The one who identifies himself as a swami, a Guru or yogi, is not a Gnani.+

Q: ~ M V.:~ Is it possible without Guru to gain knowledge of truth and how to eradicate ignorance,

Santthosh Kumaar:~ People who are stuck up to the idea of a physical Guru will never be able to transcend from dualistic illusion to non-dualistic reality.

The idea of Guru and disciple belongs to religion and Yoga, not spirituality. There is no need for a Guru for acquiring Self-knowledge or Brahma Gnana or Atma Gnana.

The seeker must personally strive by all the means of soul-centric reason to be free from the bondage of the illusory experience of form, time, and space.

The Guru and disciple and the world in which Guru and disciple exist are created out of single stuff. That single stuff is the consciousness. The consciousness is the ultimate truth of Brahman.

Identifying as a Guru or some Guru’s disciple keeps one in the cage of ignorance. A person who identifies himself as a Guru or disciple will never be able to get Advaitic Gnana.

Guru, disciple concept is meant for the religious and yogic path. In the Atmic path, the Guru and disciple concept have no value.

A person who realized the ultimate truth or Brahman will throw off his religious robe and all religious identity and live like a commoner.

A Gnani never identifies himself as Gnani nor does he identify himself as superior to others. He only shares his knowledge with his fellow seekers.

A Gnani never identifies himself as a Guru or a Yogi or someone disciple. The one who accepts himself as a Guru or someone’s disciple is not a Gnani.

Ashtavakra Samhita: ~ "The man of knowledge (Gnani), though living like an ordinary man, is contrary to him and only those like him understand his state.

A Gnani can point at the sky, but the seeing of the star is the seeker's own work.

The truth-seeker seeks only truth. The inner Sage will guide you with love. Your sincerity and seriousness lead you to your inner core. The sincere and serious seekers are not excluded.

Sage Sankara: ~ "Though I wear these robes of a Sanyasin, it is only for the sake of bread." (Select Works of Sage Sankara" also his commentary on Brihad)

Thus, the above passage proves that all those who were the sannyasin robes are wearing it for the sake of bread belongs to the religion; they have nothing to do with the Self-knowledge or Brahma Gnana or Atma Gnana.

There is no need to criticize and condemn the Gurus, yogis, and swamis because they are needed for the welfare of ignorant masses in the dualistic world.

Sage Sankara says the transparent Truth of the Self, which is hidden by the illusion, is to be attained through the instructions of a knower of Brahman, (Gnani)

~ Then why you are sticking to a Guru who is not a Gnani.

That is why Swami Vivekananda said: ~ “You have to grow from the inside out. None can teach you, none can make you spiritual. There is no other teacher, but your own Soul.”

The Guru is useless so long as the ultimate truth is unknown, and the Guru is equally useless when the ultimate truth or Brahman has already been known.

Religious or yogic Gurus propagate that, once a seeker identifies a Guru, he must totally surrender to the Guru, and then from there onwards, the spiritual journey is fully the Guru's responsibility, not his... Hence, the importance of choosing the right Guru is necessary, but in the pursuit of truth, the Guru is not necessary, because the truth is not theoretical. Truth has to be ascertained by the seeker on his own through Soulcentric reasoning.

The one who identifies himself as a swami, a Guru, or yogi, is not a Gnani.

A Gnani never identifies himself as a swami, Guru, pundit, or yogi. Swami, Guru, pundit, or yogi, belong to the religious or the yogic path not to the path of wisdom.

Sage Sankara's:~ “The knower of Brahman (Self-realized or Gnani) wears no signs.

Sage Sankara's:~ “On Gnani: "The knower of Brahman wears no signs. Gives up the insignia of a monk's life…his signs are not manifest, nor his behavior."

When the knower of Brahman wears no signs, it means he does not identify himself as a Guru or a teacher. A Gnani gives up the insignia of a monk's life means he does not belong to the religion.

A Guru is needed in the religious and the yogic path. There is no need for a Guru to acquire Self-knowledge or Brahma Gnana or Atma Gnana.:~Santthosh Kumaar

The Guru who pretends to be Self- realized and plays with the emotions and sentiments of the seeker is a fraud, not a Gnani.+

Some modern Gurus talk of surrendering to God without knowing what God is supposed to be in truth. Just by saying open your heart and surrender, nothing happens. Playing with the words and playing with the emotions of the seeker leads only to hallucination.

The Guru who pretends to be Self-realized and plays with the emotions and sentiments of the seeker is a fraud, not a Gnani.

Only a perfect understanding of 'what is what’ leads to truth realization. The truth- realization is Self-realization. Self-realization is God-realization.

If you are seeking truth, nothing but the truth, then you must not get stuck to any Guru or yogi. Those who are seeking truth need not follow any Guru or any teaching.

Yoga Vasistha says:~ Self-knowledge or knowledge of truth is not had by resorting to a Guru (preceptor) nor by the study of scripture, nor by good works: it is attained only by means of inquiry inspired by the company of wise (Gnani). One’s inner light alone is the means, naught else. When this inner light is kept alive, it is not affected by the darkness of inertia.

There is no need to condemn Gurus, but there is a need to highlight how they become an obstacle in realizing the ultimate truth or Brahman, or God in truth.

Swami Vivekananda said: ~ “You have to grow from the inside out. None can teach you, none can make you spiritual. There is no other teacher, but your own Soul.”

The Guru is useless so long as the ultimate truth is unknown, and Guru is equally useless when the ultimate truth or Brahman has already been known.

A Guru is needed in the religious and the yogic path. There is no need for a Guru to acquire Self-knowledge or Brahma Gnana or Atma Gnana.  

There is no need to surrender to the ego because you are the ego. Without the ego, the world in which you exist ceases to exist. The ego is the basis of the world in which you exist. The ego, you, and the world appear together and disappear together.

Surrender is the religious and yogic fable. How can the ego surrender to itself? How can the ego surrender to the religious God, which is not God in actuality?

All such claims are possible only in the domain of form, time, and space. In reality, no second thing exists other than the Soul, which is present in the form of consciousness.

When there is no second thing that exists other than consciousness surrendering to anything that belongs to the illusory universe is ignorance.

Remember:~

Truth realization is true surrender. The form, time, and space are made out of a single stuff and that single stuff is the Soul, which is present in the form of consciousness. Consciousness is real and the form, time, and space are merely an illusion created out of consciousness.

By realizing consciousness as ultimate reality is the Truth ralization or Self-realization or God realization.

The eternal truth within the universe (mind) and it is without the universe (mind). Direct knowledge of the Self can be acquired by one through the Self while realizing the Self.

Self-realization is the essence of human existence. Where there is unity, one without a second; there is the world of nondual reality. The nondual truth is the ultimate truth. And the ultimate truth itself is God. ~Santthosh Kumaar

That man missed Buddha continuously for forty years.+

I have been working with many, many people, and sometimes they turn when the right moment was going to be; exactly before that moment, they turn away. And the mind is cunning enough; it can philosophize, it can say why you have turned away. Exactly at the moment when something was going to happen, you can turn away.

There is more possibility for you to turn away from that moment than from any other moment; it is unfortunate but it happens. You wait and wait and wait, and then the moment is nearing where the evaporating point can be reached, and suddenly you turn away. To resist that turning is very difficult. It is just like death reaching nearer, nearer, nearer, and seeing the abyss you turn away and run as fast as you can.

Remain alert. This misfortune happens to seekers; it can happen to you. Buddha passed through a village many times in his forty years of traveling.

One man used to come; he would listen for a few minutes then get up and go away. And this had become a habit; he never listened to Buddha for the whole time Buddha was speaking. He would come, that was certain, and whenever Buddha would come to the town he would wait for that man. He would come, that was certain.

He would sit and for a few minutes he would listen, then, respectfully bowing down to Buddha, he would go away.

Ananda once asked that man, “Why do you do this?”

The man said, “Sometimes this is the peak hour for my business, but I must come just to pay my respects; that’s why I come. But my shop is open and customers are there, and they will not wait. Enlightenment can wait; next time I will hear.” It happened again and again.

The day Buddha died he was near the village, and before his death, he said to Ananda, “That man has not come. This is exceptional — he never missed. He always missed in a sense but he never missed. He has always come, now he has not come.”

Then Buddha asked his disciples, “Do you have anything to ask — because soon I will enter into the final Samadhi, the final ecstasy, and then I will not be able to come back and answer you.”

They started weeping and crying but there was no question. And Ananda said, “We have asked everything, you have answered everything, and there is nothing. Our minds are blank just thinking that you are going to disappear.”

Buddha asked thrice, again and again. There was no question so he went behind the tree and closed his eyes, just to dissolve into the infinite, to leave the body, and then suddenly the man came.

He started fighting with the monks and said, “I must see him. This is the last time; I will not be able to see him again. For forty years I have been missing and I have a question to ask. I have never been able to ask it before because sometimes there was a marriage in my family, sometimes business was at a peak, sometimes I was ill or my wife was ill, and sometimes there were relatives staying. I always missed but now don’t prevent me.”

The disciples said, “It is not possible; now he is dissolving.”

Buddha came out from his ecstasy, from his final Samadhi. He came in front of the tree and he said, “Don’t prevent that man. He may have been foolish, he may have missed because of his ignorance, but I cannot be hard on him. I am still alive so let him come. No one should say that Buddha was alive, and a man who had come begging was sent back.” Buddha said, “What have you come to ask?”

The man had forgotten the question. He said, “When I came, I knew, but now I can’t remember. Next time I see you I will bring the question.” … And there was going to be no next time. Buddha died that day, and that man must be wandering somewhere on this or some other earth, seeking a man who can answer his question. That man missed Buddha continuously for forty years.

You can miss me — always remember that possibility. But it will be because of you, not because of me; I am always ready.

Whenever you are ready I will hit you, but a deep surrender is needed; before that nothing can be done. You have to die, die as you are, so that which you really are can be born out of you. You have to die as an appearance so that the real can be born. You have to die on the periphery, so that the center evolves and comes out in its luminousness, in its full perfection. All hits are to destroy the seed so that the tree is born. Anything more? -OSHO

Ashtavakra said, “I am laughing because the truth is being decided in this conference of butchers” –”What are all these skinners doing here?”+

Ashtavakra: ~

When Ashtavakra was twelve years old, Janak hosted a huge debating

conference. Janak was an emperor, and he invited the pundits of the whole country to debate on the scriptures. He had one thousand cows placed at the palace gate and had the horns of the cows plated with gold and decorated with jewels. He proclaimed, “Whoever is victorious, shall take possession of these cows.”

It was a great debate. Ashtavakra’s father also participated. As dusk was falling, the message came to Ashtavakra that his father was losing. He had already defeated all the others, but he was about to be defeated by a pundit named Vandin. Receiving this message Ashtavakra went to the palace. The hall was decorated. The debate was in its final stage and the decisive moment was fast approaching. His father’s defeat was a complete foregone conclusion – he was on the very edge of defeat.

The pundits saw Ashtavakra as he entered the royal court. They were all learned scholars. His body was bent and deformed in eight places: he had just to move and anyone would start laughing. His very movement was a laughing matter. The whole meeting broke into laughter.

Ashtavakra also roared with laughter. Janak asked, “Everyone else is laughing. I can understand why they laugh, but why did you laugh, my son?”

Ashtavakra said, “I am laughing because the truth is being decided in this conference of butchers” – the man must have been extraordinary. ”What are all these skinners doing here?”

A deep silence fell over the meeting. Butchers? Skinners? The king asked,

”What do you mean?”

Ashtavakra said, “It is simple and straightforward: They only see skin, they don’t see me. It is difficult to find a man more pure and simple than me, but they don’t see this; they see a bent and deformed body. They are skinners, they judge by the skin. Your Majesty, in the curve of a temple, is the sky curved? When a pot is smashed, is the sky smashed? The sky is beyond change. My body is twisted, but I am not. Look at the one within. You cant find anything more straight and pure.”

It was a very startling declaration. There must have been pin-drop silence.

Janak was impressed, astounded: “Absolutely right, why had he gathered a crowd of skinners there?” He became repentant, he felt guilty that he too had laughed. That day the king couldn’t manage to say anything, but the following day when he was out on his morning ride he saw Ashtavakra on the way. Janak dismounted from his horse and fell at his feet. The day before, in front of everyone, he couldn’t find the courage.

The day before he had said: “Why do you laugh, my son?” Ashtavakra was a boy of twelve years, and Janak had considered his age. This day he didn’t notice the age. This day he got down from his horse and fell at Ashtavakra’s feet, spread-eagled in prostration.

He said, “Please visit the palace, and satisfy my eagerness for the truth.

Oh, lord, be so gracious as to come to my home. I have understood! I couldn’t sleep the whole night. You spoke truly: what depths of understanding have those who recognize only the body? They are debating the being, but attraction and repulsion for the body still arise; hate and attraction still arise. They are looking at death while talking of the deathless! I’m blessed that you came and disturbed me, that you broke my sleep. Please come to the palace!”

Janak had the palace decorated magnificently. He welcomed Ashtavakra and seated him on a golden throne – this twelve-year-old Ashtavakra. Then he put his questions to him. The first sutra is Janak’s inquiry. Janak asked and Ashtavakra explained. Beyond this, nothing is known about Ashtavakra. And there is no need to know more, it is more than enough! Diamonds are not many; only pebbles and rocks are so common. A single diamond is enough. ~ Osho

You must first train yourself to think and reason from a non-dualistic perspective then only when you read about Advaitic reality, then only true meaning becomes apparent.+

You must first train yourself to think and reason from a non-dualistic perspective then only when you read about Advaitic reality, then only true meaning becomes apparent.

It is not possible to give a sudden revelation of Advaita in one or two letters, or in an interview or two: a course of personal mental training must be undergone. Hence, reading my blogs and posting umpteen times is necessary for the seeker to make the subconscious Soulcentric.

All my blogs are not only reading the material but also subconscious suggestions.

You, yourself, must do the work of realizing Truth by using your own judgment and reason. Nobody else, no guru can do it for you.

Everyone has not got the capacity to know Truth very few have, but some among these few are so sharp that they have only to hear it explained by proper guidance when they grasp it at once. They have only to stabilize their illumination.

The Gnani will only point out the truth to the seeker. Sharing Gnana with the whole of humankind is the only goal of the Gnani.

Most people think he wears a yellow robe, and his perpetual silences and his yogic activities and his monkish lifestyle but they do not judge by asking "Is what he says true?”

The Atmic method is to discriminate between real and unreal and drop the unreal by realizing the real.

Remember:~

Reading my posts & blogs often propels the reader into the thinking process.

By reading the repetition of the words on this subject, the inner whirling in the subconscious takes place which replaces the old thoughts based on the ego by accepting the Soulcentric truth.

Perfect understanding removes all sorts of obstacles in pursuit of truth. Only through constant repetition of words in my posts will make one think differently but it also creates more doubts and confusion in his subconscious and his inner urge to know the truth even more intense. And it also helps to overcome some of our conditioning, which we have inherited from parental grooming and circumstances.

Repetition of reading the words of wisdom assists a seeker to help focus his attention from the form (world) to formless (Soul or consciousness), which is very much necessary in pursuit of truth. And repetition is an effective tool and has an effect on the subconscious mind, which is not receptive to receiving new truth because it is conditioned to receive only a logical conclusion based on ego.

It takes time for the seeker to gain the perfect understanding of ‘what is the truth’ and ‘’what is untruth’. It takes time for the invisible Soul, the Self, to wake up from the sleep of ignorance, and it takes time for one realizes the truth, which is beyond form, time, and space.

The nature of the invisible Soul, the Spirit is like a state of sleep. But sleep is the unconsciousness of the objects whereas Self-awareness is conscious awareness of the Soul, which is present in the form of the consciousness in the midst of the object.

The reason, in respect of Ultimate Reality, is like the impossible conception of a sleeping man trying to know what he is about, without waking up. As sleep is to waking, so is ordinary life to the state of realization.

The seeker should be aware of everything untrue: stick to the truth and he shall succeed, maybe slowly, but surely.

Remember: ~

Agreeing and disagreeing have nothing to do with the Soul, the Self. Agreeing and disagreeing are possible from the dualistic perspective.

Self-knowledge will not arise from the exchange of views, opinions and arguments. The accumulated knowledge is not a yardstick, to realize the truth beyond form, time, and space.

The words that mean different things to different people, take it or leave it, it matters not to me. It is what's behind the words, between the lines that matter.

Self-knowledge or Brahma Gnana or Atma Gnana is meant for the class, not for the masses. The Advaitic path is not suited for those who indulge in the unnecessary argument from their own standpoint and indulge in the provocation.

In the path of wisdom discussion of the unimportant subject matter is a great hindrance. The path of truth is the path of verification. Nothing has to be accepted as truth without verification. Agreeing to disagree causes unnecessary friction.:~Santthosh Kumaar

Sage Sankara says no use of reciting mantras, no use of studying Vedas to acquire Self-knowledge or Bramha Gnana or Atman Gnana.+

Sage Sankara says no use of reciting mantras, no use of studying Vedas to acquire Self-knowledge or Bramha Gnana or Atman Gnana.

Reciting of mantras and study of the scriptures are meant for the ignorant people who are unable to grasp the Advaitic truth.

Scriptures are not needed in the pursuit of truth. Even the Upanishads and the sages of truth declare the same.

The ultimate truth has to be ascertained without the scriptures by realizing the Self is neither the waking entity nor the dream entity but the Self is formless Soul which is present in the form of consciousness. In the realm of the truth, form, time, and space are created out of single stuff. That single stuff is consciousness.

Realizing the single stuff as ultimate truth is Self-realization or truth realization. To realize this truth, there is no need for the scriptures.

The ultimate truth has to be realized first then only it is possible to know what the scriptures are saying.

Scriptures are being added from time to time. This process will go on. There is the final authority among them? One contradicts the other: duality reigns supreme.

I quote scriptural citation only after verification of reality and proving the truth, to point out that the scriptures teach the same thing. If one quotes them before having demonstrated truth, then it is scholasticism.

Self-knowledge cannot be attained by the study of the scriptures and intellectual understanding or by bookish knowledge. Therefore, there is no use in studying the scriptures and other scriptures in order to acquire nondual wisdom.

That is why Bhagavan Buddha rejected the scriptures, and even Sage Sankara indicated that the ultimate truth lies beyond religion, the concept of God, and the scriptures.

There is only one Reality to be known, the same for all seekers, but the ways to it are hidden by religion. Self-discovery is the only way towards the non-dual Absolute without any religious doctrines, which will help the seekers to unfold the mystery of the illusion in which we all are searching for the truth of our true existence.

That is why Sage Sankara says: ~ VC 56. Neither by Yoga, nor by Sankhya, nor by good work, nor by learning, but by the realization of one's identity with Brahman is Liberation possible, and by no other means.

58. Loud speech consisting of a shower of words, the skill in expounding the Scriptures, and likewise erudition - these merely bring on a little personal enjoyment to the scholar but are no good for Liberation.

59. The study of the Scriptures is useless so long as the highest Truth is unknown, and it is equally useless when the highest Truth has already been known.

60. The Scriptures, consisting of many words, are a dense forest that merely causes the mind to ramble. Hence, men of wisdom should earnestly set about knowing the true nature of the Self.

61. For one who has been bitten by the serpent of Ignorance, the only remedy is the knowledge of Brahman. Of what avail are the Vedas and (other) Scriptures, Mantras (sacred formulae), and medicines to such a one?

62. A disease does not leave off if one simply utters the name of the medicine, without taking it; (similarly) without direct realization one cannot be liberated by the mere utterance of the word Brahman.

63. Without causing the objective universe to vanish and without knowing the truth of the Self, how is one to achieve Liberation by the mere utterance of the word Brahman? — It would result merely in an effort of speech.

64. Without killing one’s enemies and possessing oneself of the splendor of the entire surrounding region, one cannot claim to be an emperor by merely saying, ‘I am an emperor’.

65. As a treasure hidden underground requires (for its extraction) competent instruction, excavation, the removal of stones and other such things lying above it and (finally) grasping, but never comes out by being (merely) called out by name, so the transparent Truth of the Self, which is hidden by Maya and its effects, is to be attained through the instructions of a knower of Brahman.

66. Therefore, the wise should, as in the case of disease and the like, personally strive by all the means in their power to be free from the bondage of repeated births and deaths.

Then there is no need for the scriptures, religion, and the idea of God. One has to be more rational to realize the Advaitic truth, which is ultimate truth or scientific truth. : ~ Santthosh Kumaar

The cause and effect are possible only in the domain of form, time, and space. therefore the cause and effect is part of the dualistic illusion or Maya.+

Manduka Upanishad :~Atman is the highest Reality and its opposite: Note the word "and". Reality and illusion together make Brahman: nothing can be left out. Page 51.

Manduka Upanishad:~Objects do not disappear, they are there, and yet they are non-dual. Disillusionment is not the same as appearance. Page 74. v. 17

The cause and effect are possible only in the domain of form, time, and space. therefore the cause and effect is part of the dualistic illusion or Maya.

In non-dualistic reality, there is no duality.

The dualistic theory says that whatever was in the cause was also in the effect. They say that the gold brick, the gold medal, the gold ornaments --are in the seed--the gold. Deeper Self-search reveals the fact that, if cause and effect are one what is the difference between the two?

The nature of the invisible Soul is a silent, featureless one without attributes. The Soul, which is present in the form of consciousness, is not an object but is always the subject.

The truth is beyond form, time, and space. Self-knowledge or Brahma Gnana or Atma Gnana dispels ‘Ignorance’.

The Self is the invisible Soul. The invisible Soul is present in the form of consciousness; there the object has become one with the subject. there is only unity in diversity.

Consciousness is the ultimate truth or Brahman. Consciousness is ‘the one without a second’, the one which alone exists as the ultimate reality.

Sage Sankara’s Supreme Brahman is impersonal, Nirguna (without Gunas or attributes), Nirakara (formless), Nirvisesha (without special characteristics), immutable, eternal, and Akarta (non-agent). It is above all needs and desires. It is always the Witnessing Subject. It can never become an object as it is beyond the reach of the senses. Brahman is non-dual, one without a second. It has no other beside it. It is destitute of difference, either external or internal. Brahman cannot be described because the description implies a distinction. Brahman cannot be distinguished from any other than It. In Brahman, there is no distinction between substance and attribute. Sat-Chit-Ananda constitutes the very essence or Svarupa of Brahman, and not just Its attributes. The Nirguna Brahman of Sage Sankara is impersonal.

The invisible Soul remains in its own awareness. The illusion (mind) does not merge with the invisible Soul because it never really separated from it.

The invisible Soul remains the one without a second (Advaita). The invisible Soul’s separation is an illusion, the result of ignorance, which, when dispelled, the hidden reality shines as formless, timeless, and spaceless existence. :~Santthosh Kumaar