and mind-concepts, hence your inability to apperceive it and abide in it.In the jnani state, there is no need for anything, not even to know oneself. You areattached to the body-senses, therefore even though you may attain an age of hundredyears, you still would crave for more years.

298. On the state of non-beingness, the beingness appeared together with manifestation,creating a feeling as if I am; who that is, is not important, only I am is important. Theinitial humming of the beingness as I am, I am is the duality. But who accepts theduality? The non-beingness accepts duality with the beingness. The Absolute non- being state, by assuming the being state, becomes dual in manifestation.

299. First you have what is called atma-bhava that is the I am sense. Later, this senseidentifies with the form of a body, when it is called aham-akar, the I am form, this isego. Ego is never a title or name, but just a sense of I am prior to words. The wakingstate, the sleep state and the knowingness I am constitute an ego. In the absence of thesethree states what do you think you are? What would be the evidence of your existence?

300. The knowledge I am is nothing. That knowledge is like a guest; it comes and goes.You have come here; you are very clever. Now what did happen? All the knowledge,which you had collected elsewhere and brought here, is rendered useless and redundant.So long as beingness is there, all worldly activities will go on. But you now realize thatYou are neither the activities in the beingness nor the beingness. You as the Absolute,are none of these.  ...............


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301. With the transcendence of the knowledge I am, the Absolute prevails. The state iscalled Parabrahman, while the knowledge I am is termed Brahman. This knowledge am or the beingness is illusion only. Therefore, when Brahman is transcended, only theParabrahman is, in which there is not even a trace of the knowledge I am.

302. First there was no message I am and also there was no world. Instantly, themessage I am and this magnificent world materialized out of nothingness! Howamazing! This message I am is nothing other that the advertisement of the Eternal Truth.

303. How was I in the absence of the message I am that is, prior to beingness? I provided you with the name tags for that state. These titles are Parabrahman,Paramatman etc.; they are only pointers to the state, but not the state itself. In theUltimate they are redundant, extraneous and bogus.

304. The primary miracle is that I experience I am and the world. Prior to thisexperiencing, I abided in myself, in my eternal Absolute state. Without my beingness that is, without the message I am my eternal Absolute state only prevails.

305. The eternal Absolute state of mine prior to the beingness, when the message I amwas not, is supremely significant. Who would have witnessed the message I am, if my priormost state of the non-beingness was not?

306. If one obtains and relishes the nectar of the Lords feet, the charan-amrita, themind can be conquered. This is called manojaya victory over the mind. However, onlya true devotee, a bhakta, a god, can obtain the charan-amrita. But what is itsrelationship with all beings? It dwells in the core of all beings as the knowledge I am,the love to be, the charan-amrita.

307. But how can such a state be attained? Only if one totally accepts the knowledge Iam as oneself with full conviction and faith and firmly believes in the dictum I am that by which I know I am. This knowledge I am is the charan-amrita. Why is it calledamrita the nectar? Because it is said, by drinking nectar one becomes immortal. Thusa true devotee, by abiding in the knowledge I am transcends the experience of death andattains immortality.

308. Once you subside into the consciousness, the factual state of Reality shall berevealed to you with the knowledge that will emanate out of you intuitively, like springwater. This will enable you to discern not what is real and unreal, but, most importantly,to realize what I am. And who could be that one? Surely not an individual who istrapped in the mind-shell, but that one is the knowledge I am the consciousness.

309. Consciousness is the sense of knowingness I am without words, and it appearedunknowingly and unsolicited. Only in the realm of knowingness I am theconsciousness can a world be, and so also an experience. Hold on to this knowingnessI am and the fount of knowledge will well up within you, revealing the mystery of theUniverse; of your body and psyche; of the play of the five elements, the three gunas andprakriti-purusha; and of everything else. In the process of this revelation, your individualistic personality confined to the body shall expand into the manifested universe, and it will be realized that you permeate and embrace the entire cosmos as your bodyonly. This is known as the Pure Superknowledge Shuddhavijnana.

310. Now coming to a very subtle situation, what is it in you that understands thisknowledge you are or from your standpoint I am without a name, title or word?Subside in that innermost center and witness the knowledge I am and just be; this isthe bliss of being the swarupananda.

311. Paths and movements cannot transport you into Reality, because their function is toenmesh you within the dimensions of knowledge, while the Reality prevails prior to it. Toapprehend this, you must stay put at the source of your creation, at the beginning of theknowledge I am. So long as you do not achieve this, you will be entangled in the chainsforged by your mind and get enmeshed in those of others.

312. This true knowledge, the knowledge I am, is also rendered the status of non-knowledge in the final Absolute state. When one is established in this final free state, theknowledge I am becomes non-knowledge.

313. For all beings it is the same experience. Early morning, immediately after waking, just the feeling I am is felt inside or the beingness happens, and therefore further witnessing of all else happens. The first witnessing is that of I am, this primarywitnessing is the prerequisite for all further witnessing. But to whom is the witnessingoccurring? One that ever is, even without waking, to that ever-present substratum thewitnessing of the waking state happens.

314. At present, I am is in the beingness state. But when I do not have the knowingnessof the I am illusion, then the Poornabrahman or Parabrahman state prevails. In theabsence of the touch of I amness I am the total complete, Poornabrahman state, the permanent state. The borderline of beingness and non-beingness is intellect-boggling, because the intellect subsides at that precise location. This borderline is the maha-yoga.You must be at that borderline, that maha-yoga state. You descend into the godown of that state which has the title birth.

315. The sense that you are is a big thing. What is most significant is the fact that youremember your sense of being, subsequently all other things appear. Earlier this memoryI am was not and suddenly it appeared. Now I expound on the spiritual talk calledniroopana. In Marathi the word niroopana is derived from the word niroopa (nirope),which means message. Therefore, to deliver any spiritual talk that is niroopana, the primary message I am must first be present, then whatever ensues from this primarymessage will be the spiritual talk.

316. This little container of food essence is being sucked by that beingness, I am dayand night. The principle that sucks that container is not the body; it is apart from the body. This beingness principle dwells in that food body itself. Just as the child sucks onthe mothers breast, the beingness consumes the body.

 
317. Just as the salty taste is present in the entire ocean, the beingness or the sense of Iam in the human form has the inherent capacity to be all-pervading, but havingconditioned and thereby limited itself to the body form, it interested only in protectingand preserving the body.

318. How does one recognize this atman? It is by understanding the knowledge I am the atma-jnana. Just as space is all-pervading, so the knowledge I am is all-pervading,limitless and infinite. How strange, such a supreme principle is treated as though it is a body! All the sufferings are due to this mistaken identity. If you give the highest honor due to it, you will not undergo either suffering or death.

319. To abide in the knowledge I am is ones true religion the svadharma. Butinstead of following it, you opted to be irreligious by submitting to the dictates of your concepts, which led you to believe that you are a body. This misconception ensured onlythe fear of death.

320. The fragrance or sweetness of the food-essence body is the knowledge I am. It hasno name and form; it is the I love state, the I-taste. But from your body-mind state,you will go to pilgrimages and various gurus. So long as the consciousness is there, thathumming goes on, and who does the humming? The principle which is humming andsaying, I am, I am is itself your guru.

321. Jnana-yoga means to inquire how this I amness and the world came about. Torealize that I amness and the world are the same is jnana-yoga. Here the knowledge Iam should subside in itself.

322. The primary occurrence is the reminder I am and out of which springs the languageand the talk. So, what is this I amness? Remember that it is in the primary reminder Iam that the whole cosmos and your body exist. Who and from where is this sense of  being? This has to be thoroughly investigated. When this is done, while abidingnecessarily in the knowledge I am the sense of beingness an amazing revelation will be made, namely that from your own seed-beingness the whole manifest universe is projected including your body. This supreme and powerful principle, though being itself without form and name, upon sensing I am instantly embraces the body and mistakenlyaccepts this as its own. It clings to the body-identity so quickly that the fact of its ownindependent existence is easily missed.

323. You are quite knowledgeable; now understand this; if you think you are dying, itshows that you still identify with your body and that your knowledge I am has notmerged in itself, which also indicates that you have not attained jnana-yoga. Your spiritual knowledge therefore smacks of impurity. While you are actually the manifestknowledge I am, you cling to a body as yourself; this is the impurity.

324. Suppose a question is asked of you, what were you a hundred years back? Youwould reply I was not. That means, I was not like this, that is not like this present Iam. Who (and how) could (he) say I was not like this? The one who says this, was he not there? The one who was prior to a hundred years was not like this present I am, buthe was and is now.

325. Do nothing, absolutely nothing! Just be, be the knowledge I am only and abidethere. To imbibe this meditate on beingness only. Catch hold of the knowledge I am inmeditation. In this process, the realization occurs that I the Absolute am not the guna Iam; therefore in meditation nothing is to be retained in memory. Nevertheless somethingwill appear on the memory screen, but be unconcerned, just be, do nothing. Refrain fromgrasping anything in meditation; the moment you do, otherness begins, and so doesduality. Nothing is to be done. Then all your riddles will be solved and dissolved.Moolmaya that is, the primary illusion will release her stranglehold on you and willget lost.

326. At first no one is. Instantly, one is, and then two. The subject of the talk is: Howdid these two reduce to one, and finally to nothing? Out of nothingness spontaneously thesense of beingness is felt - this is one. Later, when the sense of beingness knows I amduality begins. Then after the duality has arisen, the sense of being identifies with theform, and so on. Actually to refer to the sense of being as one, is not quite correct. Sincein this state only the sense of being prevails, where is the need to say even one? Withthe appearance of otherness (duality), both no.1 and no appear simultaneously. To saysomething is, I must be there first. If I am not, I cannot say something is. So thefundamental principle of spirituality is that I must be there, before anything else can be.This I is the beingness which if first.

327. When you sit in deep meditation, your sense of being is totally infused with theknowledge I am only. In such a state it will be revealed to you intuitively as to how andwhy your sense of I amness emerged. Consciousness, beingness, sense of being, Iamness, all are the same in you, prior to emanation of any words.

328. This is a subtle point, so try to understand it clearly. When I say I was not prior toconception, then what I actually mean is that I was not like this present I am. But that Iwhich could discern this must be there to judge the absence of the present I am.

329. Shall we call the knowledge I am the guru? But even that knowledge you are not!Knowledge I am means consciousness, God, Ishwara, guru etc. but you the Absoluteare not that.

330. This is to be understood and realized, that I am is even before the arising of anywords and questions in me. People always want a name or concept to indicate the state of I am prior to words. When this is done by giving it a name, like for example Brahman,they feel satisfied.

331. Beingness can act in the world only with the aid of the body. This body is thequintessence of the five elements, and the quintessence of the body-essence is theknowledge I am. The presiding principle of the whole functioning is the knowledge Iam. This knowledge I am has to be correctly understood.

 
332. A body maybe dark, fair, tall or short, but the indwelling principle which is theknowledge I am has no color or dimension, just like the vital breath and mind. It ismerely a sense of presence a feeling of effulgence. And mind functions like its vehicleor medium for executing worldly activities.

333. You should understand this clearly. If one thinks one is the body, one becomes aslave of mind and suffers accordingly. Therefore, you should completely identify yourself with the highest principle in you, which is the knowledge I am. This will elevate you tothe status of brihaspati the guru of gods.

334. When the meditator forgets himself totally in meditation, it is vishranti whichmeans complete relaxation ending total forgetfulness. This is the blissful state, wherethere is no need for words, concepts or even the sense of I am. The state does not knowit is and is beyond happiness and suffering and altogether beyond words; it is called theParabrahman a non-experiential state.

335. Before the emanation of any words, I already exist; later I say mentally I am. Theword-free and thought-free state is the atman.

336. The knowingness I am is gradually felt by the child and this is followed by themind. This I amness feeling before the formation of the mind is the ignorant-child- principle, termed the balkrishna state. This balkrishna principle has great potential.Here bal means the food essence, child-body, and krishna means non-knowing, thatis, ignorance. But it has the potential to receive, respond and react. I am not in this state,the child principle, balkrishna, as I abide in the Absolute.

337. At present you identify yourself with your body and mind. Therefore, in the initialstages of your spiritual practice, you should reject the identity by imbibing the principlethat I am is the vital breath and the consciousness only and not the body and mind. Inthe later stages, the vital breath and the consciousness that is the knowledge I am merge in ones ultimate nature.

338. That ultimate state is known as vishranti, which means total rest, completerelaxation, utter quietude etc. The other meaning, by splitting the word, would be,vishara (visra)-anti forget yourself in the end. That means in the ultimate state, you-areness is totally forgotten. Whether I am or I am not both are forgotten. This is thehighest type of rest parama-vishranti.

339. When I pleased my I amness by understanding it, only then did I come to knowthis I amness and in the process also discovered that I the Absolute, am not that I am.Stay put at one place. Having collected all the knowledge, ponder over it in seclusion.

340. You abide in that knowledge I am. You should understand that your destination isyour own self, the I am. It is the very source of everything; That I am is to be realized.Because you are, the consciousness is. Before you say I am you already are. I am the word or the I am feeling that you get inside you is not eternal. But you are eternaland ancient.

341. You have to stabilize in your present true nature, I am. All other secondary andredundant objects should be got rid of. Do not focus you attention on any of these things.The whole process is to be in your source. At present, what is your source? I am. Catchhold of that I amness and be in it. You have to realize your own self. You must be at the borderline between I am and Not-I am.

342. When that witness itself, which is I am, subsides, what remains? With the witnessgone, all other things have disappeared too. By the same token, upon the arising of the Iam, the whole manifestation takes place; these two are not separate, they are one, I amis the witness, the entire manifest world is because of this.

343. When I am arises, everything appears; when I am subsides everything subsides. Now this what I am trying to tell you, but you want something else. You want somethingabout your future, something which is part of manifestation, but I am trying to hit at it.

344. This I am is an announcement, it is not the real, it has come out of something else.What the real is, I am not trying to tell you, because words negate that. Whatever I amtelling you, is not the truth, because it has come out of the I am.

345. While I am talking about it (I am) I take you to the source of the spring. There,water is coming out in a trickle now. This trickle subsequently becomes a river, anestuary, and finally the sea, I take you to the source again and again. Once you arrive atthe source, you come to know that actually there is no water, the water is purely the taste,the news that I am.

346. There is no explanation for how this seed, this consciousness or knowledge I amhas arisen. But once it is in existence, it cannot stand still that is, consciousness istantamount to movement. And all movement takes place through the gunas, which areinherent in the knowledge I am. This consciousness keeps on humming (Maharajuses the Marathi word gun-gun) and expresses itself through the three gunas.

347. This gun-gun is within the knowledge I am, which includes the physical form.The gun-gun entity and the knowledge I am and the physical form that whole bundle has been created out of the five elements. So up to this point, the whole thing can besaid to be entirely mechanistic and therefore pure ignorance.

348. How did I get this birth? That is the point on which I persist in finding the answer; Imust know this. When I was told sattva, then what is sattva? Sattva is the essenceof the five elements. In that essence, in that juice, lies the knowledge I am; but all that isstill of the five elements. Then how did this come about? My guru told me the wholestory. Thus I came to know it is ignorance, and I know from experience, that everybody isstarting from there. Thus whatever has come about is sheer ignorance, and we are nothingmore, that is what my guru told me.

349. My guru further pointed out to me the fact that the only thing you have and whichyou can utilize to unravel the mystery of life, is this knowledge I am. Without that thereis absolutely nothing, so I got hold of it, as my guru advised me, and then I wanted to findout how the spiritual aspect of me came about without my knowledge. On my pureAbsoluteness, which has no place, and no shape or form, this knowledge I am came,which also has no shape or form. Therefore, it appears; and it is only an illusion.

350. This beingness, the knowledge I am, which I call upadro, is the source of trouble.In this upadro, in this primary essence, lies the knowledge I am you know that youare. This quality of beingness (sattvaguna), the knowledge I am cannot tolerate itself.It cannot stand itself, alone, just knowing itself. Therefore that rajoguna is there ittakes the beingness for a ride in various activities, so that it does not dwell on itself; it isvery difficult to sustain that state. And tamoguna is the basest quality, it claimsauthorship or doership for all those activities conducted through rajoguna. This is the play happening in these three gunas (qualities). Again understand, you are experiencingthis sattvaguna, the knowledge I am. This I amness is experienced by you, theAbsolute, but you are not the I amness.

351. Sadhana, the discipline, is only this: The knowledge which is dwelling in this body, the quintessence of these three gunas the knowledge I am, I am that this isthe initial step. You must be one with it; you must abide in that only. You have to think Iam not the body but I am that formless, nameless knowledge indwelling in this body;that (is) I am. When you abide sufficiently long in this state, whatever doubts you mayhave, that knowledge I am itself will sprout out with life and meaning for you, intendedfor you only, and everything will become clear. No external knowledge will be necessary.

352. Conviction! That is the only technique for the sadhana if you are thinking of anyinitiationonly the words of the guru that you are not the body! That is the initiation.Stay put there, in that state. It is spontaneous, natural, that shraddha (faith). What is thatfaith? I am without words, whatever you are that is the faith. Now you have to elevateyourself to the state of Brahman; this is the condition you have to develop.

353. What exactly is born? What is born are three states: the waking state, the sleep state,and the knowledge I am, this consciousness. The body and the vital breath would not beable to function if this consciousness were not present. These three states work throughthe three attributes (gunas). I very clearly see that which has been born. And I alsoknow that I am not that which is born. And that is why I am totally fearless. So thisknowledge I am, this consciousness, this feeling or sense of being, is the quintessenceof the body. And if that body essence is gone, this feeling, the sense of being, will alsohave gone.

354. Once the body and the sense of being(I am) goes what remains is the Original,which is unconditioned, without attributes, and without identity; that on which thistemporary state of the consciousness and the three states and the three gunas have comeand gone. It is called Parabrahman, the Absolute.

355. In that Parabrahman, which unconditioned,, without attributes, without identity the identity comes only when there is the knowledge I am so if that itself is not there,who is there to ask? This is to understood not by someone (with a body-mind identity), but it must be experienced, and in such a manner that the experiencer and experience areone

356. When the truth came out, it was found that in a certain atom the entire Universe iscontained. And what is that atom? It is the beingness, the knowledge I am. Thatcontains the whole Universe.

357. The atomic consciousness contains the whole Universe, but yet he (the jnani)knows that he is not that consciousness. So in that case what pride can he have? He is theAbsolute state, in which the I am consciousness is absent. If you meet any jnanis, youwill find it easy to recognize them, for they will not have any pride in their Self-knowledge, since they have transcended that knowledge also. They say I am not thisknowledge or this consciousness.

358. My statement, and that of my guru, is that childhood is a cheat, it is false. Theknowledge I am itself is a cheat. When the beingness appears, that love for existence isa result of the primary illusion, that maya. Once you come to know that you exist, youfeel like enduring eternally, you always want to be, to exist, to survive. And so thestruggle begins, all because of maya.

359. This knowledge I am has dawned on you, since then whatever other knowledgeyou have acquired, whatever experiences you have had, whatever you have seen of theworld has all been witnessed. But that one to whom the witnessing takes place is entirelyseparate from that which is witnessed.

360. You base yourself on the body that you are now, and dont understand its root. Thatis why we think we are this body, and for that you must do meditation. What ismeditation? Meditation is not this body-mind meditating as an individual, but it is thisknowledge I am, this consciousness, meditating on itself. Then the consciousness willunfold its own meaning.

361. This itself is the greatest miracle, that I got the news I am, have you any doubtsthat you are? It is self-evident. Prior to knowing that you are, what knowledge did youhave? Dhyana means to have an objective. You want to consider something. You arethat something, just to be, you are. Just being the being I am. You meditate onsomething; that knowledge I am is yourself. Abide only there. How can you ask anyquestions at this point? Because that is the beginning of knowledge.

362. By reading various books and listening to everything else, you cannot become amahatma, but only through that knowledge I am. Dont concentrate on the body; because of a body you call yourself male or female. Just hold on to that knowledge I am only without body sense beyond name and form or design. But you have to employname, form and design for the sake of worldly activities.

363. You must have a firm conviction that I am is only that I am without body-mindform the knowledge I am purely. You say all these things, but has the knowledge comewithin the purview of the knowledge? You must have that full conviction, whatever youmay have said, that is the truth and that is I am. There are no techniques, except thetechnique that I am the firm conviction that I am means I am only, abidance in I.Dont practice this thing, only develop your conviction.

364. This conviction can be strengthened by meditation, like dhyana. And dhyanameans the knowledge must remain in meditation with the knowledge. Now, what ismeditation? Meditation is the knowledge I am remaining in that knowledge. There is thewaking state and the sleep state, and the knowledge that you are, I exist, I know that Iexist. Other than that what capital does anyone have than merely knowledge I am?Dhyana is when this knowledge, this consciousness that I am, meditates on itself andnot on something other than itself.

365.When you say you sit for meditation, the first thing to be done is understand that it isnot this body identification that is sitting for meditation, but this knowledge I am, thisconsciousness, which is sitting in meditation and is meditating on itself. When this isfinally understood, then it becomes easy. When this consciousness, this conscious presence, merges in itself, the state of samadhi ensues. It is the conceptual feeling that Iexist that disappears and merges into the beingness itself. So this conscious presence alsogets merged into that knowledge, that beingness that is samadhi.

366. There is that nine-month period in the womb. So what is the content of the womb? Itis that knowledge I am in dormant condition. This is being developed slowly, so withinthe birth principle everything is contained. That which is called birth, the birth principleis turiya; the experience that you exist itself is turiya. Turiya means where theconsciousness is. One who knows turiya is turiyatita. That is my state. Turiya iswithin the consciousness, which is the product of the five elements. And one whotranscends that, who knows the turiya, is turiyatita. In order to stabilize in turiya,you must know the birth principle. Turiya is always described as the witness state thatsee through waking, dreaming and sleeping. And turiyatita is even beyond that.

367. This I am concept was not there prior to what you call birth. So as this concepthas appeared, it will also go away. How am I affected? In no way whatsoever, because itis not true. This applies to all concepts. Prior to birth and after birth, whatever knowledgeI have, my own, without hearing it from any one, that is the only true knowledge I accept.And the proof lies in my gurus words.

368. The body dies. This means what? It means only the thought I am, that concept, hasdisappeared. Nothing has happened to the knower of the whole happening. So long as the basic concept I am is there, the conceptual element cannot disappear. It is the conceptitself that has given various names to itself, but it is still the same concept. Before this  concept of I am came on you, were you happy or unhappy? Was there even any feelingof happiness or unhappiness? Any of the dualities? In the absence of the basic concept Iam, there is no thought, no awareness, and no consciousness of ones existence.

369. Originally, I am untainted uncovered by anything, without stigma since nobodyexisted prior to me. Nor do I entertain any concepts about somebody existing, before me.Everything is in the form of the manifested world, after the appearance of the knowledgeI am with the body. Together with the body and the indwelling I amness everything is.Prior to the appearance of this body and the knowledge I am, what was there?

370. The feeling I am is the quintessence of everything, but I the Absolute am not that.That I amness is the highest knowledge. And this is surrendered here by the abidance inthe action.

371. So long as the concept I am is still there, they (people who contact maharaj) havenot gone beyond or prior to it; they have not gone beyond the total manifestation. So nowwhen people come here, I talk with them, from what level am I talking? I am talking fromthe level that you are consciousness and not the body-mind. In my state whatever comesout is from the total manifestation, not from the point of view of the Absolute. Hang on tothat consciousness, which is your only capital, and do dhyana and let that unfoldwhatever knowledge has to be unfolded.

372. At present you wrongly identify yourself as the body. Body is given a certain name;that is you; you consider it to be like that. But I say that in this body, consciousness is present, or the knowledge I am as I call it, is there. You should identify yourself as thisknowledge. That is all.

373. For meditation you should sit with identification with the knowledge I am only andhave confirmed to yourself that you are not the body. You must dwell only in thatknowledge I am not merely the words I am. And the indwelling knowledge that youare, without words, that itself you are. In that identity you must stabilize yourself. Andthen whatever doubts you have will be cleared by that very knowledge, and everythingwill be opened up to you.

374. Forget all about physical disciplines in this connection. I am telling you that theindwelling principle I am, the knowledge that you are, you have to be that. Just bethat, with that knowledge I am, hold on to the knowledge I am.

375. You know you are sitting here; you know you are, do you require any special effortto hold on to that you are? You know you are; abide only in that. The I am principlewithout words, that itself is the God of all Ishwaras.

376. If you identify yourself as the body, such an identity must be let go of, sacrificed.Your real identity has no body and no thought. And that self, the spontaneous knowledge I am you are. Since the self is not the body, the self is neither male nor female. Youmust fulfill the vow that you are not the body but solely the indwelling principle I am.48

377. With firm conviction, you abide in this knowledge I am only; bereft of body-mindsense, only I am. If you dwell therein, if you be that only, in due course it will getmature. And it will reveal to you all the knowledge. And you need not go to anybody else.

378. The concept I am is the primordial maya. And that maya, that primordialconcept I am requires support and therefore God and Ishwara have been born. Alongwith that the whole manifestation, the entire Universe, has come upon it. Otherwise, thereis absolutely nothing. And out of many jnanis, there will only be a rare one who knowsthe real nature of this primary concept.

379. First, the knowingness knows itself, knowing that I am. And in the illumination bythat I amness, or that consciousness, everything else observed. I have had to repeat thesame thing again and again, and I do not want to run kindergarten classes of spirituality.

380. All this is the play of concepts. The primary concept I am appears spontaneously. Itlikes I am; it loves that I am state. Devouring ever more concepts, it gets totallyenmeshed in them. And what is the source of all concepts? This primary feeling I am.But never forget the fact that it itself is a concept, time-bound. And so it is all mentalentertainment.

381. What equipment you are having is that prana. Upasana means worship, worshipof prana itself. For doing that what equipment do you possess? It is prana itself. Alongwith prana there is that knowledge I am, or consciousness. These two things areavailable to you to do anything, nothing more than that.

382. In the absence of beingness, when you did not know about your existence? Nothingwas of any value to you. This memory I am is neither true nor false; it is without thesetwo attributes. That memory of beingness only appears to exist.

383. For eternal peace you must dwell in yourself, know how this touch of I am hasappeared. All other knowledge is of no use in this connection.

384. Where there is the vital breath, the knowledge I am is present. There being no vital breath, the knowledge of I amness is absent. Take full advantage of the naturallyavailable capital with you that is, your life force and the knowledge I am; they alwaysgo hand in hand. Right now, exploit it to the utmost. All worldly activities are going ononly because of the knowledge I am together with that motive force which is the lifeforce, the vital breath. And that is not something apart from you; you are that only.Investigate and study this exclusively, abide in that, worship that only.

385. What is this state before this knowledge I am came upon me? When the knowledgeI am came, the one who is satisfied with that will reach the state where he considershimself God and Brahman. But he does not go beyond it or prior to it. In the ultimatestate lies the prior state; that is, the state before this knowledge I am ever dawned on me the highest state, the best state, the original state.

386. I call a siddha one who has attained the ultimate, in that ultimate state, the devoteeand God, the maya (primary illusion) and the Brahman have disappeared. And, there isno beneficiary or experiencer of all that, because he is without the concept I am. Hedoes not know I am, he does not know that he exists in that state, that knowingness iscompletely obliterated.

387. This primary concept is the knowledge I am, it is the mother of all other concepts.In order to get that satisfaction, you must find the source of this primary concept I am.You should give attention to the knowledge I am and meditate on that itself. Knowledgeis to be got hold of knowledge only. This will produce the seed, which, through this process of meditation, slowly grows into a big tree, and that itself will give you all theknowledge. It will not be necessary for you to ask anyone what is what.

388. These two entities are available to you, the vital force and the knowledge I am, theconsciousness. They appear without any effort; they are there. Now, in order to be onewith Ishwara, to understand the non-duality you must worship the vital force. Then thatknowledge, which is in seed form, slowly grows. And the seeker becomes full of knowledge; in the process he transcends that, and the ultimate state is achieved.

389. I am itself is the world; it contains the entire world, that should be your conviction.Just as in a dream, when you feel that you are awake, but actually you are not and your world at that time is the dream world. Similarly this knowingness (in the waking state)contains this so-called real world; that conviction must come. The truth is that there is nodifference between (dream) consciousness and (waking) consciousness, although theyappear to be greatly different; all consciousness is one.

390. The conviction that this world never existed can happen only to Parabrahman. If this is indeed your conviction then you are the Parabrahman. This thing aside, youshould discover how this news I am the knowledge of your existence appeared andat what moment. Go to the source of it and find out.

391. The words of prana signify mind. So how could there be mind without vital force?This vital force and the consciousness (that is, the knowledge I am or the beingness andthe mind) appear simultaneously and always exist together.

392. Before descending into this avatar, this knowledge quality was not present;knowingness was not there. The I am was absent, not available. It is a non-knowingstate, but afterwards, the state comprises all conceptual titles and names, and they are a persons shackles. Any person, any embodied person with that knowledge I am carrieson his activities in the world with shackles of name only.

393. Once it is understood that I am is purely I am, formless and not that shackled body form then no liberation is called for. To be stabilized in that beingness, which hasno name and form, that itself is liberation.

394. Understanding what that avatar is, Lord Krishna avatar means in essence abidingin that only. Then one is not the body. And what is the body? It is a mere aid for thesustenance or endurance of that I am principle.

395. The vital breath gets conditioned or manacled by the bondage of name. It accepts thename as I am; this is the mistake. That which is deconditioned from name and form isParamatman. That which conditioned by the body, mind, name and form is called jiva.The language of the vital breath is mind, and the mind is the motive force for allactivities.


396. If you are able to establish yourself in the vital breath as you are, you becomemanifest. The vital breath, when it is conditioned by the body, you call it personality. Butas a matter the vital breath is spread all over, it is manifest; it is universal. If you establishin the vital breath as I am, that in itself will get you there. Dont be dishonest to your vital breath, worship it, and when you do so, it can lead you anywhere, to any heights this is the quintessence of my talks. In such simplified fashion, nobody has expoundedthis profound teaching.

397. You are the knowledge (I am) and you dont have any shape or form whatsoever.You are impersonal. You are comprehensive. You are the manifest, the UniversalConsciousness. What would happen if you went in search of that Consciousness? Theseeker would disappear in the search, because the I amness is all there is.

398. All these things in the objective world are inseparable from their attributes. Anattribute by its very nature depends upon attributes. That knowledge I am, is also anattribute, therefore, the I amness one way or another, also has to depend on something.

399. Behind faith there is a primary cause, the big cause, which is the knowledge I am.The Awareness of my Being happened automatically, it just happens, the sprouting of theknowledge I am is prior to the formation of the five elements.


400. When the I amness appears spontaneously, like a bolt of lightening, the illusion of Self-love is broken into five basic elements, space, air, earth, fire and water. But this Self-love, the I am manifests itself as Sattva Guna to the one who accepts this as a natural process. When it is used for achieving something in the world it is referred to as RajasGuna. .......................


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401. The thing which attracts you most of all is your I amness. You want to retain that Iamness. You wan to Be. This I am is what you truly love most. You want to be alive.

402. That love, that knowledge which gives light is the knowledge I am. Focus on your  beingness until you become established in it. Only then will you be able to transcend it.Your focus at present is on air or the breath (addressed to the one doing Pranayama). Bethat beingness, though, this also is not the final step.

403. Be that I am, once you know who you are, remain stabilized in the experience of the Self. Be like Arjuna, Awareness of his Being remained with him constantly, evenwhen he went into the thick of battle. Because he was with Krishna, he could go into battle, knowing that there is nobody who kills and no one who is killed.

404. The knowledge that is prior to thought I am is covered by a human body whichfood with the vital breath and knowledge of the Self (Prana and Jnana). This means thatyou are only covered by a human body. Once you reach that state of I am through your attention you will only be aware of That and you will no longer be affected by all of thesetendencies (Vasanas). You will have transcended them.

405. You have to be one with the Self, the I am. If you say knowledge, it is just thesame as information. If necessary discard the words I am. Even without words youknow that you are. Do not say or even think that you are, just be aware of the presencewithout thinking about it.

406. Who says that he is alive? Find out, who is the Witness who knows that he is alive?This is awareness of ones existence, I am prior to thought. Who says I am alive, whosays I am not alive, what is that? I am is not something that can be put into words; it isthe knowledge, the Awareness before thought. You have to just Be.

407. Becoming established in the Awareness I am is all that is important. Later on youalso transcend the I amness. Just as a storm is a form created by nature, similarly this Iam, this chemical, was also created. Forget about what I have told you, because that isalso a mechanical thing, a chemical. Just be Aware, and then it wont matter if you die ahundred times.

408. The child has been given an idea who its parents are, but is just a concept. Similarlythe I am is just a concept. The child has been given the idea that He is. First you mustinvestigate Who is and what this I amness is.409. You wan to know what the support is for the I am? My parents supported me!When do these two people, the husband and the wife become parents? Its when a child is born, is that not true? Where are the parents before the birth of the child? And what is thechild? The child is the root of parents; the child is also the father of the parents. Becauseof the child the parents are. This shows how completely hollow our egos are.

409. Once the vital breath leaves the body and this I amness ceases to exist, the Iamness will not know that It was. The I amness is not permanent and will forget itsassociation with is body.

410. If you have questions, ask the one who wants to know. Cling to the questioner thatis your own Beingness, or I amness. Once you have done that people will approach you,they will call you a Mahatma or Anandmayi.

411. My Guru told me Divinity (Paramatman) is what you are, I heard it and I acceptedit, I did not want to gain anything, I just accepted it. I never knew that I existed and suddenly I was aware that I am this Absolute Truth. I had complete faith in the words of my Guru and then later on everything happened spontaneously.

412. I was always listening to that sacred recitation ( Japa, also know as Ajapajapa - Sohum) which was constantly happening inside me. The primary cause of this Japa is theknowledge that you have of I am

413. This knowledge of I am spontaneously appeared, it is prior to the formation of thefive elements. The Absolute (Paramatman, Parameshwar) is not aware of anything. Thestate of Awareness comes later, with knowledge of the I am. The Absolute has noknowledge that it was (or that it is). Only when the knowledge I am spontaneouslyappeared could it be concluded that the Absolute was or is

414. With what identity do you judge me or judge yourself? You entertain the idea thatyou are going to have different births, I dont believe in any such stories. I know I never was, that I amness was never there for me. I am the unborn state.

415. The I am is sustained by the food body. That is our body: which is the food for theI am. Every creature depends its food and the I am depends upon our body. Will youremember this?

416. I have many photographs of my Guru here, because my Guru is I know I am. You presume that your Guru is a body-mind and that is a mistake. I do not look upon my Gurulike that. He is merged into Consciousness and I see him as that..

417. The I am is there throughout his or her life even if a person lives for a hundredyears, but the I am disappears when the body is gone. This is called death.

418. There is nothing for you to do, everything just comes into being and happens. Whyare you concerned with what to do? You deal with the world only after havingConsciousness, when the I am is there. Once it is gone everything ends, it is allspontaneous.

419. What I am telling you about the merging of the I am with the Source is the realthing. As you progress and get established in Beingness you will understand that you areabove the dreaming and waking states, as these pertain only to your I amness. When theI amness is not there, the tool required to observe is also not there. Once there is Self-realization, the whole riddle is solved.

420. First there was the desire to Be. From this I am the air came first and the earthlast. Then from earth came the vegetation and many forms of life, each having this Iamness. Because of the five elements you have the body and in that body is the Iamness.

421. By chanting I am Brahman you become subtle and escape the sense of body andmind. You must accept that you are without a body-mind and that you are subtle. That sense must be instilled in you. I took to this Brahma state, my Beingness or I amnessand observe my body.

422. You must become initiated into the understanding of what I am expounding to you. Iam telling about the seed of Brahman. You have to understand that I am planting theBrahma seed in you. That Brahma seed is your I amness (Beingness), which sproutsinto manifestation. That Brahman (I am) state does not require anything to eat, it hasno hunger, because Brahman alone embraces everything and all manifestation isBrahman. I am trying to raise you to that state. Do not think that you can become arealized soul only by listening to a few talks. You have to forget everything and mergewith Brahman.

423. Who is it that needs to understand this the most, the knowledge that I am? If youlisten carefully and imbibe the principles, you will get rid of this body-mind sense anddwell only in the I amness (Beingness). In order to know the link between I am and Iam not, hold on only to the I amness without words, just be. When hailed, yourespond, there is somebody within you that becomes aware of the call and the need torespond. That being is the I am and he has been there even before that awarenessappeared.

424. The moment the I amness explodes or appears, all of space is lit up. The entire skyis the expression of you Beingness, yet you believe that you are only the body. Your lovefor the body limits your horizons. But the moment those walls come down, you are onewith Brahman and the whole universe.

425. The witness cannot be in the absence of the knowledge I am. Who are you seeingif you are not aware of the I am? You have covered everything with this I amknowledge. The five elemental world is only the creation of this I amness.

426. Be alert to the I am and all other experiences will be transcended. The nextelevation will only come when you abide in the Self. When you are convinced that all of Consciousness is my Self, when the conviction is firmly embedded, then only will thequestion of the next elevation arise.

427. Dwell on the principle (I am) of that state for a sufficiently long time. All thegreatness, significance and magnificence of the entire world is dwelling in the principleyou are and I am That is the prop and that itself is the greatness. There is no other remedy, no other path, except implicit faith and conviction in the Self.

428. Take it that you are That. That means no shape, no design. Whatever you see pertains only to That, to your I amness. Spontaneously It is! You are That principle.Dont try to unravel with your intellect. Just observe and accept it as it is.

429. Whatever is created is created by the knowledge I am. Do not pursue this path of running after experiences. Your own Consciousness creates everything. All greatness is because of the I am. There is no other path, only this conviction. This is it ! The nameand body arise from the I am

430. This knowledge is anciemt (Sanatan), it has come from Eternity. From the eternalAbsolute, which is ever there, a seed appears, that seed is the I amness. It appearsspontaneously, its remnant is in us. This little seed sprouts and the whole world is created.

431. In the case of a devotee (Bhakta), initially the devotee does not want to leave God.Later on, even if the devotee asks God to go, God will not leave him. God means theknowledge I am. The knowledge I am is God (Bhagwan).

432. Since everything is You, you cant cut it away from you. This knowledge of Iamness is part of you. How can you throw it away? And where can you throw it? Whenyou established in Beingness (I amness), you realize everything is You, it is all your creation.

433. That principle I am is your illusion but the Oneness got rid of that illusion. Thenone is without body or mind. The principle of Oneness has no shape, therefore male andfemale have no shape this is the wedding of the male and female. At that stage the barren women conceived and progeny is delivered! That is the I am state and that is theuniverse. But this Oneness is not a state of illusion.

434. This knowledge of I amness that is there in you contains the whole universe. Theknowledge that I am expounding is to that divinity within you and not to a human being.The I amness which having created the universe is dwelling within you as the remnant.The very core of that knowledge You are contains the whole universe.

435. When I talk I refer to the I am knowledge and not to me personally. As long as youare attached to and identified with the body you will never have peace. But once you getrid of the body attachment you could be the king and ruler of the world, yet still be at peace.

436. Knowing that you are not the body, watch the vital breath as a flow of the mind. Youare here in the spark of I amness. When you acknowledge the I amness you becomethe spark. I am like space and do not have an identity this is my I amness from whichall the talk is being produced.

437. Unless you have the understanding of I amness there is no progress. Once youunderstand the I am, there is nothing further to understand. When your I amness isgone, together with everything, then there is nothing. Then that Nothingness iseverything, but there no one left to say so.

438. This body is only the food body for the consumption and the sustenance of the Iamness. You have to remain in that Beingness or Consciousness with firm faith whilehaving no identification with the body or the personality, or with name and form. Always identify yourself with Consciousness, it will take a while for this conviction to root, but persist.

439. I am is there without saying I am. I amness without thought is love, love is nottaken from the I amness The Self becomes manifest when love gets established as the Iamness.

440. The I amness together with the vital breath appear spontaneously when the body iscreated. The vital breath and food body are necessary to sustain the I amness. When thefood body is dropped by the vital breath the I amness disappears. Where does the flamego when it is extinguished? The same thing applies to the I amness.

441. I amness and Maya are the watcher and the Lila respectively. The I am is noti9nvolved in any of the activity. I am expounding this knowledge from the I am level,though my normal state observes the I amness.

442. When you get established in the Beingness there no thoughts or words You areeverything and everything is You. Later even that ceases to exist. Krishna made Arjunarealize that the whole world is Krishna. He realized that the knowledge I am, whichmeans the manifestation of the entire universe, spontaneously appeared on him.

443. These questions arise because of the conditioning of egoism. When you are in the Iamness there is no egoism it is completely liquidated. Consciousness appears, is seenand then again is gone. It is like air in the sky. The mistake happens because we consider That Consciousness to be the individual consciousness.

444. I amness is without ego. The subsequent products are the mind and the ego.Thequality of I amness or Beingness is intuition and inspiration. Just like when you haveseed and plant it, it must sprout. Similarly the quality of Beingness must sprout.

445. The active part is called Maya, and is due to the mind. The inactive aprt is called Iamness or Purusha, which is just watching. Only when you identify with that which isstationary, the Purusha, can you become the watcher of the I amness and all of itsactivities.

446. Without this I amness the Absolute does not know that It is. Watching is notdeliberate. Watching happens to the Absolute only with the appearance of I amness. TheI amness like binoculars must be there and available for watching to happen.

447. Whatever activities happen, happen only because of your I amness. They make noimpression on the I amness. Judgements like good or bad are aspects of the mind, but if you are one with that I amness, then at that stage the mind is not there.

448. The witnessing of the Ishwara state occurs to Me. Ishwara is the manifestation of the five elements and the universe. The witnessing of the I amness occurs to the Absolute. A disciple (Sadhaka) who is getting established in the Ishwara principleshould not claim this understanding (Siddha).

449. The entire manifestation of your world and universe is just the expression andmanifestation of your Beingness. The Consciousness, or Ishwara is not that of anindividual. Ishwara means the expression of all forms. This chemical, this ingredient, isyour I amness and it is sustained by consuming the food body.

450. The Absolute is watching this I amness that is sustained by the food body. Is itclear? After some time passes in the waking state, rest is required, rest is required, so theI amness goes into oblivion. It goes to rest and forgets itself. You may not comprehendexactly what it means now, but as you get established in the Beingness you willunderstand how.

451. You are above the waking and dreaming states, because those are only expressionsof your Beingness. The waking and dreaming states pertain only to your I amness. Weare only abole to observe because of the I amness. When the I amness is not there thetool to observe is also not there. If you are deep inside everything is gone! And there is noI am. Then the I am merges in the Absolute.

452. The primary concept is the I am, out of it are created all other concepts. You havecome from the primary concept, so long as you have the need to be, you have this prolificwonderful world and all the Gods are available. The distinction between the world andBrahman has come because you want to sustain your beingness, the I am, the manifestworld is made important by you because you want to be. Whatever without it(consciousness) is perfect. Only that is, nothing else. My body is universal, notindividualistic. What is this I am business? Understand it and be apart from it, transcendit. Just be.

453. I dont discuss Brahman or Maya; I tell you my story which is your story as well.With Atmajnana(Self-knowledge) the I consciousness is not there. Then I dont worryabout God or illusion. The I am is the starting point of both misery and happiness.

454. Prior to the appearance of form in the womb, food stuffs take the form I am andthat appears in nine months. With birth the bodily functions begin, the child does notknow that it is. As the child begins to identify, the sense of I amness takes shape, onlythen the mother can teach the misleading headings like body name and so forth. Prior tothe waking or sleep state is the Parabrahman. The state which gives you knowledge isBrahman.

455. The body falls down but what happened to me? For that principle for which you getno reply, is perfect, whatever answer you get is wrong. If I think of this world, whyshould I not inquire about prior to consciousness? If I tackle this question, I mustinvestigate what is this principle of I am? I would prefer to play with that child not born because eternal Parabramhan and unborn children are alike.

456. I am experiencing the manifest world but prior to it I experience the Bindu, the point. When I am that Bindu, everything is, the world also is. The Bindu and the worldare not two. Bin means without and du means two, so, no duality. Bindu the point of I amness, I experience that. What is it? It is the very experience of the five elements andthe three gunas the whole universe. That is my intimate relationship with that I amonly Bindu only.

457. Whatever is observed in the manifest world is your own Self, The observer is Iam, It is a receptacle of the five elements and three gunas. The entire universe is inactivity because of the three gunas. The play of the entire world is based on the fiveelements and three gunas. But you cling to your body; the body is also a play of the fiveelements and three gunas.

458. The whole life is endured and sustained by the knowledge particle, I am. WithoutI am there is no life. They are interdependent, not one without the other. I am prior tothe I am, which is true, eternal and immutable. Beingness, world and body are time bound, your life is not for ever, it rises and sets like the waking and sleeping statesalternate. The totality of manifestation thrives as long as the beingness is there.

459. The five elements disintegrate but I dont disappear.For instance, I am invited to some place to stay. The room in which I stay becomes myroom, but does it belong to me? All belongs to the five elements. The essentialcontribution of the five elements is the I am the five elements disintegrate, the I amgoes and a person is declared dead. Wherever I go to stay I always know my permanentabode.

460. Whatever you observe, you dont require, that principle through which you are isgreater. In the waking state you are so you have needs, in the absence of I amnesswhere are the needs? Inspite of being, not having the knowledge of being is non-being,that state is a source of peace.

461. The sense of taste comes from the element earth, perception emanates from air andsound from space, but the primary concept is I am. First without sound you know I am(as when you awaken from deep sleep), then you say I am, with this comes the need to be. With the departure of the vital breath, there is no sound, no language, no warmth itsdeath, death is also a concept. Nevertheless, everything dwells in food essence quality (Iam), when this disappears it is all over. To sustain beingness, the product of food, weeat food, but that is not your identity.

462. The I am is objective, it is the I am that investigates and it is the I am thatdisposes itself off and stabilizes in Eternity. The body is made up of elements; thequintessence or quality (guna) is the I am. You replenish the food-body or I amnesswith water and food.

463. What is Ishwara? My Guru told me that the one who is listening is Ishwara itself.The your body. Your knowledge I am contains the whole universe, presently it is difficult for you to believe, so for the moment worship it. Beingness contains everything, worship thatand all your requirements will be met. Ultimately the knowledge is yours.

464. Beingness is the lord of the universe, therefore, all the time, be with the lord of manifestation and all your problems and puzzles will be cleared. This knowledge that Iam makes perception possible, make it you own. Whatever you may want, just do thisand you will have everything. In this knowledge I am is the entire universe.Consciousness is the lord of all manifestation, only because of the body that we consider this consciousness as a bodily principle.

465. Without the intake of food, there is no opportunity to say I am, out of the essenceof the earth sprouts vegetation and out of that sprouts the I am, realize this withouteyesight or intellect. That principle likes to cry, enjoy, and laugh, but you are not that,realize this only. Become one with the I am, then you can transcend it, then I theAbsolute am not the I am.

466. Worship the beingness, which is nothing but suffering. Worship misery and it will become less and less. It will also help you to get rid of misery; this I am is itself misery,make any use of it as you like. If you like you may take it as Prarabdha(Destiny).

467. There is no difference in the types of I amness, I experience fatigue now, goodhealth earlier, but the common factor is beingness which has not changed. All is illusion,the I am is knowledge, but its also an illusion, say what you like, nothing prevails,except the knowledge you are. You presume that the world has existed without your  beingness, your world is with your arrival, not prior to it, if you are not, your world isnot.

468. The talk about myself is the talk about yourself. Let any worthy one reach to anyheights, anywhere, but it is time-bound. Any height! It is just a passage of time. Timemeans the Sun the world is because of it beingness. The sum total means you are, beingness only, when the knowledge I am sets, the world is liquidated, Nivritti nomessage I am.

469. But I have already told you, you are Ishwara. You have to have the conviction thatI am That, a mental determination. With the appearance of the knowledge I am,appears the space and the four other elements, your beingness gives rise to them, first beingness, then others When you identify with it and stabilize in the beingness, you arenot even that. In the knowledge of the Jnani(or theAbsolute), the world is all a spectacle,the Jnani is apart from the knowledge I am.

470. You are That only, prior to them (concepts and memory) is the I am, further stillwhen you recede, is the Absolute. But most people die with memory and concepts. Whounderstands that memory is not operating today? Its the knowledge I am. Surrender tothe beingness, from it all movement happens; go to the source of the movement which isthe beingness. Hammer it into yourself that your own beingness is the parent of the entiremanifestation. Beingness will help you in abiding in itself, beingness is observed by the Ultimate (the Absolute) that has no senses, no eyes, but witnessing just happens. I amintroducing you to your own beingness, the first stage is to meditate on the beingness,abide in it.

471. With whatever concepts you hold on you go to a Guru, if he is a Jnani he gets rid of all your concepts. But what is the main concept on which all depends? Its the I am, theI am is itself a concept. It is a basic source from which all other concepts flow. Getting afirm conviction about yourself is to become a Sadguru(the one beyond the Iam).Whatever is termed as Parabrahman the Absolute is your true Self.

472. Whatever you presently know is false, if the I am is there, Ishwara is there. The Iam is Ishwaras soul and Ishwara is my soul, both exist together. Ishwara is withoutlimits, I am also like that, like Ishwara, penniless. Now, just forget everything and findout how will you be on a permanent basis? All this talk of God and yourself is just for killing time. Go ahead, no God, no I, as long as you have cravings, knowledge will not beyours, Ishwara dies before me.

473. Prior to birth there is no waking, sleeping or the beingness (the knowledge I am),these three are born and are dependent on the food essence. When this essence becomesweak, the three states depart. Who is born or dies? In the absence of the three states, didyou know God? Did you know that you existed?

474. By staying in this knowledge (I am) you can dissolve the subtle body. The pill the three states (waking, sleep and beingness) dissolves. Then there is no coming, tillthen the subtle body will remain. So long the food essence is there the I am knowledgeis there, once the essence is exhausted, knowingness goes.

475. The knowledge I am is within you with that conviction you worship. One whomeditates on the knowledge, I am, everything in the realm of consciousness becomesclear to him. He lives without telling it, hence from this place, you carry the convictionabout yourself that you know the knowledge I am is God, there can be no other gain.

476. Day by day your conviction that the knowledge. I am is God must grow. Dontcare about the body, by constant meditation, when God is pleased, you will havecomplete knowledge in the realm of Consciousness. You may go anywhere, but dontforget that the knowledge, I am itself is God.

477. Until that voice (I am) of consciousness came, I was not concerned. Once it left, Iwent too, so be with the consciousness (the I am), all the teachings are based on this.This concern for the world is because of consciousness; it will be there as long asconsciousness is there.

478. The I am is all, the God, just know that the I am is God, this is the first step, theknowledge I am is yourself. All other activities will follow, you just get established inthe knowledge. I am, it is the sun, and all other activities are rays.

479. The knowledge I am, without memories and concepts, is everything. The idea Iam the body and mind is not that knowledge. No effort is required, the main thing is thatyou are (or I am) when you listen to me and stay there, youll understand that theknowledge I am is independent of body-mind.

480. Go to the source and be established there, then, there is no change. You might haveread the Gita, who is there to judge its soundness? The knowledge I am has to approvewhatever is said there. Establish yourself in the Self, whatever you are prior to the I am,get established there. When this abidance in the Self is achieved, all talks with soundgibberish.

481. This knowledge (I am) is for each man to understanding and be still in it. Byunderstanding the Self you understand the world, what else is there? You are as large asthe world, if you are; the world is, otherwise not. The trap of birth and death is because of the I am, dwell on it, realize it and transcend it.

482. The confidence and knowledge that you are, on what does it depend? Beingness becomes no beingness and no-beingness spontaneously becomes beingness, so whomshould we question? You should yourself investigate it; what is the support of the I am?On what does the faith that you are depend? Why is there beingness? Why am I? Howam I? People only think of the body and mind, then, come death and the faith I amdisappears.

483. From deep sleep you wake up, that border is Paravani, beyond words. When youmove, become conscious, you feel I am, then mind takes charge, words take over andyou are embroiled in the world. Paravani is other than language, Para means other or transcend the language of just being without words, but I, The Absolute, am not that.

484. The one, who tries to abide in the Self, loses identity with his ego. The very identitythat I am gets dissolved. Your true identity The Absolute is prior to the I am. Howcan you provide a uniform (the ochre robe) to it?

485. Everyone, from plants to creatures, want and know the I am to be there, once wehave existence, we want it to continue. Your experience is because of the beingness, theworld depends on beingness, is it happy or miserable? When your beingness is not there,is it happy or miserable?

486. Become free from concepts, no concepts, including the I am. The I am is the primary concept, the primary illusion The primary concept itself, for its sustenance,created so many substances, like wheat flour and wheat products. Out of the touch of Iamness arose so many concepts and various names.

487. Did you ever see the moon and all before the appearance of the beingness, Brahmaor this illusion? Although the I am is ample and plenty, it is an illusion that inducesmultiplicity. This manifest world is a dynamic play of the five elements and there is noscope for an individual. Just as a diamond radiates from all sides, similarly in deepmeditation you will realize that you are this entire manifestation.

488. My Guru taught me what I am, I pondered only on that. My consciousnessappeared along with my body form. My original state is to be in that state where there isno I am. I am explaining my state of affairs, from my standpoint you must realizeyourself.

489. The I am consciousness is the advertisement of The Absolute. The Absolute isunknown, what you call Ishwara, Brahma and so forth are hoardings of The Absolute.

490. I know that this manifest Brahman or Cosmos is unreal, time-bound and unstable.The message I am has spontaneously come and is the root of the manifested world. Themessage I am, caught hold of the body as its identity and suffering started. The I amhappened and the world was cooked up. Even this information, you got later, when the Iam came into friction, recognized the body, mother and so on, prior to that you did nothave the message I am, you existed, but you did not know.

491. In that non-subjective state, the subject started. In the infinite state, the I am stateis temporary; dont give up your true standpoint otherwise you will be fooled. Towhatever extent you would conduct your search, it would still be in the realm of Iamness. Dont retain it (I am) in memory, then you will be happy.

492. Catch hold of that I am only and all obstacles will evaporate. If you correctlyunderstand me, you will be beyond the realm of body-mind. Many a times it happens thatteachings are misunderstood. Because the I am is there, these questions arise, If the Iam is not there, no questions can arise. In the realm of I am anything is possible, but if Iwere alert enough, do you think I would have been in this body? The Jnani is the one whoknows that beingness, the world and Brahman are unreal. Having understood the I am, Itranscend it and came to the conclusion that all the three entities are unreal, and then whatmore remains to be liquidated? The Parabrahaman is without attributes and I amParabrahaman, I am not the beingness, the world nor Brahman.

493. Manifested Brahma is the I am, whatever principle is prior to the utterance of sound, that principle proclaims by itself. What I insists is that you must stabilize is thatstate. The recitation of the mantra So Hum must be for very long time, it is prior towords. When that So Hum principle, is pleased, that principle, represented by thesewords, expounds knowledge.

494. The So Hum Japa is incessantly going on in your pulse, indicating I am get intune with it by recitation. That So Hum energy without words is the raw material of incarnations and the incarnations are the hoardings of the primary principle.The primordial principle is Parabrahman, its advertisement is done by movement, thestirrings of So Hum. By its movement it is praising the primordial principle, thatadvertising material is the Moolmaya (Primary Illusion). That incarnating principle theMoolmaya gives knowledge to the incarnated.

495. What is your core state? In that true accomplished state, there is no scope for ever space, let alone the words. In the process of understanding my Gurus words as to how Iam I realized I am not. In that state there is no unstruck sound either. In the process of  Neti,Neti (Not this, not this) it happens, in the state of I amness finally everythingdisappears and you get stabilized. If you realize and stabilize, then even if you are silent people will fall at your feet.

496. The I am is the only God to be pleased. Whatever you presently know about Godis only bargaining. Your very existence or beingness is the proof that God exists. If I amnot, God is not. Gods existence is due to the consciousness, the I am, please it and itwill lead you to its source.

497. Intelligence is innately there like fire in the match stick. The final culmination of the elemental interplay is the human body, where the touch of I am appears. Birth is likea spark coming from the rubbing of stones, there is the elemental friction and you havethe spark I am. The qualities of a Bodhisattva are due to the knowledge I am, but thatis temporary and so the perfect Jnani says all manifestation is unreal, only Parabrahmanis real.

498. This body packet of the five elements gets conditioned into the ego or individuality.When you transcend the body you dwell in the I am (in manifestation), at that stage youknow that all is the five elemental play. So long as the I amness prevails or the I am isrealized it is also realized that there is another Absolute principal to which witnessinghappens, and That Absolute principal is beyond time.

499. The I am is the centre or the essence of the food body, which is a result of the fiveelements. Out of spacial activity there is water, vegetation and so forth, so I amness is aculmination of the five elemental activity. This I amness, whenever enjoyed beyond the body is your destiny. When you dwell in destiny as I am, you realize that it is not your death, but the disappearance of I amness. You just dwell in it, and itself it will tell youits own story.

500. Who is a Jnani? A Jnani is one who has come to a conclusion about the raw materialof the I am and that he stands apart from it. You presume that you have a lot of knowledge, yet you have not been able to get rid of your identity, but even if you keep inmind just two words, your job is done.   ......................


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..........  501. You reduce your identification with the body, in that process the knowledge I amwhich knows itself, will be clear. If you embrace the body sense, there will be a lot of questions. If the knowledge you are is not there, will anybody keep this body? The principle that rejects or gives up the body is your Self.


502. What do you mean by I am or the feeling of you are? All the names relate to theI amness, Atman also is its name. If there is no I amness, whose names can these all be? You cannot say this and that consciousness, your consciousness is your world only.To fully understand and realize all this, do meditation. That sound, the humming I am is the Ishwara sound. It is a reminder that, you are God, but your reject the soundlesssound by identifying with the body. On your own authority, in absence of the I am principle, what can you do?

503. Go to the root and you conclude I am yes yes, you say I am, withoutwords. Investigation will reveal that it is a result of the five elemental play. There isanother principle that observes the I am and the elemental play.

504. The I am means all this spectacle that you are seeing, later, you also see thatnumber of universes are playing in that I am. When you understand all this verbally,you may become pseudo-Guru, which is not realization. You must realize that you onlyobserve, and you are not that, you are not that I am in which universes are playing.

505. That(Absolute) state is not to be experienced, about that you cant speak. Just bethat state, what is experienced is not truth. What is experienced is not truth that is the primary problem. I did not know that I was in that state, suddenly I knew, I am, thus allthe trouble. In that state there was no knowingness, suddenly I am and I caught hold of the body. My identity of I amness is the entire manifestation, not individual body. Allthe trouble began with the otherness, a quality that came with I amness.

506. Whenever there is a problem you ask: let us find the state of affairs as they are,dont try to bluff, and then the solution comes. So in this fraudulent play of the manifestworld I went on to find the actual position, the I amness means world manifestation andit is a time bound state, so why should I bother? Presently I amness is bubbling andchallenging, but all this is time bound, pride will go along with the I am (So Hum), later on, no I am (No Hum).

507. Just try to be in that I amness dont try to put effort and concentration When youare it is I amness, when you are the beingness is automatically there. Whatever youare without doing any effort, be there. Dont try to interpret I amness. You are withoutthe body sense, when you identify with body-mind, then the trouble begins.

508. The I am in body form can reach the highest state, if you accept it and dwell thereyou escape birth and death. Just be in that principle, there are no disciplines for this. If you do penance it is because you have sinned in previous births, but if you really comeacross a sage he shows you your true nature.

509. The Atman has no birth, this touch of I am is a hoarding of the Absolute, and onlythe advertisement disappears. The I am is an illusion, temporary; the one who knowsthis knows the eternal principle. Whatever experiences you enjoy are an imperfect state.You involve yourself in practices, because the mind does not let you be quiet.

510. The I am is in a dormant condition in the womb, it is an ignorant condition. Howcould it know itself? At three years or so the knowledge I am comes spontaneously withthe formation of body. Around middle age it is at a climax, while in old age the quality of I amness is diminished. Then finally the I am disappears, and identity too is gone.

511. Whatever concepts I give blast your concepts. I have presently no abundancethoughts, but only those pertaining only to the I am. A common man he feels that hishopes and desires would be fulfilled so life if important to him. After listening to the talkshere all hopes and desires are not fulfilled, but you transcend them.

512. In the waking state, the witnessing state is always there. There is no other Brahmangreater than you, accept this and go, you are the greatest. In that small round cell iscontained all the space, in it the Cosmos and earth are there, that small cell is the principle of I am The moment it is there, space is manifested, the womb is space startedfrom the small cell I am.

513. All multiplicity is manifested from the Ishwara principle; it is sprouting from the Iam principle, Ishwara, or I am is the manifest principle. If you dont forget yourself for four days, you will die. You did not know you were, suddenly you felt you are and withI amness you started counting age. When exactly you felt that you are? Dwell there, ponder over it.

514. In the body there is already that self-accomplished principle I am which iswitnessing mind and body, it is neither mind, body nor the vital breath. It has to begradually realized that this principle has no form; it is subtler than the mind. By mistakethe I am accepts the body as itself, it is an exclusive principle apart from the body, mindand vital breath.

515. If petty worldly knowledge has no form, then can the knowledge I am or Ishwarastate have any form? If you accept this, then accept it and go and dont go elsewhere, justdwell there. Let any activity happen through your knowledge I am, which has no form, but is its witness only. The knowledge you are has no form, so also for other knowledge.You are is the primary knowledge.

516. I am talking about knowledge, whatever knowledge the I am is, its theknowledge. You are living to sustain that knowledge I am, hence you struggle. If thatknowledge is gone, what interest could you have? You are like a doctor taking care, theknowledge you are is nourishing and protecting the body. Remember this, if you want toremember me, remember the knowledge I am. Ancestors told us to meditate on me,remember me, but they also said that the knowledge I am is me too.

517. Primarily because of your identification with your body, you have polluted God.Because of your association with body, you have fear of death. There is no death only thevital breath departs and I am disappears. Body is the sustenance of I amness or Atman.I say, if you want to remember this visit, remember the knowledge I am, or remember the knowledge you are.

518. This I amness quality is the Sattva guna (food essence quality). I am The Absolute,I am not that touch of I amness, so long I am is there witnessing will happen to TheAbsolute spontaneously. The dawn and sunlight depend on time, but their observer doesnot depend on time.

519. The I am in a child is dormant, it does not know itself, but it is there, in due courseit knows itself and as a one knows I am. Go to the root, the beginning of the child, whenyou understand that you are not consciousness, stabilize there; understand and get out.

520. I amness is there provided these stages (waking or sleep) are there, by itself itcannot be. Simultaneously, all these three stages are a product of food essence. In theabsence of body sense, is there any community of waking and sleep states? Have thisaffirmation, forget spirituality and dwell there (in the I am).

521. The body identity cannot get this knowledge, the knowledge I am must get thisknowledge I am, when knowledge abides in knowledge there is transcendence of knowledge.


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To understand MadhusUdana's reply to the objection (advaita-siddhi 12),
we need to find out what it means to negate something in the world.

Shankara states in his commentary on gItA 2.16:

sarvatra buddhidvayopalabdheH, sadbuddhiH asadbuddhiH iti | yadvishhayA
buddhiH na vyabhicharati tat.h sat.h, yadvishhayA vyabhicharati tat.h
asat.h|

There are two cognitions everywhere (in any cognition in the world) -
cognition of the real and cognition of the unreal. That cognition
which does not change is real (sat) and that which changes is unreal
(mithyA).

[Please note that Shankara's usage of asat corresponds to mithyA.]

In the cognition, "the pot is" (san.h ghaTaH), the permanent factor
is " is" which indicates the underlying existence. What is an illusion
is "the pot". What is cognized is just this permanent  factor
but it is falsely understood to be a pot by the super-imposition (adhyAsa)
of the name-and-form on the underlying Existence (sat). In another
cognition, "the cloth is" (san.h paTaH), again the common, permanent factor
is "is." What is an illusion has to do with "the cloth." In other words,
between the cognitions "the pot is", and "the cloth is", what is
common, constant, and permanent is the factor, "is."

http://www.advaitasiddhi.org/part13


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