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When divine vision is attained, all appear equal; and there remains no distinction of good and bad, or of high and low.

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Bhagavan Sri Ramana Maharshi

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From: The Collected Works of Sri Ramana Maharshi:

Atma Bodha (Knowledge of the Self)


After a devotee sent to Sri Bhagavan a Tamil translation of Shankaracharya’s Atma Bodha,
Bhagavan composed a new translation in Tamil.
He did this translation very rapidly, working even at night, using a flashlight..!

‘Can Shankara, the enlightener of the Self,
be different from one’s own Self?
Who but he, does this day,
abiding as the inmost Self in me,
speak this in the Tamil language?’ — Sri Bhagavan.


1. This — Atma Bodha —is meant to fulfil the want of the seekers of liberation who, by their prolonged tapas, have already cleansed themselves of impurities and become mentally peaceful and free from desires.

2. Of all the means to liberation, knowledge is the only direct one — as essential as fire to cooking; without it, liberation cannot be gained.

3. Not being opposed to ignorance, karma does not destroy it. On the other hand, knowledge destroys ignorance as surely as light does darkness.

4. Owing to ignorance, the Self now appears to be covered up; on the removal of ignorance, the pure Self will shine forth of Itself, like the sun after the dispersal of clouds.

5. The jiva is mixed up with ignorance. By constant practice of knowledge the jiva becomes pure, because knowledge disappears (along with ignorance), as the cleansing nut with the impurities in the water.

But here is the world, how can the Self alone be real and non-dual?

6. Samsara is full of likes and dislikes and other opposites. Like a dream, it seems real for the time being; but, on waking, it vanishes because it is unreal.

Because the dream is negated on waking, I know it to be unreal; but the world persists and I find it only real.

7. So long as the substratum of all, the non-dual Brahman is not seen, the world seems real — like illusory silver in a piece of mother-of-pearl.

But the world is so diverse; yet, you say there is One only.

8. Like bubbles rising on the surface of the waters of the ocean, all the worlds arise from, stay in and resolve into the Supreme Being (Paramesa) who is the root cause and prop of all.

9. In the Being-Consciousness-Bliss, which is all permeating, eternal Vishnu, all these diverse objects and individuals appear (as phenomena) like various ornaments made of gold.

Yes, but what about the numberless individual souls?

10. Just as the all-pervading akasa (ether) appears fragmented in different objects (as in a pit, a jar, a house, a theatre hall, etc.) but remains undifferentiated on the limitations falling away, similarly with the single, non-dual ruler of the senses (seeming to function as gods, men, cattle, etc.).

But the individuals have different traits and function according to different conditions.

11. The traits, etc., are also superimposed. Pure water (tasteless by itself) tastes sweet, bitter, salty etc., according to the admixture in it (upadhis). Similarly, race, name status, etc., are all superimposed on the non-dual Self of all. What are these upadhis which play such tricks on the Self? They are gross, subtle and very subtle as described here.

12. The gross body made up of the five gross elements (earth, water, fire, air and ether) is meant to reap the fruits of past actions in the shape of pleasure and pain.

13. The subtle body consisting of the five airs, the mind, intellect, the ten senses and made up of subtle elements is also meant for enjoyment (as in dreams).

14. Inexpressible and beginningless ignorance is said to be the causal body (as in deep sleep). Know the Self to be other than these three upadhis.

If so, why is the Self not evident to me? On the other hand, Sruti says, ‘ This Purusha is made up of annarasa (essence of food).’

15. Just as a clear crystal (itself colourless) appears red, blue, yellow, etc., according to the background, so also the Self, pure and untainted, seems to be identical with the body, the senses, the mind, intellect or blissful ignorance (panchakosas) when in contact with them.

16. Just as husking the paddy exposes the grain within (the rice), so also should one judiciously separate the pure Atman from the sheaths covering it.

Atman is said to be everywhere. Why should it then be judiciously looked for within the five sheaths?

17. Though always and everywhere present, the Self does not shine forth in all places. Just as light is reflected only in a transparent medium, so also the Self is clearly seen in the intellect only.

18. The Self is realized in the intellect as the witness of the activities of, and yet separate from the body, the senses, the mind, intellect and gross nature (prakriti) as is a king in relation to his subjects.

The Self seems to participate in their activities; so he cannot be different from them, nor be their witness.

19. Just as the moon seems to move when the clouds around her move, so also the Self seems to the indiscriminating to be active, when actually, the senses are active.

To be active, the body etc., must also be intelligent; they are said to be inert. How can they act without the intelligent Self participating in their actions?

20. Just as men do their duties in the light of the sun (but the sun does not participate in them), so also the body, senses, etc., function in the light of the Self without its participating in them.

True, the Self alone is intelligence. I know myself to be born, growing, decaying, happy, or unhappy and so on. Am I right?

21. No. The characteristics (birth, death, etc.) of the body and the senses are superimposed on the Being-Consciousness-Bliss as is the blue in the sky by those who do not discriminate.

22. So also the characteristics of the mind, such as agency, etc., are by ignorance superimposed on the Atman, as are the movements of water on the moon reflected in it.

23. Only when the intellect is manifested, likes and dislikes, pleasure and pain are felt. In deep sleep, the intellect remaining latent, they are not felt. Therefore, they are of the intellect and not of the Atman (the Self). Here is the real nature of the Atman.

24. As light is the very sun, coldness the water, heat the fire, so also the eternal, pure Being-Consciousness-Bliss is the very Self.

At some time or other, every individual experiences, ‘I am happy’, and thus Being-Consciousness-Bliss experience is plain. How can one make the experience permanent and unchanging?

25. Being-Consciousness is of the Self; the ‘I’ mode or modification is of the intellect; these are distinctly two. However, owing to ignorance, the individual mixes them together and thinks ‘I know’ and acts accordingly.

26. Never is there any change (or action) in Atman nor knowledge in the intellect. Only the jiva is deluded into thinking itself to be the knower, doer and seer.

27. Like the snake in the rope, mistaking the jiva for the Self, one is subject to fear. If, on the other hand, one knows oneself not as a jiva but as the supreme Self, one is altogether free from fear.

28. Only the Self illumines the senses, intellect, etc., as a lamp does objects such as pots. The Self is not illumined by them as they are inert.

If the Self cannot be made known by the intellect, there will be no knower to know the Self and the Self cannot be known.

29. To see a light, no other light is needed. So also, the Self being self-effulgent, needs no other means of knowledge. It shines of itself.

If so, every one must be Self-realized, effortlessly, but it is not so.

30. On the strength of the Vedic teaching, ‘Not this, not this’, eliminate all the adjuncts (upadhis) and with the help of the mahavakyas, realize the identity of the jivatman (individual self) with the paramatman (the supreme Self).

31. The whole objective world such as the body, is born of ignorance and transient like a bubble on water. Know the Self to be distinct from it and identical with Brahman (the Supreme).

32. Being distinct from the gross body, birth, death, old age, debility, etc., do not pertain to me. Not being the senses, I have no connection with the objects of the senses such as sound, etc.

33. The srutis declare:`I am not the vital air (prana), not the mind, (but) pure (Being). Not being the mind I am free from likes and dislikes, fear, etc´.

34. `I am free from qualities and actionless, eternal, undifferentiated, untainted, unchanging, formless, ever free and pure´.

35. `Like ether, I am always pervading all, in and out, unswerving, ever equal in all, pure, untainted, clear and unshaken´.

36. `That which remains eternal, pure, ever-free, all alone, unbroken bliss, non-dual, Being-Consciousness-Bliss, transcendent Brahman (the same) am I ´.

37. Long, constant practice of ‘I am Brahman only’ destroys all vasanas (latent tendencies), born of ignorance as an efficacious remedy (rasayana) eradicates a disease.

38. Be dispassionate, keep the senses under control and let the mind not wander; sit in a solitary place and meditate on the Self as infinite and one alone.

39. Keep the mind pure; with keen intellect, resolve all that is objective into the Self and always meditate on the Self as clear and single like ether.

40. Having discarded all names and forms, you are now the knower of the Supreme Being and will remain as perfect Consciousness-Bliss.

41. Being the same as Consciousness-Bliss, there is no longer any differentiation such as the knower and the known; and the Self shines forth as Itself.

42. If in this manner by process of constant meditation, the two pieces of wood, namely the Self and the ego are rubbed together, the flames from the fire of knowledge burn away the whole range of ignorance.

43. On knowledge destroying ignorance in this way, like the light of dawn scattering the darkness of night, the Self will rise like the sun in all its glory.

44. True, the Self is always here and now; yet it is not apparent, owing to ignorance. On ignorance being destroyed the Self seems as if it were gained, like the necklace on one’s own neck.

(The allusion is to the story of a lady wearing a precious necklace, who suddenly forgot where it was, grew anxious, looked for it everywhere and even asked others to help, until a kind friend pointed out that it was round the seeker’s own neck.)

45. Just as in darkness a post is mistaken for a man, so is Brahman in ignorance mistaken for a jiva. If, however, the true nature of a jiva is seen, delusion vanishes.

46. Knowledge arising on the experience of reality immediately destroys the ignorant perception of ‘I’ and ‘mine’, which resemble the delusion of direction in darkness.

47. A jnani who is a perfectly Self-realized yogi, sees by the eye of wisdom all objective phenomena to be in and of the Self and thus the Self to be the sole being.

How does he then act in the world?

48. Just as clay is the only material from which different utensils are formed (such as pots, jars, etc.), so he sees that the Self, too, is the whole universe and there is nothing but the Self.

49. In order to be liberated while yet alive, the sage should completely eschew the adjuncts (upadhis), and thus gain the real nature of Being-Consciousness-Bliss, like the maggot that turns into a wasp.

50. Having crossed the ocean of illusion and having killed the demons of likes and dislikes, the yogi, now united to shanti (peace), finds delight in the Self and so remains in his own glory.

51. The jivanmukta, freed from all desire for transient, external pleasures, delights in his own Self and remains clear and steady a like lamp in a pot.

52. Like the akasa (ether) which remains untainted by the objects contained therein, the muni (sage) remains untainted by the adjuncts (upadhis) covering him. Being the all-knower he remains like one that knows not, and moves about like the air uncontaminated by the objects it touches.

53. On the dissolution of the adjuncts (the body, senses, etc.), the sage now freed from particularities merges in the all-permeating Being (Vishnu), like water in water, ether in ether or fire in fire.

54. There is no gain over and above this gain, no pleasure over and above this bliss, no knowledge over and above this knowledge, know this to be Brahman.

55. That on seeing which nothing remains to see, on becoming which there is no more return to samsara, on knowing which nothing remains to know, know that to be Brahman.

56. What fills everything, above, below and around, itself Being-Consciousness-Bliss, non-dual, infinite, eternal, one only, know that to be Brahman.

57. What remains as immutable, unbroken Bliss, and as one only, that which even the scriptures indirectly denote by the process of elimination as ‘not this, not this’, know the same to be Brahman.

58. Dependent on a fraction of the inexhaustible Bliss of the Atman, all the gods such as Brahma enjoy bliss according to their grades.

59. Like the butter in milk, the objective universe is contained in it; all the activities are based on it alone. Therefore Brahman is all-pervading.

60. What is neither subtle nor gross, short nor long, produced nor spent, what is devoid of form, attribute, caste and name, know it to be Brahman.

61. By whose light the sun and other luminaries shine forth, but which is not itself illumined by them and in whose light all this is seen, know it to be Brahman.

62. Like fire in a piece of red-hot iron, Brahman permeates the whole world in and out and all through, makes it shine and itself also shines by itself.

63. Brahman is distinct from the universe, yet there remains nothing apart from Brahman. Should any other than Brahman appear, it is only an illusion like water in a mirage.

64. Whatever is seen or heard, it cannot be different from Brahman. True knowledge finds Brahman to be Being-Consciousness-Bliss and one without a second.

65. Only the eye of wisdom can see the omnipresent Being-Consciousness-Bliss, but not the eye of ignorance for a blind eye cannot see the sun.

66. Like gold freed from dross, the jiva (sadhaka) has all his impurities burnt away by the fire of knowledge bursting into flames fanned by sravana, manana and nidhidhyasana (hearing, reflection and contemplation) and now he shines forth by himself.

67. Because the sun of knowledge, the chaser of darkness has risen, the Atman shines in the expanse of the Heart as the omnipresent sustainer of all and illumines all.

68. He who bathes in the clear, warm, ever-refreshing waters of the Atman, which being available everywhere, here and now, need not be sought for in special centres and seasons; such a one remains actionless. He is the knower of all; he pervades all and is ever immortal.

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Adi Shankara

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Atma Bodha (Knowledge of the Self) by Shankara
From: The Collected Works of Sri Ramana Maharshi.

After a devotee sent to Sri Bhagavan a Tamil translation of Shankaracharya’s Atma Bodha,
Bhagavan composed a new translation in Tamil.
He did this translation very rapidly, working even at night, using a flashlight..!

‘Can Shankara, the enlightener of the Self,
be different from one’s own Self?
Who but he, does this day,
abiding as the inmost Self in me,
speak this in the Tamil language?’ — Sri Bhagavan.

1. This — Atma Bodha —is meant to fulfil the want of the seekers of liberation who, by their prolonged tapas, have already cleansed themselves of impurities and become mentally peaceful and free from desires.

2. Of all the means to liberation, knowledge is the only direct one — as essential as fire to cooking; without it, liberation cannot be gained.

3. Not being opposed to ignorance, karma does not destroy it. On the other hand, knowledge destroys ignorance as surely as light does darkness.

4. Owing to ignorance, the Self now appears to be covered up; on the removal of ignorance, the pure Self will shine forth of Itself, like the sun after the dispersal of clouds.

5. The jiva is mixed up with ignorance. By constant practice of knowledge the jiva becomes pure, because knowledge disappears (along with ignorance), as the cleansing nut with the impurities in the water.

But here is the world, how can the Self alone be real and non-dual?

6. Samsara is full of likes and dislikes and other opposites. Like a dream, it seems real for the time being; but, on waking, it vanishes because it is unreal.

Because the dream is negated on waking, I know it to be unreal; but the world persists and I find it only real.

7. So long as the substratum of all, the non-dual Brahman is not seen, the world seems real — like illusory silver in a piece of mother-of-pearl.

But the world is so diverse; yet, you say there is One only.

8. Like bubbles rising on the surface of the waters of the ocean, all the worlds arise from, stay in and resolve into the Supreme Being (Paramesa) who is the root cause and prop of all.

9. In the Being-Consciousness-Bliss, which is all permeating, eternal Vishnu, all these diverse objects and individuals appear (as phenomena) like various ornaments made of gold.

Yes, but what about the numberless individual souls?

10. Just as the all-pervading akasa (ether) appears fragmented in different objects (as in a pit, a jar, a house, a theatre hall, etc.) but remains undifferentiated on the limitations falling away, similarly with the single, non-dual ruler of the senses (seeming to function as gods, men, cattle, etc.).

But the individuals have different traits and function according to different conditions.

11. The traits, etc., are also superimposed. Pure water (tasteless by itself) tastes sweet, bitter, salty etc., according to the admixture in it (upadhis). Similarly, race, name status, etc., are all superimposed on the non-dual Self of all. What are these upadhis which play such tricks on the Self? They are gross, subtle and very subtle as described here.

12. The gross body made up of the five gross elements (earth, water, fire, air and ether) is meant to reap the fruits of past actions in the shape of pleasure and pain.

13. The subtle body consisting of the five airs, the mind, intellect, the ten senses and made up of subtle elements is also meant for enjoyment (as in dreams).

14. Inexpressible and beginningless ignorance is said to be the causal body (as in deep sleep). Know the Self to be other than these three upadhis.

If so, why is the Self not evident to me? On the other hand, Sruti says, ‘ This Purusha is made up of annarasa (essence of food).’

15. Just as a clear crystal (itself colourless) appears red, blue, yellow, etc., according to the background, so also the Self, pure and untainted, seems to be identical with the body, the senses, the mind, intellect or blissful ignorance (panchakosas) when in contact with them.

16. Just as husking the paddy exposes the grain within (the rice), so also should one judiciously separate the pure Atman from the sheaths covering it.

Atman is said to be everywhere. Why should it then be judiciously looked for within the five sheaths?

17. Though always and everywhere present, the Self does not shine forth in all places. Just as light is reflected only in a transparent medium, so also the Self is clearly seen in the intellect only.

18. The Self is realized in the intellect as the witness of the activities of, and yet separate from the body, the senses, the mind, intellect and gross nature (prakriti) as is a king in relation to his subjects.

The Self seems to participate in their activities; so he cannot be different from them, nor be their witness.

19. Just as the moon seems to move when the clouds around her move, so also the Self seems to the indiscriminating to be active, when actually, the senses are active.

To be active, the body etc., must also be intelligent; they are said to be inert. How can they act without the intelligent Self participating in their actions?

20. Just as men do their duties in the light of the sun (but the sun does not participate in them), so also the body, senses, etc., function in the light of the Self without its participating in them.

True, the Self alone is intelligence. I know myself to be born, growing, decaying, happy, or unhappy and so on. Am I right?

21. No. The characteristics (birth, death, etc.) of the body and the senses are superimposed on the Being-Consciousness-Bliss as is the blue in the sky by those who do not discriminate.

22. So also the characteristics of the mind, such as agency, etc., are by ignorance superimposed on the Atman, as are the movements of water on the moon reflected in it.

23. Only when the intellect is manifested, likes and dislikes, pleasure and pain are felt. In deep sleep, the intellect remaining latent, they are not felt. Therefore, they are of the intellect and not of the Atman (the Self). Here is the real nature of the Atman.

24. As light is the very sun, coldness the water, heat the fire, so also the eternal, pure Being-Consciousness-Bliss is the very Self.

At some time or other, every individual experiences, ‘I am happy’, and thus Being-Consciousness-Bliss experience is plain. How can one make the experience permanent and unchanging?

25. Being-Consciousness is of the Self; the ‘I’ mode or modification is of the intellect; these are distinctly two. However, owing to ignorance, the individual mixes them together and thinks ‘I know’ and acts accordingly.

26. Never is there any change (or action) in Atman nor knowledge in the intellect. Only the jiva is deluded into thinking itself to be the knower, doer and seer.

27. Like the snake in the rope, mistaking the jiva for the Self, one is subject to fear. If, on the other hand, one knows oneself not as a jiva but as the supreme Self, one is altogether free from fear.

28. Only the Self illumines the senses, intellect, etc., as a lamp does objects such as pots. The Self is not illumined by them as they are inert.

If the Self cannot be made known by the intellect, there will be no knower to know the Self and the Self cannot be known.

29. To see a light, no other light is needed. So also, the Self being self-effulgent, needs no other means of knowledge. It shines of itself.

If so, every one must be Self-realized, effortlessly, but it is not so.

30. On the strength of the Vedic teaching, ‘Not this, not this’, eliminate all the adjuncts (upadhis) and with the help of the mahavakyas, realize the identity of the jivatman (individual self) with the paramatman (the supreme Self).

31. The whole objective world such as the body, is born of ignorance and transient like a bubble on water. Know the Self to be distinct from it and identical with Brahman (the Supreme).

32. Being distinct from the gross body, birth, death, old age, debility, etc., do not pertain to me. Not being the senses, I have no connection with the objects of the senses such as sound, etc.

33. The srutis declare:`I am not the vital air (prana), not the mind, (but) pure (Being). Not being the mind I am free from likes and dislikes, fear, etc´.

34. `I am free from qualities and actionless, eternal, undifferentiated, untainted, unchanging, formless, ever free and pure´.

35. `Like ether, I am always pervading all, in and out, unswerving, ever equal in all, pure, untainted, clear and unshaken´.

36. `That which remains eternal, pure, ever-free, all alone, unbroken bliss, non-dual, Being-Consciousness-Bliss, transcendent Brahman (the same) am I ´.

37. Long, constant practice of ‘I am Brahman only’ destroys all vasanas (latent tendencies), born of ignorance as an efficacious remedy (rasayana) eradicates a disease.

38. Be dispassionate, keep the senses under control and let the mind not wander; sit in a solitary place and meditate on the Self as infinite and one alone.

39. Keep the mind pure; with keen intellect, resolve all that is objective into the Self and always meditate on the Self as clear and single like ether.

40. Having discarded all names and forms, you are now the knower of the Supreme Being and will remain as perfect Consciousness-Bliss.

41. Being the same as Consciousness-Bliss, there is no longer any differentiation such as the knower and the known; and the Self shines forth as Itself.

42. If in this manner by process of constant meditation, the two pieces of wood, namely the Self and the ego are rubbed together, the flames from the fire of knowledge burn away the whole range of ignorance.

43. On knowledge destroying ignorance in this way, like the light of dawn scattering the darkness of night, the Self will rise like the sun in all its glory.

44. True, the Self is always here and now; yet it is not apparent, owing to ignorance. On ignorance being destroyed the Self seems as if it were gained, like the necklace on one’s own neck.

(The allusion is to the story of a lady wearing a precious necklace, who suddenly forgot where it was, grew anxious, looked for it everywhere and even asked others to help, until a kind friend pointed out that it was round the seeker’s own neck.)

45. Just as in darkness a post is mistaken for a man, so is Brahman in ignorance mistaken for a jiva. If, however, the true nature of a jiva is seen, delusion vanishes.

46. Knowledge arising on the experience of reality immediately destroys the ignorant perception of ‘I’ and ‘mine’, which resemble the delusion of direction in darkness.

47. A jnani who is a perfectly Self-realized yogi, sees by the eye of wisdom all objective phenomena to be in and of the Self and thus the Self to be the sole being.

How does he then act in the world?

48. Just as clay is the only material from which different utensils are formed (such as pots, jars, etc.), so he sees that the Self, too, is the whole universe and there is nothing but the Self.

49. In order to be liberated while yet alive, the sage should completely eschew the adjuncts (upadhis), and thus gain the real nature of Being-Consciousness-Bliss, like the maggot that turns into a wasp.

50. Having crossed the ocean of illusion and having killed the demons of likes and dislikes, the yogi, now united to shanti (peace), finds delight in the Self and so remains in his own glory.

51. The jivanmukta, freed from all desire for transient, external pleasures, delights in his own Self and remains clear and steady a like lamp in a pot.

52. Like the akasa (ether) which remains untainted by the objects contained therein, the muni (sage) remains untainted by the adjuncts (upadhis) covering him. Being the all-knower he remains like one that knows not, and moves about like the air uncontaminated by the objects it touches.

53. On the dissolution of the adjuncts (the body, senses, etc.), the sage now freed from particularities merges in the all-permeating Being (Vishnu), like water in water, ether in ether or fire in fire.

54. There is no gain over and above this gain, no pleasure over and above this bliss, no knowledge over and above this knowledge, know this to be Brahman.

55. That on seeing which nothing remains to see, on becoming which there is no more return to samsara, on knowing which nothing remains to know, know that to be Brahman.

56. What fills everything, above, below and around, itself Being-Consciousness-Bliss, non-dual, infinite, eternal, one only, know that to be Brahman.

57. What remains as immutable, unbroken Bliss, and as one only, that which even the scriptures indirectly denote by the process of elimination as ‘not this, not this’, know the same to be Brahman.

58. Dependent on a fraction of the inexhaustible Bliss of the Atman, all the gods such as Brahma enjoy bliss according to their grades.

59. Like the butter in milk, the objective universe is contained in it; all the activities are based on it alone. Therefore Brahman is all-pervading.

60. What is neither subtle nor gross, short nor long, produced nor spent, what is devoid of form, attribute, caste and name, know it to be Brahman.

61. By whose light the sun and other luminaries shine forth, but which is not itself illumined by them and in whose light all this is seen, know it to be Brahman.

62. Like fire in a piece of red-hot iron, Brahman permeates the whole world in and out and all through, makes it shine and itself also shines by itself.

63. Brahman is distinct from the universe, yet there remains nothing apart from Brahman. Should any other than Brahman appear, it is only an illusion like water in a mirage.

64. Whatever is seen or heard, it cannot be different from Brahman. True knowledge finds Brahman to be Being-Consciousness-Bliss and one without a second.

65. Only the eye of wisdom can see the omnipresent Being-Consciousness-Bliss, but not the eye of ignorance for a blind eye cannot see the sun.

66. Like gold freed from dross, the jiva (sadhaka) has all his impurities burnt away by the fire of knowledge bursting into flames fanned by sravana, manana and nidhidhyasana (hearing, reflection and contemplation) and now he shines forth by himself.

67. Because the sun of knowledge, the chaser of darkness has risen, the Atman shines in the expanse of the Heart as the omnipresent sustainer of all and illumines all.

68. He who bathes in the clear, warm, ever-refreshing waters of the Atman, which being available everywhere, here and now, need not be sought for in special centres and seasons; such a one remains actionless. He is the knower of all; he pervades all and is ever immortal.

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Sri Nisargadatta Maharaj

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To believe that you depend on things and people for happiness is due to ignorance of your true nature; to know that you need nothing to be happy, except Self-knowledge, is wisdom.

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You say you want to find the Truth.
But it cannot be done.
What actually happens is that as you are looking for your factual self,
the identity you are looking with begins to disappear.
Like a falling star that disappears before it touches the earth,
nothing remains but the immutable and formless awareness space—the Self.

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Papaji

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The one who follows the thought is also a thought!
The one who follows the thought IS in thought.
When you know that both are thoughts, you are home.
You are not in Home, you ARE Home.
Then allow thoughts to arise and allow them to be followed. You remain as That unmoved and unconcerned Being. This is the highest understanding.

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Papaji

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There is nothing more beautiful then this Being
The happiness of all beings combined
is not one millionth the happiness of Being.
Thought cannot trespass into its purity,
not even the “I” thought can enter.
Don’t think or understand, just stay as thus.
Keep in tune with the source and all actions will be correct.
If you don’t there will be trouble no matter what you do.
With arrogance of ego there is no skillfulness
and without arrogance everything is skillful
Just as space in a room is not affected by how much furniture is in the room so space is not affected by activity or by mind or by thought. You are Space, do not touch the furniture in this space, which means keep quiet, do not mentate, do not activate thoughts. If thoughts arise allow them to come and go, but don’t hold on to them or let them land. Do not touch “I am the body.” Instead the first and last thought must be, “I am pure infinite Consciousness, I am Love itself.”
Know the truth of this, and not just the words!
The Truth is all what is.

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Adyashanti

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We have long ago forgotten what it means to contemplate some- thing. With the click of a computer mouse we can get the answer, or what promises to be the answer, to almost any question we can imagine. All of the world’s most ancient spiritual teachings are but a click or download away, and yet we remain so lost to ourselves, so cut off from what nourishes the soul, that we are collectively suffocating under the weight of our ignorance and alienation from the sacred dimension of Life.

Robert Q shared a Osho quote         SHARE URL

Osho

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We have moved horizontally for too long, now we have to move vertically. We have moved in time for too long, now we have to move in eternity. We have desired and been ambitious for too long, now we have to drop all desiring and ambition and we have to put our whole energy into the present moment, to make it a celebration.

Robert Q shared a Gangaji quote         SHARE URL

Gangaji

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Be still. It takes no effort to be still; it is utterly simple. When your mind is still, You have no name, You have no past, You have no relationships, You have no country, You have no spiritual attainment, You have no lack of spiritual attainment.
There is just the presence of beingness with itself.

Robert Q shared a Hsin Hsin Ming quote         SHARE URL

Hsin Hsin Ming

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The more you think and talk,
The more you lose the Way.
Cut off all thinking
And pass freely anywhere.

Robert Q shared a Papaji quote         SHARE URL

Papaji

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You have to simply become aware of the movement of the mind,
which begins this endless trouble.

Robert Q shared a Mooji quote         SHARE URL

Mooji

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You say you wish to be free of desires and expectations.
And it is true: your own desire is disturbing you.
For even noble desires such as the desire to save the world or to be a good person or even to attain liberation can actually distract you from discovering what is truly already here—natural, unbound contentment.
Once you have a desire burning inside, you will be waiting anxiously for it to be fulfilled, and if it is not fulfilled, your anxiety will increase.
So it is good to be open to the possibility of dropping all desires.
Desire promises much but fulfils little.
Though it is possible, most people find it impossible to drop even a single desire as they feel they will lose something precious.
It is like taking a dry bone from a dog.
So rather than telling you to drop desire, I say, find out what it actually promises to give you, and also identify the actual person who will receive it. Don't assume. Find out. Is any of this real?
These questions can feel deeply challenging as they threaten to expose ego's unreality. Very few go beyond to discover their real power as the undivided Self and so put an end to delusion.

Who will rise to this challenge?

Robert Q shared a Osho quote         SHARE URL

Osho

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One who "knows," knows there is no need for discourse; knowing is enough.

Robert Q shared a Osho quote         SHARE URL

Osho

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No man can seek the divine because he does not have the capacity for such a search. But when somebody has become ready to disappear, has become ready to be a nobody, has become ready to become an emptiness, then the divine will certainly find him. Only the divine can seek for man, man can never seek the divine because even in seeking, the ego is present.

So a religious person is not one who sets out in search of the divine: a religious person is one who sets out in search of his " I "- and the more he goes on searching, the more he will find that his " I " is not at all there. And the day the " I " no longer remains, on that day the door which is hiding love will open for him.

So I say that the day the shadow of "I" disapears, the day neither " I " nor "you" remains, on that you will no longer have to search for divine - the divine will come searching for you.

Jo Anne shared a Dilgo Khyentse Rinpoche quote         SHARE URL

Dilgo Khyentse Rinpoche

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Awareness is not affected by agreeable or disagreeable perceptions. It simply stays as it is, in the same way that a mirror when it reflects all forms faithfully and with absolute impartiality, so too an enlightened being clearly perceives all phenomena without his realization of the ultimate nature being affected in any way.

Jo Anne shared a Dilgo Khyentse Rinpoche quote         SHARE URL

Dilgo Khyentse Rinpoche

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The Buddha is not going to project you to Buddhahood, as if throwing a stone. He is not going to purify you, as if washing a dirty cloth, nor is he going to cure you of ignorance, like a doctor administering medicine to a passive patient. Having attained full enlightenment himself, he is showing you the path, and it is up to you to follow it or not. It is up to you now to practise these teachings and experience their results.

Jo Anne shared a Sri Ramakrishna quote         SHARE URL

Sri Ramakrishna

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All waters are brooded over by Nârâyana, but every kind of water is not fit for drink. Similarly, though it is true that the Almighty dwells in every place, yet every place is not fit to be visited by man. As one kind of water may be used for washing our feet, another may serve the purpose of ablution, and others may be drunk, and others again may not be touched at all; so there are different kinds of places. We may approach some, we can enter into the inside of others, others we must avoid, even at a distance.

Jo Anne shared a Sri Anandamayi ma quote         SHARE URL

Sri Anandamayi ma

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What a comedy God's Lila is! What a lunatic asylum! He Himself is sporting with Himself!

Robert Q shared a Mooji quote         SHARE URL

Mooji

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Always at the point of real atomic recognition, the strongest doubt and loudest noise will come.
Don’t panic.
They are phenomena.
You are the witness of both doubt and noise.
They happen in you, not to you.
You forever remain the immaculate Self.

Robert Q shared a Albert Einstein quote         SHARE URL

Albert Einstein

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I never made one of my discoveries through the process of rational thinking.

Robert Q shared a Ralph Waldo Emerson quote         SHARE URL

Ralph Waldo Emerson

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It is easy in the world to live after the world’s opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude.

Robert Q shared a J.Krishnamurti quote         SHARE URL

J.Krishnamurti

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It is truth that liberates, not your effort to be free.

Robert Q shared a Buddha quote         SHARE URL

Buddha

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Those who grasp at perceptions and views go about butting their heads in the world.

Robert Q shared a Mooji quote         SHARE URL

Mooji

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The mind wants to take credit for Awakening. It wants to turn it into an achievement. By being the achiever of enlightenment it retains its identity, pride, separation and deceitfulness.
Find that which is not a doer, not an achiever.
Find That which simply Is.

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