Supreme consciousness is the energy
source of which so much is being spoken about, but from which all words and
consciousness shy away, as it is so vast to be understood by our limited
As the Proven Guru’s of the
Modern Age Describe it:
“Dropping all affiliations of words and meanings.
is established in the Self. Everything
else is illusion. Speech cannot
reach intuition, cannot cognize. It
is far beyond all the way out. When vibrant sensation bubble becomes extrovert
bondage comes, when it becomes introvert liberation comes. It is up to oneself in which direction, in which field one
wants to be sensitive. When you are
sensitive to all directions you are insensitive to your inner realm of the Self.
As soon as you focus your sensitivity inwards your world disappears.
It appears only as mere appearance like blueness of sky. Blueness is just appearance, sky is void.
Words and meanings too are temporarily associated.
It is context and stingy. When
you evaporated this entire show of appearance then there is vast expansion of
clean, pure awareness. To this the
wise call NIRVANA.
Deconditioning oneself from all emotional projections is Bramhajnana.”
“Dropping all affiliations of words and meanings.
cause of foolishness and lethargy of mind is only mind itself.
Therefore. through mind make the mind subtle and refined.
If you have extra fat in your body, through dieting you can make your
body lean, thin, trim and very flexible. Same
way, mind is prejuditional, programmed, conservative, traditional, whatever
society has dumped into one’s head which is used as ultimate dumping hazzard–clean
your mind from all these varieties of thicknesses.
If you are a great, hard worker, a nuclear physicist, famous engineer,
the best U.S. president, record breaker athlete, efficient actor/actress, and
yet have no ability to convince yourself of this fact, then you are still very
lethargic. Work hard.
Remove these thicknesses of mind. By
pure mind, subtle and fine you can destroy the passion.
With thick mind you can only identify with passion.
If talked anything against it you may feel offended.
And turn inimical to the very topic which can free you from all troubles
of life. But with
a subtle, well
operated, lean, thin and trim mind, you can destroy passion, then to the mind iteself. Then atma will shine in
its effulgent, glory and grace.”
In the Immutable, infinite Supreme Brahman remain hidden the two:
knowledge and ignorance. Ignorance leads to worldliness, and knowledge,
to Immortality. Brahman, who controls both knowledge and ignorance, is
different from both.
“He, the non-dual Brahman, who rules over every position; who
controls all forms and all sources; who, in the beginning, filled with
knowledge the omniscient Hiranyagarbha, His own creation, whom He beheld
when He was produced-He is other than both knowledge and ignorance.
At the time of the creation the Lord spreads out individual nets
in various ways, and then at the time of the cosmic dissolution
withdraws them into the great prakriti. Again the all-pervading Deity
creates the aggregates of body and senses, both individual and
collective, and their controllers also, and thus exercises His
As the sun shines, illumining all the quarters-above, below, and
across-so also God, self-resplendent, adorable, and non-dual, controls
all objects, which themselves possess the nature of a cause.
He who is the cause of all and who enables all things to function
according to their nature; who brings to maturity all that can be
ripened; who, being non-dual, rules over the whole universe and engages
the gunas in their respective functions.
He is concealed in the Upanishads, the
secret part of the Vedas. Brahma knew Him who can be known only from the
evidence of the Vedas. The gods and seers of olden times who knew Him
became Brahman and attained Immortality.
Endowed with gunas, the jiva performs action, seeking its fruit;
and again, it reaps the fruit of what it has done. Assuming all forms
and led by the three gunas, the jiva, ruler of the pranas, roams about
following the three paths, according to its deeds.
Of the size of a thumb, but brilliant, like the sun, the jiva possesses
both volition and egoism. It is endowed with the qualities of both
buddhi and Atman. Therefore it is seen as another entity, inferior, and
small as the point of a goad.
Know the embodied soul to be a part of the hundredth part of the point
of a hair divided a hundred times; and yet it is infinite.
It is not female, it is not male, nor is it neuter. whatever body it
takes, with that it becomes united.
By means of desires, contact, attachment, and delusion, the embodied
soul assumes, successively, diverse forms in various places, according
to its deeds, just as the body grows when food and drink are poured into
The embodied soul, by means of good and evil deeds committed by itself,
assumes many forms, coarse and fine. By virtue of its actions and also
of such characteristics of the mind as knowledge and desire, it assumes
another body for the enjoyment of objects.
He who knows the Lord, who is without beginning or end, who stands in
the midst of the chaos, who is the Creator of all things and is endowed
with many forms-he who knows the radiant Deity, the sole Pervader of the
universe, is released from all his fetters.
Those who know Him who can be realised by the pure heart, who is called
incorporeal, who is the cause of creation and destruction, who is all
good and the creator of the sixteen parts-those who know the luminous
Lord are freed from embodiment.