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Quotes of Nisargadatta Maharaj

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I AM UNBORN

(Talks with Sri Nisargadatta Maharaj)


Come to the conclusion: I am unborn, I was unborn and I shall remain unborn

Sri Nisargadatta Maharaj

1. The Elemental Play

30th November 1979

Maharaj:It is the pleasure of two that is the cause of this birth, this body and the result is lifelong suffering for someone. Only the rare one comes here, the Guru shows him the result of this pleasure. He shows him a mirror that reflects the true picture. For a Jnani, death is the highest pleasure. As soon as Consciousness stirs, the mind creates the Universe. Creation is Prakriti, Purusha(Consciousness) and Prakriti(Nature) as such have no name or form.

This body has a feeling that the end is coming. I know that the body is the essence of five elements. The five elements are always in flux in relation to one another. The body results from the essence of them. The individual considers the body to be his own. We think that we see with our ear and eyes, but what really sees and hears is beingness

The five elements never die. If you identify with your body, you are sinning and you will suffer at the time of death. The centre of Consciousness is the crest of your head. The quintessence of the five elemental activity is Consciousness, and quintessence knows no death. Beingness is not a personality, understand beingness and death. Finally, you the Absolute are not the beingness. The five elements are constantly at war in you and everywhere. Conflict is incessant, space is at war with air, air with fire, fire with water, water with earth and so forth, and all these are expressed in the body.

The interaction of four elements results in their subsiding into the earth. Then we have vegetation and food species, we have individual formations. The elemental conflict is expressed in the human body and the human being says My bad luck. The four elemental interactions subside in the womb of the earth. Out of the juice of vegetation come the species but the forms embrace their identity. Thus we have 85 million species,   thats the story of this earth.

One who cognizes this principle, what would be his quality? One who understands Consciousness will be beyond Consciousness, beyond the five elements. He, at death becomes an ocean of bliss. Others, who take themselves to be body-mind, will undergo a traumatic experience of suffering. Mind-body identification is the result of bliss of just a fraction of a second.

Contrast the Jnanis pleasure to that of the pleasure of two. Saint Jnaneshwara wrote a commentary on the Bhagwad Gita(Jnaneshwari). Then he wrote Amruta Anubhava- Experience of Immortality (Mrit=Death, Amrita=No death) - bottomless ocean of bliss.

The five elements and three gunas are creating havoc in the universe. But how is a Jnani affected by all this? Having recognized this elemental play, he has transcended it. This business of looking and the looked, observer and the observed will go and nothing will remain. Just be, just be quiet. Dont get disturbed and let the mind be. On which principle will there be a dent? Only time and time will disappear. The one who observes change, can he change? Only the changeless can see the change.    ..............






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2. No-beingness

1st December 1979

Maharaj: My beingness was not there, it has appeared and it is temporary, I have no control over it. I cannot be a customer to what God has to give, let him be great, I am not interested. Knowledge cannot be given to all. One loses interest. If you lose interest, even the world stops existing. It is because of the chemical (beingness), the sattva guna that photographs are taken and accordingly that entity grows. All activities are mechanical, so everything happens as per plan.

I am talking in relation to what? On what is it supported? It is the beingness. After beingness departs, there is no-beingness, which is eternal. There is no knowledge, no god, no Ishwara. What can I talk? Beingness will disappear. I always prevail in no-beingness.

From no-beingness, beingness appears. I should know myself how it happened. Some people praise me, I am like a mountain. I know that nothing exists, names and forms are categories. Nothing good or bad can happen to anyone, It has never happened before nor will it ever happen. So why bother? Form and beingness have happened unknowingly, or else how would I have entered the dirty place for nine months. Even if a rat is dead, one runs away.

People talk of spiritualism, in the process, they exclude their core Self. Stay put in your Self and talk. Investigate about yourself. The Absolute is eternal, a no-beingness state, and real. Beingness is temporary and with it appear the five elements and so on, no beingness nothing. Nothing can give you company in this world on a permanent basis. People will have my memories, some happy, some annoying, on me the impact is nil.

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3. The Brahma Aperture

4th December 1979

Maharaj: In deep sleep, nothing is. Try to catch that in the waking state. My thinking now is towards five elements. Whichever way I think, I conclude all forms are creations of five elements. Forms, with three gunas act in different ways. The basic guna is Sattva. Prakriti and Purusha are starting points- the creator of five elements. There is awareness in the Brahma aperture which is talking. The shuddha (pure) Sattva like a drop of ghee (clarified butter) is the Brahma aperture. That small drop contains the picture of the whole universe.

Each ones intellect is different, so the power of intellect differs, understanding differs. The primary nature of consciousness is not to remain constant. Objects keep on changing, when the mind stops, there is no-mind. The very nature of consciousness is to change, but you think one thing, then the very next second, something different, if consciousness becomes steady it will be awareness.

The words, including nama-roopa (name and form) cannot have, by their very nature, any steadiness. Even ideas about yourselves are bound to change. Give me an idea of what you consider as yourself, you cannot, it changes. Mind does not speak to personality, it is its creation, mind speaks to mind, boy friend, girl friend and so on, all are movements in consciousness. At that point of consciousness where ones mind realizes the I Am (I amness), the word, breath and mind is one.

I go to some place, sit and think and form opinions, all is mind, its movements. The Brahma aperture is Sattva, harmony, and the mind is its result. Sattva created the world. The mind is also its product, when the Sattva movement stops, mind disappears and the people say he is dead. But the knower says, I am not consciousness, mind or Sattva, I am apart from the elements and their products. All that is seen is of five elements, however high an entity may be he is the end product of five elements. Where are the individuals or Avatars after death? The mind, the word, name and form have no independent existence apart from the five elements.

For me there is no death and birth, for the mixture of five elements, their essence, their products the forms the starting point is Purusha and Prakriti. Purusha and Prakriti have no forms so how can they be destroyed? In fact it is moolmaya, the root cause of the illusion. When Consciousness begins to stir the forms and the Universe arise and these are my own body. From a tiny drop of Sattva, arises the entire Universe. Is my own body and world in that Sattva? I refuse to accept, how can it be? Its a lie. There is the body so I suffer, you say: there is the world, how can it all be an illusion? But the mind is a concept all worlds are movements in consciousness, hence, false. When you see the false as false, the mind settles down and disappears.

There are different human races and creeds each praises and denigrates the others. All these are movements in Consciousness, emanating from non-beingness. My beingness sees false as false therefore, I do not comment on them. Anything that you acquire,   even knowledge, is false, zero, try to transcend the knowledge. Only sometimes, a rare one at the time of death, will realize that he is not the body, the body disintegrates in the fire and mingles with the five elements.

Brahman is a concept because it is not going to be in my association for long. Just for a short period as long as there is the beingness there is the world. For the one who realizes the departure of beingness there is bliss. The ignorant get involved with beingness, hence there is traumatic suffering for them. All is suffering the waking, deep sleep and dream states, the five elements and three gunas, realize this and get rid of suffering. The ignorant one dies while the one who understands is liberated. The mind must sing the I am without words. Be liberated, if you think you have acquired knowledge and that is your achievement, then you are still far from Self-knowledge.  ................

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4. This I am business

5th December 1979

Maharaj: There is a customer for everything, but what is the cause of your beingness being the customer? The primary concept is the I am, out of it are created all other concepts. You have come from the primary concept, so long as you have the need to be, you have this prolific wonderful world and all the Gods are available. The distinction between the world and Brahman has come because you want to sustain your beingness, the I am, the manifest world is made important by you because you want to be. But when the need for beingness is not felt, like in sleep or in short, when consciousness is not conscious, there is no need. When consciousness is there, it will always need consciousness when consciousness is not there, where is the need for anything at all? Of what use is the availability of the world? The world and its lord are only a nuisance in my state. The need to be is bondage, no needs no bondage. I will not be stupid and ask how I am in the absence of consciousness. There can be no talk about the state prior to consciousness. In the realm of consciousness are the experiences and all the talk. The one, who has recognized, understood and transcended oneself can talk, otherwise, one is caught in the pincer movement of Maya; you are caught by your own tentacles (identification with body-pincer). Because of your own deception, you ask questions, you are caught and enmeshed in more and more concepts.

Information about myself in the absence of consciousness, nobody can tell me. I also dont need it, since that is so; you are non-plussed by me. I have full knowledge prior to beingness, which is eternal. In the waking state there is struggle and fatigue, in deep sleep there is relaxation, it is a cycle. What is the purpose?

Visitor: To maintain consciousness. What is beyond it?

M: Whatever without it (consciousness) is perfect. Only that is, nothing else. My body is universal, not individualistic. What is this I am business? Understand it and be apart from it, transcend it. Just be.

V: Where has maharajs ego gone?

M: It is not individualistic, it is manifestable, but when it is manifest, it is no more an individual suffering.

V: what is the use of self-realization?

M: Nishkam(stable) Parabramhan .When you are hit by pain, the doctor gives you an ointment. Who is the customer? Pain is the customer, not you.

V: does the pain go?

M: It is just an event happening, understand it and go through it. The I consciousness is pain as well as happiness. You wake up happy in the morning, as the day goes by there is unhappiness. Without I consciousness can you understand anything? The I consciousness is unhappiness therefore you seek happiness. That which you do with effort is unhappiness. Even now, I am speaking from deep sleep, so it is coming from sleep. I have enjoyed it, so I speak. Sleep is darkness, complete that is ignorance. In darkness, ignorance I speak. Knowledge from ignorance is ignorance. This knowledge is an illusion. A child born of ignorance says I am Brahman.

V: Who is doing this?

M: That is the trap of your mind. If you do not experience your mind, you are liberated. Why do you call anything logical? Waking and sleep states are your experience. You dont accept what I say, because in doing so you are nothing. In reality nothing can be given and taken, call it logic, experience. Take it as you like, here acceptance and rejection are transcended.

Parents have given you a name; apart from that can you give me your name or identification? The Atman is formless, names and forms are of the body. Consciousness is also an illusion, non-personal, non-verbal. The moment you do not recognize mind and body you feel no pinch, can you say the sky is diseased?

Food contains both the useful and the waste, so what is good or what is bad is relative. Flowers are eventually dirt but while buying they cost fifty rupees. 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 worry about God or illusion. The I am is the starting point of both misery and happiness.                .......................

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5. A Kohinoor Diamond

7th December 1979

Maharaj: As a seeker, you are told that you are not the body-mind, though you are in the body but you are knowledge. So we see this all-pervasive knowledge in everything. Body man or woman has form but consciousness has no form. One who considers himself to be a man or woman is not a seeker; seeker is the one who seeks knowledge.

Prior to the appearance of form in the womb, food stuffs take the form I am and that appears in nine months. With birth the bodily functions begin, the child does not know that it is.  As the child begins to identify, the sense of I amness takes shape, only then the mother can teach the misleading headings like body name and so forth.

Prior to the waking or sleep state is the Parabrahman. The state which gives you knowledge is Brahman.

Visitor: The need for self-knowledge differs from man to man; intellectuals have no time for all this

M: People who got knowledge were simple people.

V: Is it decided at birth?

M: Knowledge being ignorance is also (ultimately) not required. Your womb being not clean, you entertain fear, when in the womb for nine month, only the knowledge that you are is there nothing beyond it. In the womb knowledge is there but it is dormant. In this lighter (Maharaj holds up the lighter), the flame is dormant, does the lighter know the flame?

What do you consider yourself to be? If you take yourself to be the body you are involved. If you take yourself to be knowledge there is no involvement. Somebody provoked the Guru in you, it is that Guru that receives knowledge and is the one that speaks.

V: Isnt it possible to pretend that one is the Absolute?

M: More important is to get rid of the body-mind sense instead of trying to be the Absolute, the rest will happen. After the realization of Self, everything happens. Then there is no question of getting involved or not.

V: But can one experience qualitative changes before and after?

M: Whatever you presume to be will be buried, whatever I am talking too will abandon the body and disappear. To start with you are that principle which abandons the body and runs away. Second step, identify with that principle which quits the body. Third step, Jnana, recognizes this Godly state and transcend.  I Repeat, the principle abandoning the body is Godly, full of knowledge, highest is the one who recognizes this Godly principle and transcends it. This principle, which quits the body, because of involvement with the body presumes that it is going to die. Actually, the body also has no death; it has life in association with beingness without beingness it is a dead rat. You are that principle which abandons the body, thereafter who are you? The body or that principle? So where is the question of nursing that principle?

Is the manifest world real? You make a mountain of a molehill, is it real? Here is the world and you are told to behave accordingly and time passes by. Get to know your true identity and everything will be clear. All the scriptures are addressed to the mind, while I am talking of finding out what you truly are. The root of the world is absolute ignorance, only ignorance. Nevertheless, you follow codes to happily pass your time, miseries come with attachment, become entire, total, and then there is no misery.

Inquiring about the illusion is to go in search of a child born of a barren woman. So your whole life will not be enough to find it. People go to the moon; they search for the end of the cosmos. Life of Brahman too is an illusion; there is the end of the cosmos. This illusion (Maya) sends you to find the cosmic boundary, see its mischief; it does not send you to the centre!

In deep sleep, you awaken and cry out, who creates the illusion? Its consciousness, I woke up you are the basic illusion, you are married to beingness. Whatever the outcome, you will know that beingness itself is an illusion. Honestly, the knowledge you are is the most dishonest principle, you are married to Brahman. I plant you in the beingness that you are, then you may go. Understand yourself and all the riddles will be solved. I am giving you a capital, invest it, investigate and find the truth, investigate the Self.

Is the dreamworld real or unreal? The incident I awoke is itself unreal. Similarly, is your beingness real or unreal? Even when you think you are, is that too not a concept?

All along I was telling Joseph to go but now I say, wait and record. After my departure, publish a book, they (people) will ask, did you come across such a man? A Kohinoor diamond!

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I  AM

The complete I am quotes of Sri Nisargadatta Maharaj

90

The Guru, God, and 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 is itself the Guru.

91

That state in which you were before you acquired this knowledge I am is the real state. 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 is that. 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 through all 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. You feel that you are the body now but when you abide in that beingness you will know then how you are without the body sense. But dont forget, at the same time; that body and the 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 thing I 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 deep sleep and suddenly you feel I am and that I amness creates a dream world. Similarly this manifest world is created by that I amness. You will realize this later in the search for truth. The last progress will be for you to transcend this I amness and get stabilized in the ultimate.

96

The knowledge I am is the first ignorance and whatever knowledge you acquire with it 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 I am. That is the fundamental principle, the basis of all your knowledge, but you are identifying 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 I am.

99

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

100

Before this knowledge I am appeared on you, you were absolutely unattached. As soon as this knowledge dawned on you, you became attached to everything around you. Only that false I is attached. Everything is just happening and that false I is taking the credit for doing things.

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 the concept I am has vanished.

102

You must meditate on that I am without holding on to the body and mind. As you nursed 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, I am beyond fear. I am telling you that this fear will gradually lessen and will go completely, 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 opportunity to 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 the feeling 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, although it 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 the concept of I am goes, intellect also goes. So the intellect gets that frightening experience of I am going.

105

When you become one with that knowledge you will realize that the knowledge I am is the very Guru of the universe. Dont make use of anything except the knowledge I am. 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 means that 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 started counting with myself, before this counting starts. That has no number. That is the Absolute. 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 feeling I am, be one with your consciousness and that is all that you can do, the Ultimate must come to you. You can only watch what happens there is nothing you can do to get it.        ............

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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 beyond description, and words cannot be of any use. That is the permanent state and this manifestation is only its movement. Nobody becomes a Parabrahman, nobody can become a Parabrahman: It is. Before the knowledge I am appeared on you, that is Parabrahman. If you revert properly, the consciousness I am, will disappear, then there is no 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 us unknowingly? This beingness has come to you without your knowledge, but you are using it according to your own volition. I want to sentence that inviduality to death. Is it not 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 the knowledge I am. When you give that up you escape birth and death. Waking state represents activity; deep sleep represents peace, quiet. When these two are present it means I am is there, but you the Absolute are neither the waking state, deep sleep nor the I amness.

114

What else is there except the touch of I am? Why do you worry about discovering Maya and Brahma and all that? Understand what this principle I am is and you are finished. 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 get rid of it. Understand the quality of these concepts.

116

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

117

The Bhagavad-Gita says that we have five senses of knowledge; these are very subtle. 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, the I 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. Become one 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 which you 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 a intellectual binge again. Consciousness indicates to the consciousness, expounds the knowledge; but you will not dwell there, you embrace the body. The knowledge I am tells 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 I am with faith, you have nothing else to do. You are likely to miss that incident if you try to use your intellect. Just let it happen. Hold on to the feeling I am; dont pollute that state 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 the witness. Before that moment you did not know that you are, there was no witness, no knowledge of I am.

124

As long as you identify with the body-mind you are conditioned. Once you stabilize in the knowledge I am unconditionally you are the manifest I amness no more an individual. 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 is no 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 to understand 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 all is contained. Only in that film when the film started knowing itself, I am; then you came 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 it that love for the I amness has gone into the background. To stay with it has become increasingly 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 into the 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, but suddenly another state appeared in which I had a form and thought, I am. How did this appear? 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 to speak of my most intimate secrets. Just as the dream world, uncalled for, has appeared and you observe it, similarly this world, uncalled for, has appeared and you are compelled to 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 I amness 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 the concepts. 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, and gradually he loses hold of the joy I am. The result of this involvement is that he comes to 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 and conviction that you are that is Ishwara, that is you. I am giving you instructions regarding 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 the activities 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 the food 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 to maintain it and Shiva to destroy it. Is not this Brahman who creates the world the same as the 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 called the ego.         .............

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140

The message I am does not have any form, design, or color. So long as I am is, 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 the manifestation occurs with that beingness. Inside and outside is full of manifestation. These talks are not for general consumption, or the masses.

141

The message I am has no form, it is only a food container. It is there, it has meaning, 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 an avatar (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, it cannot stand still, consciousness is the same as movement. That movement takes place through 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 all ignorance.

145

My Guru pointed out to me that originally I had nothing to do with all this and all I have with which to solve this mystery of life is the knowledge I am; without that there is 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 is no-town, in a place which is no-place. How did this come about? Because of the knowledge 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, it wants 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 instrument of knowledge, and that great instrument of knowledge is called God, which is the quality of 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 completely rid 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 that understands, realizes, and witnesses is the Parabrahman. Witnessing happens to the Parabrahman. 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 world appears simultaneously. With the I am, the world appears in the waking and dream states.

151

Concepts come into the sense of being I am because of the vital breath that causes the mind flow. Mind means words, so thoughts are there they are the concepts. Look at your 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 the web 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 body and be only the knowledge I am, which has no form, no name. Just be. When you stabilize in that beingness it will give all the knowledge and all the secrets to you, and when the secrets are given to you, you transcend the beingness, and you, the Absolute will 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 is transcended, but beingness is available.

154

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

155

The consciousness that I am has created, and sustains, all the wonders in the world for 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 which is indwelling in you, worship that only.

156

Lord Krishna said All are my expressions. This knowledge I am in each species is 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, you felt fragmented, isolated, and that is why your demands started. In the Absolute there are no needs, only the Absolute prevails. The truth is total Brahman only, nothing else but Brahman. 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. Maya means I am, I love to be, It has no identity except love. That knowledge of I am is the 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. That which 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 the Self, this consciousness, I am, those who have understood this as the true love, have themselves become love. All has merged in them.

162

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

163

What was conceived has grown physically, and some of the expressions of this knowledge I am have achieved tremendous things. At the end of the time span the magnificent 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 is the 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 it merges in the original state, who (or what) is there who wants to know? The illusory entity 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 the spring. Once you go to the source you will come to know there is no water, water is the news I am.

167

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

168

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

169

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

170

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

171

This passing show maybe likened to the following situation: suppose I was well all along, then suddenly I was sick and the doctor gave me medicine. After three days my fever was gone. So this stage of fever for three days is the I am consciousness. Exactly like 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 you are. 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 and then 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 finally stumble 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 to that 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 the meaning of wordsthat is not yougive it up. You are prior to the idea I am. Camp yourself 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 and carry out your worldly life with the meaning of those words that is the mind. But before the 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 that would disclose all the knowledge. Thats all I will say, but the subtlest part is this, from deep sleep to waking state. To abide in that you must have an intensely peaceful state. In that state witnessing of the waking state happens. You must go to that limit, but it is very difficult.

178

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

179

What is this knowingness? It is the stamp or registration of the booking I am. You are 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 the arrival 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 I am. Once I understand what this birth is, then the whole mystery is solved. Since I have thoroughly 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 I amness, there is no question of death.

181

Who is going to give you eternal peace? It is only the sun, the I am. If you embrace 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 is going to dissolve. For this knowledge there are no customers, no devotees, because they want something concrete in their hand, but when your knowingness itself is going to dissolve, is it possible to hold on to something?

183

You live in the house but the house is not yourself. Similarly the knowledge I am is in 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 also knowledge, 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. The moment 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 get it out of 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 am is a product of the satwa guna, food essence product. When you throw out all the concepts, including your primary concept (I am), then whatever is, is. Stay put in quietude.

187

All this profound talk is nothing but mental entertainment. As you go further into spirituality 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 conceptual entertainment.

188

In the first few years the primary concept I am was there, but in a dormant condition. Later on it started knowing itself. The jnani state is like the child, when the child did not know itself. The apparatus through which that knowingness expresses itself 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 with giving me the pain; the whole cause of the pain is the knowingness I am. When this knowledge was not there was there any pain or pleasure?   ............

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190

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

191

You must maintain this knowledge I am in proper order. All the dirt, which is not the towel, should be removed. Similarly I am is the tool through which you get all the knowledge. 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 the space is not as pure as the knowledge I am. Innately the world is very pure; it is rendered dirty because you identify with the body. Since you do not recognize your I amness 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 in the 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, is the very source of all energy, the source of all Gods, of all types of knowledge. This is the simplest method, you know you are, just be there.

194

You came here and I talk to you but I am not concerned whether you come or go. I am totally independent. I, as the Absolute, do not need the consciousness. Total independence is merely to apprehend and understand. My apparent dependence is on this consciousness 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 consciousness appeared.

195

When did this process of observing start? It started with the arrival of the waking state, deep sleep state and the knowledge I am, all rolled into one I am. This is known as birth. With the so-called birth, this triad has come, and with its arrival observation started. 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 I amness? It was not there.

196

You know you are. Because you know you are, everything is happening. Go to that knowledge I am. When you understand what that I amness is, then the shell of mystery is 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, which is ignorance. We presume that this consciousness is the eternal, the Ultimate, which is the mistake. 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 that I am. Leave aside this triad what are you? Understand clearly, when you keep aside the very instrument of questioning, where is the question? Which you? You have removed the you.

198

I repeatedly tell you that there is nothing save this consciousness, the knowledge I am 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 that knowledge itself is ignorance? If it were real it would have been there eternally it would not 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, and three is space. Where there was no knowledge I am that is number one, later on there is the sense I am that is number two, and 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 is nobody who can have the knowledge of the Truth, the Eternal. It is ones eternal true state, 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 I am. When the body drops down, the knowledge I am will subside there only what remains 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 the consciousness 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 principle and 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 any knowledge. 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, everything relating to that I amness goes. When this is the state of affairs, what is the use of trying to gain or assimilate knowledge? You are standing on a concept I am and trying to paint that with another concept.

205

I have experienced all four kinds of speech and transcended them. Rarely will anybody follow this hierarchy to stabilize in the consciousness and transcend consciousness. Starting from Vaikhari (word), normally we listen to words; from Vaikhari we go to Madhyama (mind-thought); in watching the mind we are in Pashayanti 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 to follow, but only a rare one follows it receding, reversing.

206

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

207

Normally in the name of spirituality, knowledge is expounded. Knowledge is in the realm of five elements and it is talked about as real or unreal so long as the knowledge I am is there, it is a product of the knowledge I am. A jnani is that state from which the witnessing of the knowledge I am takes place. In that jnani state there is no touch of I amness (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 pocket for all time? If whoever feels that I am had knowledge, would he have cared to become this 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 like a dream.

209

The Linga-deha is the seed, the chemical, the product of the five elemental essences which give rise to and sustain the consciousness I am. Just like the seed of a tree, that seed latently contains all future manifestations and expressions of the tree that will 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; its expression 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 like space it neither comes nor goes; just as when you demolish the walls of a building only space remains.







211

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

212

At the moment of death it is the culmination or termination of the Self-experience, I am. After the termination of I amness there is no experience of knowingness or not knowingness, the knowingness is a quality of the material stuff.

213

All this knowledge has dawned on me, I am not the knowledge. The knowledge I am, 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 I am, I am. Is it necessary to think you are sitting here? You know that you are sitting here. Whatever name and form there is belongs to that material and that material is not you. Do you analyze the problem and with the firm conviction decide that you are not the material? When the material disintegrates what does the name refer to? Does it have any significance? 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 is the consciousness, there is no entity.



215

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

216

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

217

That which you like most is the I am, the conscious presence but that is not 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 the concept of time was never there. So what is born?  It is the concept of time, and that event 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 that space you are. You are now manifest whatever is known the space. This space is known as chidakash. In chidakash this knowingness is I am. In the highest Paramakash there is no is or is not, It transcends everything.

220

The Guru tells you Get rid of concepts, just be yourself. The seeker having understood what the Guru said gets rid of the concepts, and now, as the first step, the seeker 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 into meditation, that knowingness goes into no-knowingness. This is the highest state in the hierarchy when the body aspect is there because this knowing and no-knowing are aspects 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 the destination is the transcendence of knowingness and no-knowingness.

221

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

222

In deep sleep, consciousness was in a dormant condition, there were no bodies, no concepts, and no encumbrances. Upon the arrival of this apparently wakeful state, with the arrival 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, but I, the Absolute, am not that. In meditation there was space, when suddenly two forms appeared out of no-form, Prakriti and Purusha and the quintessence of these forms was the 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 same quality. 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 and disappearance, 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 the chemical 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 comes the beingness. It comes as quietly as twilight; just a feel of I am and then 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 consciousness all this has happened. There is no individual. There is only you, the total functioning is you, the consciousness is you.

228

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

229

How amusing it is to see someone who thinks of himself as an individual, who thinks 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 the Self, 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 the consciousness, it became all manifestation. Now transcendence of the consciousness has also 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, but experiences are gradually dropping off, including this primary experience I am. It is only 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 put on 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 the uniform (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 is the Parabrahman

233

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

234

When you began knowing that you are, you did a lot of mischief, but when the I am 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 just doesnt 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 you think 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 you come to the I am only, without words. Then you are everything; you are not confined to the body.

237

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

238

The capacity of consciousness is something astounding. I didnt know I was, and then 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 until you realize that all this is the domain of five elements, and the experiences in the five elements, are unreal. This I amness itself is unreal.

240

You must give up the identity with the body. Abidance in that knowledge I am which does not identify with the body-mind is the spiritual light. Self-love and I am without words are the same. The sickness may come and go, but the self-love does not go.

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 not only 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? The question 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, which 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 the Self, 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 you are not. Suppose you find a diamond ring on the road and you pocket it. Since it is not yours, a fear overcomes you. When you put on an identity that is not yours, you are afraid, but when you are the pure I amness only, there is no fear. Presently you are this I am, but this I am is not the truth. Whatever you are prior to the appearance of the I am, that is your real nature.

246

Dont roam about, dont come here either. Abide in the quietude, peace, stability. Here we are not engaged 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.

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 goes spontaneously. Amazingly, when it appears, it is accepted as real. All subsequent misconceptions 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 I totally 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 not concerned with the world or what goes on in the world. It is only when the consciousness starts 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.    ..............

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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 is one who has stabilized in the knowledge I am, and in the process, has transcended it. In this 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 fills everything. 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 is not 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 the drum? It is so amazing that no one casts even a glance at this speck of consciousness.

253

The habit of considering the Self as body has influenced everybody too much.

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

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 were written, in that ink of the title of Tej Sesh Bhagavan is confirmed by the Vedas. Sesh means the leftover, the remains. That Tej Sesh Bhagavan has come spontaneously and will 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. You are not that.

255

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

256

The Ultimate you can never be lost; whatever you have lost, you have lost only words. The 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 parcel of the world knowledge.

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 three gunas. That is why the feeling I am is felt; but without the feeling of I am, still you are.

259

Start with the body. From the body you get the knowledge I am. In this process you 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 the seeds 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 life force (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 the consciousness.

261

Each of must say I am and realize it. There is no you, and there is no me, as individual entities. Until the I am thought was there, there was no manifestation; both came about simultaneously.

262

This knowledge I am, this consciousness, has come out of the prior state when there 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 when we 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 you know and remember that you are. That is why you have come here, have you not? It is 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 am that; 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 knowledge I am. Be devoted to that I amness only. When you do that, other rituals become redundant and useless. Finally when you realize that everything is useless, everything is Brahman, it means you are at the Parabrahman level, the absolute level. When at that level, you will envision everything as useless, including the Brahman because the Brahman is also reduced to illusion. Therefore all these talks, including my own will be reduced 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 body remains or not, that manifest self-principle always remains. You must continually remember, chew the cud, that the knowledge I am signifies knowing all gods, all the Vedas, it is the Brahman only. You must continually think about it, and should in the course of such reminiscing, the body drop off, then, that consciousness will definitely be the highest.

268

You are sitting here: you are, prior to words. Now the hearsay goes I am, I am means the flow of the mind has started. Now whatever you say with that I amness, through 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 have handed over that knowledge to the body and we say I am the body. Thereby we have reduced the totality, the limitless, to the limited a specified insignificant body. And that is 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 the knowledge I am is merely a witness; this is the actual state of affairs. But all these that is, 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, the knowingness will last.

271

he 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 have the vital breath for making possible all activity; and on the other side is the knowledge I am. 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 you have to realize.

273

Find out why you are, what is the cause of your being I am? Actually you had no knowledge 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, is due to what? How and why? Inquire only into this matter.

274

Only that individual who has lost his individuality has merged with the Parabrahman. So the individuality must go. The entire world moves on the basis of one concept, 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 the difficulty and the essential thing is to be convinced that the original basic concept I am itself 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 inductive to that development, you may accept. Suppose you have faith in a living guru, then, accept a living guru. If you have faith in a guru who has left his body, accept that guru.

277

First of all, this knowingness appeared, the knowingness I am; later on you embraced the body. Hold on to this only, and dont ask any questions. You came to know yourself, 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 these impurities 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 appearance of this knowingness I am, the next fall was embracing the body as I am. And then you gathered so many things onto yourself. Hold on to the state of knowing yourself as I am as 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 was formless, 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! I am 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 a commodity 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 attention only on that consciousness I am. Dont be led astray by all the so-called spiritual disciplines 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 you are?

283

It is pure awareness that knows I am. Who can understand that illusory state? I amness is illusory only. It is not a perfect state, it is illusion. Who knows the illusion? A non-illusory state only can know the illusory state. But what is the necessity to say pure awareness? Awareness means pure. Since awareness knows I am, it is other; it is more than I am. That is the highest; there are no gradations in awareness. In the Absolute, the Parabrahman 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 in turn 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, that consciousness which is the product of the food essence body.

285

How can you speak or develop any concept unless the primary concept I am is available? 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, is not 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 the concept-free state. Then you have no concept at all, not even of I am. In that state one does 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 you understand what I am driving at? Whatever you caught in your attention, that attention should 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 unborn state. Since the Parabrahman is the unborn state, prior to consciousness, can it have an iota of knowledge?

288

How can you retain the pride that I am like this? This I am business depends entirely on the food essence. So how can you retain it perpetually that I shall remain like 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, the Absolute, 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, the fragrance of this food body. The ultimate you has no fragrance, no taste, no touch of I amness.

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 no illusion. This very consciousness is the source of illusion. This illusion or consciousness or I amness does not remain as something eternal. It is liberated; this non-eternal consciousness 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. You know you are before even speaking the words I am. Subsequent to the knowingness I am, 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 happens to that principle which prior to your saying the words I am. There is no such thing as deliberate witnessing. Witnessing just happens, by itself.

295

You must analyze death, the meaning of this common parlance. At the time that death occurs, the vital breath quits the body, gradually leaves the body. At the same time as 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-being into the being state, how was it observed? You just felt that touch. Before observing anything we feel the touch of I am. To realize that state prior to conception, that eternal state, whatever that state is, to abide in that is the highest. Now, for your sake, I attach a name to it, the Parabrahman state the Absolute.

297

A jnani knows that he has realized when he recognizes his knowingness, which is the sense of I am. Right here and now you are in the realized state. But you try to judge it 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 are attached to the body-senses; therefore even though you may attain an age of hundred years, 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. The initial humming of the beingness as I am, I am is the duality. But who accepts the duality? 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 sense identifies with the form of a body, when it is called aham-akar, the I am form, this is ego. Ego is never a title or name, but just a sense of I am prior to words. The waking state, the sleep state and the knowingness I am constitute an ego. In the absence of these three states what do you think you are? What would be the evidence of your existence?      .........................

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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 that You are neither the activities in the beingness nor the beingness. You as the Absolute, are none of these.

301

With the transcendence of the knowledge I am, the Absolute prevails. The state is called Parabrahman, while the knowledge I am is termed Brahman. This knowledge I am or the beingness is illusion only. Therefore, when Brahman is transcended, only the Parabrahman 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, the message I am and this magnificent world materialized out of nothingness! How amazing! 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 the Ultimate they are redundant, extraneous and bogus.

304

The primary miracle is that I experience I am and the world. Prior to this experiencing, 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 am was 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, the mind can be conquered. This is called manojaya victory over the mind. However, only a true devotee, a bhakta, a god, can obtain the charan-amrita. But what is its relationship 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 I am 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 called amrita the nectar? Because it is said, by drinking nectar one becomes immortal. Thus a true devotee, by abiding in the knowledge I am transcends the experience of death and attains immortality.

308

Once you subside into the consciousness, the factual state of Reality shall be revealed to you with the knowledge that will emanate out of you intuitively, like spring water. 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 is trapped 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 appeared unknowingly and unsolicited. Only in the realm of knowingness I am the consciousness can a world be, and so also an experience. Hold on to this knowingness I am and the fount of knowledge will well up within you, revealing the mystery of the Universe; of your body and psyche; of the play of the five elements, the three gunas and prakriti-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 body only. This is known as the Pure Super-knowledge Shuddhavijnana.

310

Now coming to a very subtle situation, what is it in you that understands this knowledge 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 is the bliss of being the swarupananda.

311

Paths and movements cannot transport you into Reality, because their function is to enmesh you within the dimensions of knowledge, while the Reality prevails prior to it. To apprehend this, you must stay put at the source of your creation, at the beginning of the knowledge I am. So long as you do not achieve this, you will be entangled in the chains forged 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, the knowledge 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 primary witnessing is the prerequisite for all further witnessing. But to whom is the witnessing occurring? One that ever is, even without waking, to that ever-present substratum the witnessing of the waking state happens.

314

At present, I am is in the beingness state. But, when I do not have the knowingness of the I am illusion, then the Poornabrahman or Parabrahman state prevails. In the absence 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 you remember your sense of being, subsequently all other things appear. Earlier this memory I am was not and suddenly it appeared. Now I expound on the spiritual talk called niroopana. 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 primary message will be the spiritual talk.

316

This little container of food essence is being sucked by that beingness, I am day and 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 on the 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 I am in the human form has the inherent capacity to be all-pervading, but having being conditioned and thereby limited itself to the body form, it is interested only in protecting and 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. But instead 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 only the fear of death.

320

The fragrance or sweetness of the food-essence body is the knowledge I am. It has no 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, that humming goes on, and who does the humming? The principle which is humming and saying, I am, I am is itself your guru.

321

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



322

The primary occurrence is the reminder I am and out of which springs the language and the talk. So, what is this I amness?  Remember that it is in the primary reminder I am 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 abiding necessarily 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 mistakenly accepts this as its own. It clings to the body-identity so quickly that the fact of its own independent existence is easily missed.

323

You are quite knowledgeable; now understand this; if you think you are dying, it shows that you still identify with your body and that your knowledge I am has not merged in itself, which also indicates that you have not attained jnana-yoga. Your spiritual knowledge therefore smacks of impurity. While you are actually the manifest knowledge 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? You would reply I was not. That means, I was not like this, that is not like this present I am. 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, but he was and is now.

325

Do nothing, absolutely nothing! Just be, be the knowledge I am only and abide there. To imbibe this, meditate on beingness only. Catch hold of the knowledge I am in meditation. In this process, the realization occurs that I the Absolute am not the guna I am; therefore in meditation nothing is to be retained in memory. Nevertheless something will appear on the memory screen, but be unconcerned, just be, do nothing. Refrain from grasping anything in meditation; the moment you do, otherness begins, and so does duality. 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 will get lost.

326

At first no one is. Instantly, one is, and then two. The subject of the talk is: How did these two reduce to one, and finally to nothing? Out of nothingness spontaneously the sense of beingness is felt - this is one. Later, when the sense of beingness knows I am duality begins. Then after the duality has arisen, the sense of being identifies with the form, and so on. Actually to refer to the sense of being as one, is not quite correct. Since in this state only the sense of being prevails, where is the need to say even one? With the appearance of otherness (duality), both no.1 and no.2 appear simultaneously. To say something is, I must be there first. If I am not, I cannot say something is. So the fundamental 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 the knowledge I am only. In such a state it will be revealed to you intuitively as to how and why your sense of I amness emerged. Consciousness, beingness, sense of being, I amness, 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 to conception, then what I actually mean is that I was not like this present I am. But that I which 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 Absolute are not that.

330

This is to be understood and realized that the I am is even before the arising of any words 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.          .................


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