The doctrine of No-Self .+

Look upon the world,” says the Buddha, “as void, having destroyed the view of oneself as really existing, so one may overcome death; the king of death will not see him who thus regards the world.”

The doctrine of No-self means two things:

(i) The Self is an aggregate of impermanent mental and bodily processes;

(ii) The world is unsubstantial and void; it is an aggregate of impermanent qualities devoid of substances.

The Self is impermanent. It is an aggregate. It is a series of successive mental and bodily processes which are imperma­nent. There is no permanent Self. The self is a stream of cognitions (vijanasantana). There is a continuity of constantly changing mental processes in it. Sometimes they are intermittent.

So the self is sometimes compared to sleep and adream. The course of organic life is compared to dreamless sleep, in which consciousness is evoked by external stimuli, which is compared to dream. Conscious processes break in upon the stream of the subconscious processes.

The Self is an aggregate of the body and four kinds of mental processes: feeling, perception, dis­position, and self-consciousness. The body is not permanent. It is an aggregate of vital organs and their functions. It is an aggregate of changing qualities.

The Buddha is emphatic on the denial of the permanent self in the following texts.

‘The world is empty of a self, or of anything of the nature of a self. The five seats of the five senses, and the mind, and the feeling that is related to mind: all these are void of a self or of anything that is Self-like.’ “When one says ‘I’, he refers either to all the aggregates combined or any one of them and deludes himself that that was T. One could not say that the body was T or that the feeling was T- or any other aggregate was ‘I’.

There is nowhere to be found in the aggregates ‘I am’. ‘Since neither Self nor aught belonging to Self can really and truly exist, the view that holds that this I who am world, who am self, shall hereafter live permanent, persisting, eternal, unchang­ing, abide eternally; is not this utterly and entirely a foolish doctrine ?’ ‘This Self of mine is the knower, the enjoyer of the fruits of my good and bad actions: it is eternal and immutable, it will continue for infinite time: this thought is very childish’, ‘The body is not-self j feeling is self; perception is not-self; disposition is not-self; self-conscious­ness is not-self. All dharmas are not-self.

The five aggregates are impermanent. They are not the so-called permanent Self. Belief in a permanent Self is a wrong view of the self (satkayadrsti). The last text does not mean that the Self is eternal and transcendental. It clearly means that the five aggregates constitute the not-self. There is no permanent Self. The Self is an empirical aggregate. There is no Self beyond them. This is the unique and original teaching of the Buddha.

Once, the Buddha kept silent on the existence or non­existence of the Self. The wandering monk Vacchagotta said, “Is there the ego?” Buddha was silent. Again he said, “Is there not the ego?” Still, Buddha kept silent.

When the monk departed, the Buddha said to Ananda that the affirmative answer would lead to externalism (sasvatavada), and that the negative answer would lead to annihilationism (ucchedavada). But both are wrong views.

The ego or Self is not eternal nor is the Self non-existent. If the self is non-existent, there can be no transmigration and reaping of the fruits of actions. The truth lies in the middle of the two extreme views. The phenomenal or empirical self exists.

The doctrine of No-Self means also that the world is unsubstantial and soulless. All external things are aggregates of changing qualities. There is no permanent substance apart from impermanent qualities. The permanent identical substance is a fiction of the imagination. All forms of existence, material and psychical, are impermanent and soulless. They are subject to the inexorable law of becoming. ;`Santthosh Kumaar

 ;`Santthosh Kumaar 

Intellectuals are using dualistic lenses and they think they know the non-dualistic truth. This ‘I know business blocks their realization of Advaita.+

In the context of Advaita Vedanta, ~ Jagat (the world) is not different from Brahman; however, Brahman is different from Jagat

It has not been possible to preach Advaitic Truth entirely free from the settings of dualistic weakness; it has not been more operative and useful to mankind at large because only a few will be able to grasp and realize it.

'To realize the Advaitic Truth, a freer and fuller scope the seeker has to realize that form, time, and space are one in essence. And that essence is consciousness. And the invisible Soul, the Self, is present in the form of consciousness.

To realize the Advaitic truth, the seeker has to be free from all superstitions and orthodox contaminations. The seeker dedicated himself to acquiring Self-knowledge or Brahma Gnana or Atma Gnana alone.

A scholar is proud that he has accumulated so much knowledge; Gnani is humble that he knows no more.

Sage Sankara was a rationalist philosopher. The orthodoxy projected him as a theologian.

Sage Sankara’s Advaitic wisdom is not even a philosopher's dish cooked to suit exclusively the palate of one particular religion. Advaitic wisdom of Sage Sri, Sankara is like the air and the water, the common food for the whole humanity.

Advaitic wisdom is the Science of the Spirit. If rightly interpreted, Sage Sankara’s Advaitic wisdom is spiritual food for the whole of humanity. The Advaitic wisdom is the universal wisdom par excellence. Advaitic wisdom is not just a not a philosophy, but not a science, but the Science of Truth.

Sage Sankara gave religious, ritual, or dogmatic instruction to the masses but pure philosophy only to the few who could rise to it. Hence, the interpretation of his writings by commentators is often confusing because they mix up the two viewpoints. Thus, they may assert that ritual is a means of realizing Brahman, which is absurd.

The Upanishads declare:~

Mundaka Upanishad 1:2:8:~ “Remaining in the fold of ignorance and thinking 'we are extremely wise and learned,' the fools with boastful nature ramble about like the blind led by the blind alone.”

Mundaka Upanishad 3:2:3:- “The weak and timid cannot realize the Self. Self-realization is not possible through intellect or hearing spiritual discourse. One who welcomes God in every activity, through a thoroughly controlled and disciplined life, to him also the Soul is revealed

Katha Upanishad 1:2:23:~ The Soul cannot be realized through hearing a scholarly explanation of the discourses, not even by the intellect.

Katha Upanishad 1:3:6:~ “Through the knowledge of the Soul God, one is pure and clean constantly.” Neither by reading the books nor by taking a bath at the holy place has one become pure. Inner purity is possible when one remains in constant touch with the Soul. Constant Soul Consciousness is the real purity.

Kena Upanishad 2:4:~ When it is known through every state of cognition, it is rightly known, for (by such knowledge) one attains life eternal. Through one's oneself, one gains power, and through wisdom, one gains immortality.

Kena Upanishad 2:5:~ If here one knows it, then there is the truth, and if here one knows it not, there is a great loss. Hence, seeing the Real in all beings, wise men become immortal on departing from this world.

The scriptures are being added to from time to time. This process will go on. There is no final authority among them? One contradicts the other: duality reigns supreme.

The Upanishads are Self-contradictory. Every pundit even gives conflicting interpretations of them. The final authority, therefore, is using one’s own reason. One should apply their reason to them.

The scriptures are for the ignorant masses, who wholly accept the material world as it presents itself. Gnana is for those who have begun to realize that things are not what they seem.

The Scriptures are of value only when dealing with persons who are incapable of understanding the Advaitic truth. They have no value as authority for those who use reason.

I quote only verified citations from the scriptures. I need no scriptures, but I quote them to help the seekers realize that the scriptures are saying

People who were not able to mentally digest Advaitic wisdom think that awareness is prior to the Soul, which is present in the form of consciousness.

The invisible Soul or consciousness, or awareness, is one and the same thing. Those who are stuck with their intellectual wealth will never be able to cross the ocean of ignorance.

Intellectuals are using dualistic lenses, and they think they know the non-dualistic truth. This, I know, business blocks their realization of Advaita.

Upanishads:~ Fools dwelling in darkness, but thinking they are wise and erudite, go round and round, by various tortuous paths, like the blind led by the blind. (Upanishads Nikilanada - Ch II-5 P-14)

Nondual Awareness is the nature of the invisible Soul, which is present in the form of consciousness.

The invisible Soul, the Self, reveals ‘what is real’ and ‘what is unreal” when the seeker is receptive and ready.

Do not believe in a thing because you have read about it in a book. Do not believe in a thing because a wise man has said it was true. Do not believe in words because they are hallowed by dualistic knowledge. Find out the truth for yourself. The seeker has to use Soulcentric reason, which leads to the realization of the truth, which is beyond form, time, and space.

'

Advaitic wisdom can never be gained by argument and provocation. Discard all the accumulated dualistic knowledge by realizing that the world in which you exist exists because of ignorance.

Get rid of ignorance by realizing the world in which you exist is created out of a single clay and that single clay is the invisible Soul, which is present in the form of consciousness. Realizing the Self is not you, but the invisible Soul is Self-realization.

The invisible Soul is the cause of the universe, and it itself is uncaused. : ~ Santthosh Kumaar

If you mix Advaitic orthodoxy with Advaitic wisdom create confusion, because they mix up the two viewpoints.+

Sage Sankara gave religious, ritual, and dogmatic instruction to the populace, but Advaitic wisdom only to the few who could rise to it.

If you mix Advaitic orthodoxy with Advaitic wisdom create confusion, because they mix up the two viewpoints.

Thus, they may assert that ritual is a means of realizing Brahman, which is absurd.

Indulging in Non-Vedic rituals(Puranic Rituals) in place of Vedic rituals is enveloped in still greater darkness; in other words, they are extremely foolish, fall into an awful hell of pain and sorrow, and suffer terribly for a long time."

Thus, Puranic karmas are not Vedic karmas as per the Yajur Veda.

The Puranic karmas are introduced to suit the mass mindset of that time by the founders of present-day Hinduism, keeping the Vedas as their base. They also introduced a new modified belief system on Puranic Gods with a new code of conduct to revive the Vedic religion, which was in ruins in the hands of Buddhism and Jainism.

Thus, the present-day Hinduism with diverse beliefs is not a pure Vedic religion.

Thus, this hotchpotch ideology is the greatest obstacle to the realization of the ultimate truth. That is why Buddha rejected the Vedas.

Sage Sankara says: ~ 11. As regards the rituals, the person who performs rituals and aspires for rewards will view himself in terms of the caste into which he is born, his age, the stage of his life, his standing in society, etc. In addition, he is required to perform rituals throughout his life. However, the Self has none of those attributes or tags. Hence, the person who superimposes all those attributes on the changeless, eternal Self and identifies Self with the body is confusing one for the other; and is, therefore, an ignorant person. The scriptures dealing with rituals, rewards, etc., are therefore addressed to an ignorant person. (Adhyasa Bhashya)

Sage Sankara says:~ 11.1 ~The scriptures dealing with rituals, rewards, etc., are, therefore, he says, addressed to an ignorant person. (Adhyasa Bhashya)

Sage Sankara:~ 11.2. In short, a person who engages in rituals with the notion “I am an agent, doer, thinker”, according to Sage Sri, Sankara, is ignorant, as his behavior implies a distinct, separate doer/agent/knower; and an object that is to be done/achieved/known. That duality is Avidya, an error that can be removed by Vidya. (Adhyasa Bhashya)

Sage Sankara viewed this as a distortion of the Upanishad ideals. To play down the prominence given to rituals by the Mimamsakas, Sage Sankara relied on the idea of Avidya. He bracketed the ritualistic approach with Avidya and called it an “error”.

Thus, Advaitic orthodoxy has to be discarded to realize the ‘Self’ hidden by the ‘I’, which is ignorance.

Sage Sankara states that wisdom (Vidya) can eliminate ignorance (Avidya), but the ignorance it eliminates is not real, because it has no existence of its own. Once the error is removed, the Brahman (God) will reveal itself of its own accord.

Remember:~

Religious rites and ceremonies, yagnas and homa-havans, or any other forms of ritual, are meant for the ignorant populace. In the Atmic path, the seeker has to discard.

All worship and the ceremonial rituals performed on the base of non-~Vedic Gods will not yield any fruits. Deeper self-search reveals that the worshiper, the worship, and the worshiper and the world are merely an illusion created out of consciousness.

Religious rites and ceremonies, yagnas and homa-havans, or any other forms of ritual formal observance have long since set in.

Sage Sankara says: ~ The scriptures dealing with rituals, rewards are therefore addressed to an ignorant person.

The orthodox Advaitins consider birth, life, death, rebirth, heaven, hell, sin, karma, and the world as a reality, whereas Sage Sankara declares the world in which we exist is merely an illusion. If the world is an illusion, then birth, life, death, rebirth, heaven, hell, sin, karma, and the world are bound to be an illusion.

Without Sage Sankara, there is no Advaita (non-duality). Since it was mixed up with orthodoxy, there is a lot of confusion.

Sage Sankara’s quotes (selected verified) are quoted in my blogs and postings to show what Sage Sankara meant, and what is blocking the seekers from realizing the ultimate truth or Brahman. There are so many non-dualistic masters of the East and also from the West who expound Advaitic or non-dualistic knowledge, but none of them are helpful in reaching the ultimate end.

According to Advaita Vedanta, the Veda addresses itself to two kinds of audiences - the ordinary ones who desire the transitory heaven and other pleasures obtained as a result of ritual sacrifices, and the most advanced seeker who seeks to know Brahman. Thus, the Purva mimam. sa, with its emphasis on the karma kanda of the Vedas, is meant for the first audience, to help lead its followers along the way. However, the Vedanta, with its emphasis on the jnana kanda, is meant for those who wish to go beyond such transient pleasures.

Sage Sankara's commentary to Brahma Sutras (Chap. 3.4.50) shows that the Gnani "should pass through life", not run away from life, and should take a middle course between seeking worldly honor and worldly abasement.

Sage Sankara varied his practical advice and doctrinal teaching according to the people he was amongst. He never advised them to give up their particular religion or beliefs or metaphysics completely; he only told them to give up the worst features of abuse: at the same time, he showed just one step forward towards the truth.

Sage Sankara was extremely precise and careful in his choice of words. Sage Sankara gave religious, ritual, or dogmatic instruction to the masses, but pure philosophy only to the few who could rise to it. Hence, the interpretation of his writings by commentators is often confusing because they mix up the two viewpoints. Thus, they may assert that ritual is a means of realizing Brahman, which is absurd.

Sage Sankara says in the commentary on the Vedanta Sutra that what is accepted without a proper inquiry will not lead a person to the final goal. On the contrary, such acceptance will result only in evil, in something detrimental to our spiritual progress.

Seekers of truth should not believe blindly in traditional orthodox Advaita without verifying all the facts from every angle.

Orthodoxy has nothing to do with spirituality, which is based on the Soul or spirit. One has to reflect through reasoning over and over again without getting tired of the process: ~Santthosh Kumaar

Religious rites and ceremonies, yagnas and homa-havans, or any other forms of ritual are meant for the ignorant populace.+

Mundaka Upanishad:~ The rituals and the sacrifices described in the Vedas deal with lower knowledge. The sages ignored these rituals and went in search of higher knowledge. ... Such rituals are unsafe rafts for crossing the sea of samsara, of birth and death. Doomed to shipwreck are those who try to cross the sea of samsara on these poor rafts. Ignorant of their own ignorance, yet wise in their own esteem, these deluded men, Proud of their vain learning, go round and round like the blind led by the blind.

Religious rites and rigid ceremonies were passed down from one generation to the next as a practice or set customs and traditions, and performed automatically with blind faith. Such worship based on the belief in God does not reach God.

According to Advaita Vedanta, the Veda addresses itself to two kinds of audiences –

1, “The ordinary ones who desire the transitory heaven and other pleasures obtained as a result of ritual sacrifices”.

2, “The advanced seekers who seek to know the ultimate truth or Brahman.”

Thus, the Purva mimam.sa, with its emphasis on the karma kanda of the Vedas, is meant for the first audience, to help lead its followers along the way. However, the Vedanta, with its emphasis on the jnana kanda, is meant for those who wish to go beyond form, time, and space.

Thus, those who are seeking truth have to discard the ritualistic without mercy to realize the Advaitic truth, which is beyond form, time, and space.

Religious rites and ceremonies, yagnas and homa-havans or any other forms of rituals, formal observance have long since set in.

Sage Sankara says ~ “The scriptures dealing with rituals, rewards are therefore addressed to an ignorant person.

Adhyasa Bhashya of Sage Sankara:~ (11) As regards the rituals, Sage Sankara says, the person who performs rituals and aspires for rewards will view himself in terms of the caste into which he is born, his age, the stage of his life, his standing in society, etc. In addition, he is required to perform rituals throughout his life. However, the Self has none of those attributes or tags. Hence, the person who superimposes all those attributes on the changeless, eternal Self and identifies Self with the body is confusing one for the other; and is, therefore, an ignorant person. The scriptures dealing with rituals, rewards, etc., are therefore addressed to an ignorant person.

Religious rites and rigid ceremonies were passed down from one generation to the next as a practice or set customs and traditions, and performed automatically with blind faith. Such worship based on God based on blind belief does not reach God in truth.

Religious rites and ceremonies, yagnas and homa-havans, or any other forms of ritual, are meant for the ignorant populace.

Religious rites and ceremonies, yagnas and homa-havans, or any other forms of ritual, are meant for the ignorant populace.

Belief in God without knowing God in actuality holds the worshiper more firmly in the grip of ignorance.

All worship and the ceremonial rituals performed based on non-Vedic Gods will not yield any fruits. Deeper self-search reveals the fact that the worshiper, the worship and worshiper, and the world are merely an illusion created out of consciousness.

Mundaka Upanishad condemns rituals. The Para or Higher knowledge is the knowledge of the Supreme Being, while the Apara or Lower Knowledge is that of following sacrificial rites and ceremonies. (1/2/ 1 – 6)

Religious rites and ceremonies, yagnas and homa-havans, or any other forms of ritual formal observance have long since set in.

Religious rites and ceremonies, yagnas and homa-havans, or any other forms of ritual, are meant for the ignorant populace. In the Atmic path, the seeker has to discard what is not needed to realize the truth, which is beyond form, time, and space.

Religious rites and ceremonies, yagnas and homa-havans, or any other forms of rituals, formal observance has long since set in.

Sage Sankara says ~ “The scriptures dealing with rituals, rewards are therefore addressed to an ignorant person.

Meher Baba: ~ When religion has become merely a matter of external rituals and ceremonies, it has become a cage for the Soul.

The beliefs are barriers to Self-realization.

Sage Sankara states that wisdom (Vidya) can eliminate ignorance (Avidya), but the ignorance it eliminates is not real, because it has no existence of its own. Once the error is removed, the Brahman (God in truth) will reveal itself of its own accord. :~ Santthosh Kumaar

What happens to consciousness when the form dies?+

R W:~ Can you explain what happens to consciousness when the form dies?

Santthosh Kumaar:~ What happens in deep sleep, the same thing happens when the illusion of the world dies. Consciousness remains in its own awareness without the illusory form, time, and space.

For a Gnani, the world is merely an illusion. He sees the world in which he exists as an object; thus, for a Gnani, the world in which birth, life, and death happen is a passing show.

The commoner thinks he is an individual separate from the world, and the world existed prior to him, and he was born in it. Until this conviction is there, the world in which he exists prevails as a reality. Therefore, there is a need to realize that the one who is born, lives, and dies in this world is not the Self.

The Self is a birthless and deathless Soul because it is an ever-formless, timeless, and spaceless existence.

From the ultimate standpoint, nothing is ever born, nothing dies, and one that is born in ignorance. Ignorance is present in the form of the ‘I’. The ‘I’ is the whole universe. The universe is the dualistic illusion or Maya.

The birth is the birth of ignorance. Physical Life is a life of ignorance. Death is the death of ignorance. Whatever exists without ignorance is the ultimate reality or Brahman, or God in truth. :: ~ Santthosh Kumaar

By breathing up and down or by holding the breath the ignorance will not vanish.+

If one could find the truth by just sitting and breathing up and down, it would have been so easy to find the truth. By breathing up and down or by holding the breath, the ignorance will not vanish.

What is the use of doing Kriya yoga when the Self is not the body, but the Self is the invisible Soul, which is present in the form of consciousness? The invisible Soul does not breathe because it is the ever-formless, timeless, and spaceless existence.

All breath-based yogic techniques will not help you get rid of ignorance. All yogic techniques are good only for keeping mental and physical health, nothing more.

The novice seekers must understand that yoga is all right in its place and that it is good at the beginning of the pursuit of truth, but when yoga is made an end in itself and not a means to acquire the Self-knowledge or Brahma Gnana or Atma Gnana.

Yoga and meditation are not useless; they are useful to bring the restless ego under control. Yoga and meditation are not final. Indulging in yoga and meditation will not lead to the ultimate end of understanding. Yoga cannot remove ignorance. It is only a step. It removes obstructions.

Sage Sankara definitely says that yoga is not the means of liberation (page 132-133 of his commentary on the Brihadaranyakopanishad).

Ashtavakra says, "This is your bondage, that you practice Samadhi or meditation.”

Remaining thoughtless in the waking experience is yogic Samadhi. Yogic Samadhi is not the Advaitic wisdom

Brih Upanishad: page 32. "Yoga does not yield truth or liberation."

One who is in Samadhi will not know that this universe is the consciousness; therefore, yoga is not the means to Self-knowledge or Brahma Gnana or Atma Gnana.

In Samadhi, the yogi knows nothing, sees no universe; so if there is nothing but blankness. The blankness is not the Advaitic wisdom.

The yogi does not know the nature of the universe. If the universe is not seen in the Samadhi, then there is no need to use the words Atman and Brahman. The yogi is unaware of the truth, which is beyond form, time, and space.

By shutting his eyes in Samadhi, the yogi does not know the universe that confronts him. Hence, the universe can't be known as the Soul or the consciousness through yoga.

One is in a non-dual condition in deep sleep or Samadhi, one without a second, true, but he did not know it at the time. He says only in the waking experience afterward. Hence, there must be an inquiry so that you find non-duality whilst you are awake, so that you can see nonduality at the time, not afterward. Hence, too a need to inquire into the nature of the universe and know it as the Soul or the consciousness whilst one is awake, and not during sleep or Samadhi.

Advaitic truth is the ultimate truth. Yogis, mystics, and religious teachers do not accept the path of wisdom because it pries into the truth, the source, and the validity of the knowledge they claim. Therefore, it is the most difficult part of the study of the Advaita.

That is why Sage Sankara said VC-63: ~ “Without causing the objective universe to vanish and without knowing the truth of the Self, how is one to achieve Liberation.

The universe in which we exist will not remain as reality when wisdom dawns. The universe is a mere mirage created out of consciousness, and there is conscious awareness of unity in diversity because there is no second thing exist other than consciousness.

Lord Krishna confesses that the oldest wisdom of India (Advaitic wisdom) has been lost: people misinterpret and falsify it today as they did then. It is not yoga but the philosophic truth. But nobody knows it. The teachers of philosophy and leaders of mysticism or religion do not want to inquire into truth and have no time for it. (Gita –Chap- IV-v.2)

In the Gita Chap.IV where Lord Krishna says: ~ "This yoga has been lost for ages" the word yoga refers to Gnana yoga, not other yogas: the force of the word this is to point this out.

Lord Krishna describes some of the other yogas, but devotes this chapter separately to Gnana yoga. So one sees even in those ancient days, people did not care for Advaita; they wanted religion; hence, the Gnana got lost. That is why Krishna calls it "the supreme secret." Krishna points out that the yoga must see "Brahman in action."

Until a man is ripe to receive Self-knowledge, he will not be able to understand what I am saying.

Sage Sankara said:~ Neither by the practice of yoga nor philosophy, nor by good works nor by learning, does liberation come, but only through the realization that Atman and Brahman are one in no other way. (1) Vivekachoodamani v 56, pg. 25

Sage Sankara: ~ VC Neither sacred baths nor any amount of charity nor even Hundreds of pranayamas* can give us the knowledge about our own Self. The firm experience of the nature of the Self is seen to proceed from inquiry along the lines of the salutary advice of the wise. (13)

Sage Sankara: ~ “The vital-air Sheath cannot be the Self because it is the modification of air (Vayu). Like air, it enters the body and goes out of it, never knowing the joy and sorrow like others. It is ever dependent on the Self. ~Viveka Chudamani 165-166

Breath, body, and the world are one in essence. That essence is formless consciousness. The Consciousness (Soul) is the innermost Self. Breath, body, and the world are part and parcel of the illusion. By holding the breath (vital force) as the Self, one cannot get rid of the ignorance. Without getting rid of the ignorance, wisdom will not dawn. Wisdom dawns only when one realizes that form, time, and space are one in essence.

The truth realization is very simple. We make it complicated by mixing diverse theories, different ideologies, religion, and yoga. All our accumulated knowledge is the greatest hindrance in the pursuit of truth. To realize the truth beyond form, time, and space, one must have the courage of Buddha. Buddha got enlightenment only after dropping the religion, the Vedas, and the concept of God.

To realize the simple truth, there is no need to go from one mountain to another, one Ashram to another, or worship the Godmen or Guru as a God or convert from one faith to another. The truth is universal. Anyone can realize it if they have an intense urge.

There is no second thing that exists other than consciousness. The world in which we exist, all our thoughts, words, beliefs, and experiences are nothing but consciousness.

Realizing that consciousness is everything, is truth realization or Self-realization, or God-realization. : ~ Santthosh Kumaar

You are mortal because the ‘Self’ is not you. You are not the ‘Self’ because you are bound by the birth, life, death, world.+

You are not the Self because you are mortal. You are mortal because you are bound by the experience of birth, life, death, and the world.

The Self is the invisible and unborn Soul, which is present in the form of consciousness and is immortal because it is an ever-formless, timeless, and spaceless existence.

From the standpoint of the invisible Soul, the Self, the world in which you exist is merely an illusion.

The one that is in ignorance is the invisible Soul; the one that has to wake up from the sleep of ignorance is the Soul, the Self.

The world in which you exist is the product of ignorance. When ignorance vanishes, the world in which you exist is merely an illusion created out of consciousness.

Without the illusion, the Soul, which is present in the form of consciousness alone, will prevail as the ultimate reality or Brahman or God in truth.

Rig Veda: ~ 'Prajnanam Brahma'- Consciousness is the ultimate reality or Brahman or God in truth.

Do not accept any other truth other than consciousness. Consciousness is the ultimate truth. Nothing is real but consciousness.

Realize consciousness as the ultimate truth, or Brahman or God in truth. Consciousness is everywhere and in everything. Let these words be inscribed in your subconscious.

Remember:

You are mortal because the Self is not you. You are not the Self because you are bound by birth, life, death, and the world.

The invisible and unborn Soul, the Self, is immortal because it is birthless and deathless. It is birthless and deathless because it is a formless, timeless, and spaceless existence.

The Soul is the Self. The invisible Soul is present in the form of consciousness. Consciousness is the witness-consciousness that experiences the action, the actor, and the world of separate things. It is like a light that illuminates everything in a theatre, revealing the master of ceremonies, the guests, and the dancers with complete impartiality. Even when they all depart, the light shines to reveal their absence.

The Soul is Self. The Soul is present in the form of consciousness. Consciousness is Self-illumined. So how can the body, which is inert (insentient) and illumined by an external agent, be consciousness, which is present only in the waking or dream?

Consciousness (Soul), the Self is apart from the three states and permanent, as it endures even after the death of the body and the world within the waking or dream. : ~ Santthosh Kumaar