Compilation of insights for progress and contemplation

It is said Contemplate or Stay with God always. But this is only possible in two ways: 1) God IS YOU, and 2) God is Everything!
No mind can think always on one thing unless the above is true.  Understand this and stay there. Only disturbance in mind can hinder the journey.  Temporary disturbances in the body/mind will come and go so long as the mind is active. However, understand that AWARENESS is ALWAYS present, and is your center, ground.
Let us awaken to our blazing consciousness, you are free of your body/mind.  Realize the fearlessness and the end of stormy life. Gateway to choiceless happiness is opened up. Listen to this Talk

(Click each item to learn more)
Nuggets of Wisdom from various Swami talks

Tattvamasi, Aham Bramasmi and the security thereof
- the security you seek, that security is in you,  Tattvamasi
- I want to be great,  Tattvamasi,   (may or may not be an "aha" moment.)
- when you seek support  in old age, the support is in you, Tattvamasi
- when you seek support in sickness, the support is in you
- when you are lonely, helpless, distressed, very much down,  what you need is yourself
- the higher power that you want to lean upon is in you, looking for succor (sustenance, aid, relief), find in yourself,  Tattvamasi
So what is Avashishta anubhuti, akanda kara anubhuti (God Consciousness)
Normal experiences (anubhava) can take place at the mental (manasa), body level (bhautika),group level, etc..   This "local" consciousness of experiences is always of divisions.  Happy/sad, bodily senses, group ids, etc. Even any subjective or objective  thought is discrete and is divisive.
So what is Avashishta anubhuti, akanda kara anubhuti (God Consciousness)
- it is not the forced silence of the thoughts in the mind. e.g. doing kapal bhati pranayama to force an agitated mind into a silent period.
- it is not scholarly understanding of the sruti or philosophy, or deep bhakti, or deeply controlled (yet temporary) Yoga samadhi
- it is not "seeking" "god consciousness" experience elsewhere outside
- Only way is deep sravanam, mananam, then abiding in Nididhyasana (abiding in oneself)
- thoughts subside without creating divisions and then allow to remain with the "residual" (avashista - avasesha), akandakara  vritti (singular awareness of oneself)
- this leads to abidance in Atma/ Brahma/ God consciousness,
You have to BE yourself, not a pramana
There are many pramanas (means of knowing) to accumulate knowledge, e.g sense perceptions, inferences, thinking etc.
You want to know God.  Believing? However, believing is not a way of knowing. In fact, it is putting an end to thinking and acting just as a blind follower.  Knowledge and Belief do not go together.
Belief can only be partial help.  (The Bow helps, but the Attention and understand of Awareness is the key to seek directly).
However, BEING is NOT a pramana.
- You know goodness by Being good,
- you know Love by Being loving  (which is a way of knowing).
So a way of knowing is by BEING.
Chit is Sat.  By BEING the truth is KNOWING the Truth.
However, BEING is NOT a pramana.  Therefore the Truth is "Apremeya".
To know yourself, BE yourself.  (not the roles you play)
There is no doubt that all are Brahman!  (All waves in all oceans are water).
God is in seeking, in your eyes, in loving, etc, no doubt!
Upasana, Intellect, and actual Jnanam

Upasana, Intellect, and actual Jnanam

- is a feeling of devotion (inn the heart)
- do not rationalize too much about these special upasana
- feel the devotion/love/ of SUN as the power
- and see that SUN power as the same as the inner light of awareness, the inner atma, then it becomes Jnanam. Till then it is upasana.

Intellect/ buddhi
- thinking is in the intellect (in the mind)
- however too much rationalisation can be a feeling, emotion (frustration)
- knowing is in the intellect (mind)

- is the understanding in the heart (not in the head)

Upasana to Atma Nishta

Upasana to Atma Nishta

- surrendering to higher power (with less and less ego manner) is upasana, knowing whole heartedly the oneness is the jnanam (atma nishta)
- e.g by Krishna:  Story of Salt doll wanting to know the depth of the ocean. As a search it is upasana, merging in the ocean and disappearing is atma nishta
 - e.g wave wanting to search for it source in the ocean (with some limited identity), and knowing that it IS the same water is atma nishta
- surrender to the inner self and allow the ego to resolve (upasana) and finally, it becomes egoless awareness (called atma nishta by Shankara).
Atma nishta begins as upasana (love for the universal) and stabilizes to oneness
Limit upasana to Prana, Aditya, Gayatri mantra and Omkara upasana.
- Prana upasana can lead to realization of oneness with vayu then upasana drops.
- Aditya (SUN) upasana for its self illuminating light and energy and shines on all forms. Remind oneself every day and move inwards to see the inner light of awareness that illuminates all.
- Gayatri mantra that expands it further
- Omkara upasana leading to silence. AUM (Waking state,Dream state, Deep sleep state) to Silence (Turiya, Atma)
(all other upasana keep reinforcing duality so not Niddidhyasanam)
Difference between Bhakti and Sharanagati (with Jnanam) in the language usage
Difference between Bhakti and Sharanagati (with Jnanam) in the language usage
Bhakti : 
- Duality, Jiva and higher power
- Devotion, Love
- no egotism, accepting higher power
- I do not do anything, everything is done by God
- upasana is important and has a place,
- work hard, do karma yoga, natural things happen naturally
- beyond, rituals (superstition etc), bhakti can also be said as "love all" - e.g. Buddha
- The language from different great philosophers is different, but the spirit, the love for the truth is the same.
- seeking/asking help from Ishwara for physical and mental strength, focus, work hard in prayers  (that you already have) is not desire and hence valid. (Desire is outer desires, therefore not valid)
Sharanagati  (surrender with Jnanam)
- oneness, one without the second
- merging into the reality
- acceptance of "as is"
- things happen, we do not do anything, natural things happen naturally

- upasana can maintain  the dissolution of the limited self (and ego).

Fear and causes of fear
fear surfaces when one's personhood is threatened.
- Ego (self worth) is affected
- undue body/mind identification leads to fear  e.g. with its time passage, decay, aches/pains, forgetfulness, are bound to affect body/mind
- concern about time (future, past, time pressure).
- Remember that Conciousness that I AM, is not limited to person. Personhood is separation, - - Individuality (ref to Indivisible) is to be understood as connected to the whole. (Pot space is Space itself).
Fear is abated with understanding of Tatvamasi, and remaining in present moment.
3 primary ways to fear
1) worry about the future about of oneself, family, community, nation etc
2) superstitions, belief in conspiracies, binds one to guru, idol, dictator
3) seeking pleasure and leads to living in fear of not gaining it/ maintaining it/ loosing it.
Getting caught is samsara or new samsara trap
- starting a new activity that leads to consequential activities (responsibilities, duties, and pressure)
- feeling/desiring  "to do more", 'to want more"
- Can be iron shackles or golden shackles (pleasant duties)
Recognize samsara for what is, and avoid it or keep it at the edge
Shortest way to self realization is thru Sharanagati
Sharanagati, surrender to higher power
- Humbly accept that higher power controls the results
- Do the duty fully by the proper "means" and not worry about the "goal" - Karma Yoga.
- Do not cheat by lip service only eg.puja to lord yet be self-serving.
- Do all duties but surrender all sense of "control" and false sense of responsibility (e.g. welfare of children, society)
Obstacles to Sharanagati
1) Ego/pride gets hurt with life's challenges. Need to be humble.
2) Delusion (name/fame/ role play).  Even guru (caught up in the role play).
3) Me and Mine should be abandoned for Self-Realization
Shortest way to self-realization is thru Sharanagati.
Surrender to the lord of the universe (shakti of nature).  That is the real puja.  Very easy. Remind yourself about the prime mover that moves everything. Realize this.
see the example of the SUN giving heat/light as a powerful example for the existence of earth e.g. let every system do their part. e.g. sick person goes to doctor, gets antibiotics, body systems works,
- freedom from sense of "control and responsible" and hence no suffer.
- Acceptance of as is.
- Upasana helps the understanding and surrender (Sharanagati) even though some division.  Self-negation also helps Self-realization.  (Upasana should not be "servant to lord" type of duality.  It is a means to understand the limited and the higher powers)
 - give up the illusion of control, and surrender to many powers in nature.
- should not be hurry for the results
- should not allow superstition to guide you (the inner divinity will guide you). Dont be slave to desires, fears or superstition
- learn to think. don't over plan (blue print of  life). There is no joy/ instead likely to be disappointments.
- Life is Everfresh and all events are to be accepted as coming from the higher power.
Karya Buddhi to Karana Buddhi to Sarvatma bhava (advaitam)
Karya Buddhi to Karana Buddhi to Sarvatma bhava (advaitam)
- Karya (effects) Buddhi Binds.  Ornaments, variety  attracts desires (likes and dislikes), and affects life immensely.
- Karana (cause) Buddhi liberates.  Gold, Clay, and Atma helps to decrease desires. Upasana on fewer and fewer elements and then aditya (sun) allows us to move towards Karana buddhi.
- every student starts with some dvaitam (as a limited being), and needs upasana to guide him (still dvaitam) towards SarvaAtma bhava and Advaitm.
- Even mahatmas who temporarily are in "personhood" for bhiksha etc, will rise up to sarvaatma bhava.
- Even for appreciating poetry, mahatma's  start with duality. e.g. Pratasmarami stotaram by Shankara
  -- verse 1 is "smarami"  I think/contemplate of That saguna brahman
  -- verse 2 is "bhajami" I worship (duality) the saguna brahman
  -- verse 3 is "namami"  I salute/namaste not as  myself  (Advaita), Nirguna Brahman.,
Importance of Sun and Sun as symbol for Atma
Importance of Sun and Sun as symbol for Atma
See the example of Sun light/ heat outside as similarly to the internal the Inner light
- Sunlight illuminates external "objects", only after inner light of awareness shines.
- Atma awareness has to operate even to appreciate the sunlight
- Sunlight/heat enables Photosynthesis in plants to convert Water+Co2 into glucose. (Science has not reproduced that without sunlight.). Glucose is food for plant growth, animal growth, human life. See the similar lifeforce within dependent on atma (cidabhasa) empowering all living being and non-living beings.
- Power of sun-heat, causes circulations of water, wind causing weather and climate variations and constant movement on earth. Similarly lack of fullness causes desires which leads to thoughts (active mind) and physical activity to acquire and hord objects.
- the gravitational pull hold dependent relationships. Similarly, our demands/desires keep us in limited bound relationships, unable to be free.
Understand the Sun symbol in Gayatri Mantra as the inner atma the source of awareness and shakti.
Don't search for answers immediately, Examine the problem.
Don't search for answers immediately, Examine the problem. (Answer lies within)
- Searching immediately for the answers is like escaping, and looking for quick solutions, with agenda  (what suits oneself)
- preconceived answers (with agenda) or solutions are not necessarily the correct or optimal ones.
- examine the problem, and the questions more thoroughly, clearly, without bias (agenda)
-  meanwhile do your duty (karma yoga) best as you can (with surrender)
- problem gets simplified and restricted, and presents its own path forward
- (e.g. handicapped people are "Differently abled" not "Disabled", people around and society can see it that way)
- Physician and  physical therapist are only part of the questioning of the problem and helping decide direction of treatment/solution
Answer acceptable?
- In matters of Life, there is no simple YES/NO answer
- is the questioner asking/ seeking advice, or an answer or not?  Get clarification.  Better answer may lie within the person.
chronic issues
- learn to live with it, endure it. body will adjust.
Knowing and Being (and Obstacles)

Knowing the ultimate truth even as a glimpse of reality, and can lead to a breakthrough enlightenment and understanding of freedom.
Enlightenment has been achieved by two paths it is said,  a) by "knowing" the truth which leads to a paradigm shift.  or b) by intensive sadhana, bhakti, dedication, discipline, ethics that purifies the mind into samadhi state. To sustain this enlightened state however, both aspects are necessary. Nididhyasan is  both remembering the knowing the truth about the reality and practicing pure living.
There are 3 components to enlightenment  a) Understanding Tattvamasi, b) Vasana kshaya - overcoming habitual tendencies in the body and mind  c) Mano nashaha - quieting the mind, samadhi.  Achieving this together can lead to  Jivan mukti - freedom and happiness in this life itself while living (as opposed to after death).  This is the goal of advaita Vedanta.Not having all 3, means one can slip back into old habits of getting caught up in cycles of sukha/dukha.  That is a big challenge (fine print).
Niddhyasana practice is required, to remain in this state, even after Knowing the truth.  The practice needs to be protected.  {e.g. after an organ transplant, it is still required to keep disciplined lifestyle to allow the organ to be accepted by the Body/mind)

3 different techniques are prescribed for people of different persuasions a) Become a sannyasi/ monk and renounce the world's distractions. Pratipaksha bhavana. Convert any negative thoughts into opposite complementary thoughts. e.g. Hate into compassion.  Requires discipline and courage.  b) Ishvara Sharanagati, surrender all emotions and blames to the higher power Ishwara.  c) perform tantric practices (positive or negative tendencies ) direct towards your goal. Could be dangerous as leading to Asura state, powerful demonic powers.

Ashokananda gives practical tips. To achieve ultimate Samadhi/ quiet mind/ dhyana, it is necessary to be able to focus (dharana) mental state, for which it is necessary to have withdrawal of senses (pratyahara) which in turn requires the body to cooperate (Asana).  For the body to be healthy, pranayama practice is important to control the prana (life force). For ethics to dominate, yogic yama and niyamas have to be mastered.
This shows how all the yogic disciplines are needed, alongside Knowing the truth to achieve and sustain Jivan Mukti.

Lonelines- Isolation-Aloneness

Loneliness -  People in general are AFRAID to be with themselves and if left alone, within 1 minute, they start to look for "distractions" Physical (TV, Book, exercise, play etc) as well as mental (worry about past/future, or daydreaming.
Isolation - Some people become introverted, and cut themselves off society physically and socially.. and worry and daydream in solation. Some do it as tapas (e.g. sannyasi, monks)
Aloneness - Is the ability to just BE. comfortable with oneself in peace and tranquility. Courage/dhirah is required intially to stay in this state of aloneness, later it becomes most comfertable "home' where one want to Be naturally.  This is the silence from within that persists in all circumstances of society or lack thereof. Alonenes in the silence of body and mind, leads to realization of Atma.   The awareness/knowingness that does not attempt to "know" anything. Silence with complete fulfillment.

Difference between Awareness and Conciousness?

Awareness (chit or atma chaitanyam) is the original "light of knowingness", {e.g. sunlight}, as understood in Sat-Chit-Ananda Atma..   No beginning or ending. Self illuminating.  Uncaused, Unsupported.

Consciousness comes into being when it is "reflected by an upadhi, a body-mind complex (Chidabhasa). Because of the 3 states of the mind throughout  the day/night, there are 3 levels of Consciousness (waking, dreaming, and deep sleep). {Sunlight reflected by the atmosphere takes on different levels of brightness at various times of the day, daylight, twilight, nightlight }.  "Objects" are those that obstructs/reflects the light (daylight or consciousness), i.e. objection.

Consciousness "illuminates" the world of multiplicity of reflecting objects that are Names/form. {daylight gets reflected on objects of the world to become visible to our eyes }

Consciousness is sometimes referred to as the "contents of consciousness"..i.e. the Names/forms and even thoughts that get reflected. Hence consciousness is in the world of duality.

Waking Conciousness etc is "caused,. supported", by upadhi. {daylight with its variations is caused by atmospheric conditions.}, hence it is time,space and substance dependent (kala, desha, vastu)
Atma chaitanya, chit, pure awareness is unsupported, un caused.

Reflected Consciousness based on the state of mind, Satva, Rajas, and Tamas.  Mind becomes conscious - Consciousness (manifests with contact with the mind).

Consciousness is knowledges of all N/F, i.e. content of consciousness, it is state of duality/multiplicity.Awareness is absolute.
Consciousness is relative to its objects.  Conscious of "something". Awareness is total/ calm/ silent.
Consciousness is full of variety of "experiences", changing. Experience of taste/smell etc is content of Consciousness. "I am conscious of thing x', which implies "I am experiencing thing x". Every experience (happy/unhappy) has Consciousness in its background. The common element behind all Consciousness is Atma chaitanya.I "experience" the movie (we dont say I am conscious of the movie). the matrix-fabric of all experiences is Atma-chaitanya. sukha/dukha.
If you identify with experience, then you are "experiencer", or samsari. sukhi/dukkhi......./sukhi/dukkhi..... Identification leads to experience / samsari. If you do not identify with experience (special technique), then there is freedom. Identify with the Sakshi/ observer. You are Ishwara. Tattvamasi.Do not identify with being "old", then there is freedom. yes. the body is getting slower, more painful, less capable. Just observe that you are "atma", ever fresh, un affected.

When you dismiss the experiences (of all 5 sensations plus sukha/dukha), what remains is "sesha", atma. This is how atma is realized (prati-bodha vidhitam matam). The matrix/ substratum / reality of every cognition is atma / brahman.In silence (avoiding sensations), you are conscious of your inner being (antar mukha).. You have crossed the threshold of conciousness and entered into beingness.

Conclusions.  Atma can never be an object of consciousness.  e.g. Pair of tongs cannot ever catch the hand that is operating the tong.  Atma cannot be grasped or known.  You can only BE the atma, Brahman.

5 reasons why Advanced practices are necessary.

1) Protecting this highest knowledge ( sravan and gyan raksha) of what we already have, how to make practical, and the spiritual practices necessary.
2) To be able to retain control of bod/mind so that it acts according to my knowledge (manam) not by previous habits (vasana)
3) No confusion henceforth, spiritual practices necessary (nididhyasana)
4) leads to removal of dukkha, dukha nivriti
5) and bring forth pure bliss, ananda prapti
View these talks on Enlightenment:

Enlightenment indications

1) In the level of Atma,  Onness, (Paramarthika sat, Ekatvam), I am one reality appearing as many
2) at the level of mind, Evenness (Samatvam) to ups and downs
3) at the level of transactions, detachment  (in vyavahara, Asangatvam)
4) all is powered by control of body/mind senses, (indriya nigraha)
Difference between Enlightened person and scholar, when asked a question,  the  scholar will answer a question based on "accumulated knowledge" from books and analysis by mind.  An enlightened Jnani will look at the reality as it is clearly and answer from that perspective. This power is that of reality and speaks to reality within us also, Avisamwada, which leads to dukha nivritti and  sukha prapti.

Jiva as Brahman

Even though this Jiva, in reality, is of the very nature of Brahman, he identifies himself as the physical body, etc 1) Made of 5 subtle elements 2) that are "external" to the self (i.e. other than self, as anatma), and 3)" limited" mind, all of which are engrossed by the limited physical body (by confounding gross ignorance).
This confounding ignorant incapable mindset ("Asakt chit") takes the anatamas as oneself and considers oneself not different from the body. It is easier to think that you as Jiva are different from Brahman than to know that one is unlimited and only assumes to be apparently limited as illusory Jiva, ( unlike the 10thman comes to know the truth immediately when he is told that he is the 10th man (because all individuals are in the same order of reality).Jiva is in the realm of apparent transient reality, whereas Brahman is eternal reality, that has to be understood.
Thus, due to deep rooted ignorance, Brahman becomes something that is not gained/known, even though one is already Brahman.  The anatma body/mind (upadhi) will continue to have their habitual interactions with the world.

How should Nididhyasanam (contemplation) be practiced? 

Swami Paramarthananda: The biggest obstacle to ‘aham Brahmasmi’ (I am Brahman) knowledge is the basic ignorance of the Jiva (individual soul) identifying himself with his body/mind. Even after understanding what the Srutis (Scriptures) teach, the orientation that he is the body/mind still remains. Just because he has a body/mind because of his past karmas (action), his real identity of being Atma (Self) never changes. It is his ignorance that he takes himself to be a karta (doer) and bhokta (experiencer).

This kartritva bhoktritva buddhi (doer enjoyer identification) has to be given up. This thought of association with the body/mind is very deep and is a vasana (impression) carried on from birth to birth. This wrong identification needs to be given up. The fact that the seeker of the vedantic knowledge is himself Atma (Self) has to displace this wrong identification.

Nididhyasanam (contemplation) which is a Vedantic meditation helps to uproot this wrong idea from the mind of the seeker. It is not a means for getting knowledge. It only helps to remove the viparita-bhavana (wrong identification) entrenched in the mind. The knowledge has to come only from the study of scriptures and undergoing sravanam (study) etc.

The seeker should understand that if he were to be the body/mind, he can never be purna (whole) since body/mind is anatma (non-Self) and is full of deficiencies. He should meditate on the fact that he is not the body/mind, but the witness consciousness within him. That is his real svarupa (nature). This meditation is not an upasana or prayer which can lead to moksha (freedom). It is only a step, a veryimportant step for removal of the dehatma-buddhi (body identification) from the mind of the seeker. When he looks at his body/mind and experiences it, he should focus his attention only on the pratyagatma (inner Self), the Sakshi chaitanyam (witness consciousness) behind his actions.

Mandukya Upanishad advises the seeker to understand the mithyatvam (apparent reality) of the three shariras (bodies), the three states of existence and claim his turiya (real) status. He should understand that both the vyashti (individual) and samashti-sharira-trayam (total),which is Ishvara (the Lord) with his Maya (creative power) and Prakriti (available for creation) are within ‘Him’ and He himself is in the form of Virat (creation), Hiranyagarbha (total subtle body) and Antaryami (Indweller). Mere negation of the world or the body/mind is not enough.

He should say that He alone is there in all of them. He should say: Let them all of them be where they are, I always remain unaffected by them and I alone exist knowing fully well that all these are nothing but mithya (apparent existence). He remains unaffected just like a screen remains unaffected by a fire projected on the screen.

Acharyas advise all the seekers to practice this meditation every morning as soon as they wake up, when their mind is fresh. This will make the nididhyasanam (contemplation) more effective.  Select from the tabs below for more details

Five Verses on the Self – Sri Ramana Maharshi

*Five Verses on the Self – Sri Ramana Maharshi*

In 1947, upon the request of Suri Nagamma to compose original verses in Telugu in the venba meter of Tamil, Sri Ramana Maharshi composed five verses that was titled “Ekatma Panchakam” (Five verses on the One Self). These verses turned out to be the last verses ever composed by Sri Ramana Maharshi and in a perfect cosmic arrangement, turns out to be the complete ‘teaching’.

Here are the five verses rendered in simple English:  by Suresh Natarajan

  1. Ignoring one’s Being as Pure Consciousness, one identifies with the body and goes through innumerable births but in the end realizes and ‘becomes’ the Self. Know this as similar to waking from a dream in which one has wandered about the entire world.
  2. One always remains as the Self that is Pure Consciousness. To ask oneself, ‘Who am I?’ or ‘Whence arises I?’ is no different from a drunken man asking, ‘Who am I?’ or ‘Where am I?’
  3. The body is within Consciousness. Yet one imagines Consciousness is inside the inert body. This is the same as a viewer seeing a picture on a screen and imagining that the screen is within the picture.
  4. Does a gold ornament exist apart from the gold? Can the body exist separate from Consciousness? The ignorant one asserts, ‘I am the body’. The one who has realized his true nature as Pure Consciousness sees everything as Consciousness.
  5. The one true Consciousness alone abides forever. The ancients from the very first teacher pointed to this Truth by speaking without words, through silence alone. Who can ever capture that through speech then?

Let’s take a brief look at the significance of these verses that lead to the end of all seeking.

The first verse points out the nature of Truth and the ignorance arising due to false identification with the body that causes the illusion of both seeking and realizing.

The second verse dismisses all forms of seeking as ultimately ridiculous including even self-inquiry by stating that the very question ‘who am I’ is no different from an intoxicated man questioning his own identity.

The third and fourth verses reveal the why of the previous verse. All seeking is in the wrong direction and ridiculous because just as the picture is always in the screen and can never seek the screen or the ornament is always in gold and can ever seek the gold, our body/mind complex is always within Pure Consciousness and can never seek Pure Consciousness. In short, we seek for Truth imagining it to be within us. But the very seeker we imagine to be is within Truth.

And the final verse, and therefore the very last verse ever written by Ramana Maharshi, aptly summarizes the highest teaching of his entire earthly life by stating that no words can ever capture the Truth that is only pointed through the eternal medium of Silence. All words are only appearances on the screen of Consciousness and can never therefore help understand the screen itself that ever abides as Silence.

Thus seen clearly, these five verses alone can put a complete end to all forms of seeking including the constant need to read more and more of books, even those by or on Ramana Maharshi himself, or to listen to various professional speakers and endless discourses on that which is beyond the grasp of words or to seek any kind of experiences which are of the nature of rising and falling. And a clear recognition of the ever abiding eternal Being that is Pure Consciousness, ever unentangled, untouched and imperturbable by any thought, any feeling, any experience, any action.

All in Self, the Self in All

Seven steps to understand "All in Self, the Self in All", Swami Sarvapriyananda

1) Starting with the Universe of material objects, space-time, causation that appears to be out there.
2) The Universe can be reduced to its elements (e.g. panchamahbutha.or periodic table elements ) that pervades all
3) However, the reductionism of materialism ends in paradoxes, incompleteness and inconsistencies. (wave/particle, fields, flux, probabilities etc, poping in /out of manifestation). Therefore it becomes indescribable ( anirvachaniyam Mithya).. .
4) Chit vilasa - Some understand this universe of matter/energy as a play of consciousness/God (Shiva). God (Atma) wanted companion and created a total opposite of himself (Jivas) and with Maya Shakti (parvati) he created forms/shapes of objects. Maya shakti does not exist by itself, needs consciousness.
This is main philosophy of dualists of Purusha and Prakriti (of yoga, and nyaya). In Kashmiri Shaivism, they say that nothing can cover up (ignorance) of Shiva's nature, except Shiva himself (so he must have created the Ignorant Jivas) You are that Shiva pretending to be limited Jiva, seeker,etc.. So when this Jiva decides to be enlightened, he just realizes his own nature as Shiva. No problem for everyone to be enlightened.
5) Chit viverta. Apparent transformation. However, consciousness cannot change itself to become something else. It can be a witness to a "dream" in which change is apparently happening. Thus this is apparent transformation of consciousness to matter (Viverta karnam) Not a real transformation (like parinama karanam) e.g. Dream, in which the dreamer consciousness, imagines a world of objects and people and feelings. this world appears and disappears in the same Consciousness (which remains unchanged). Consciousness is not actually playing but appears as the universe. It can fool the un-enlightened into samsara. e.g. Snake appears on the rope.
Only Advaitin adhere to this view. Dualists and realists want separate real existence of both Consciousness (Purusha) and the Universe of Matter (Prakriti), so they can keep striving or praying (bhakti) for liberation.
6) Chin Maya. Entirety of dream appearance is pervaded by Consciousness You are that awareness in which all activity is happening, so you pervade it all. Other example of Water in the waves pervades all types of waves. Waves cannot exist without water. Gold pervades all gold ornaments., Clay pervades all clay pots. Screen pervades all actions of the movie playing on the screen.
7) Chit matram. Pure Consciousness only. You are the pure awareness/conciousness only; you are this shining being. Whatever you are experiencing is nothing but that being, awareness. We are this infinite being beyond death (of the body/mind). This is the oneness that mystics talk about. This is our real self, and we are using the Self in all experiences without knowing this.

All beings is the self , the self in all beings. Then this limited I and mind drops off. Life will still continue after this realization because of body/mind upadhi. You are free from the personality. The Person will never be free of body/mind. I am not the mind, I am not the intellect, I am not the memory. I am the witness of the ego. A swami said, the experience of the universe is presented in all its entirety at once. Either I am all of it or None of it. Realizing this, how do you realize the entirety of the spiritual path?  Just Be.!!

Process of understanding the ultimate reality

Ekatvam/ Oneness, is explored, by different methods.
The mahavakyas Sat Chit Ananda Atma, Satyam Jnanam Anatam Brahma and Brahma satyam Jagat Mithya are inter-related expressions of reality.
1) understanding the Awareness / Conciousness/Chit principle. This is explored by analysing the 3 states of a being: Awake, Dream and Deep sleep (ref: panchadasi chp 1, V3-V7, and in Mandukya Upanishad) In waking state, the experience of "objects" comes through senses, mind and the Awareness principle. In a dream state, experiences are the mind's projections and Awareness, whereas in Deep sleep , there is still the experience of "absence of objects" (because senses and mind are asleep), so only awareness is present (without any thoughts).
Awareness/ Conciousness/chit//turiya is the same in all states. it does not rise or set, neither is it created nor destroyed hence it is independent of Space-Time.
We are not our body/mind, nor are we experiential thoughts in the mind. There are many body/minds, but only one Conciousness/chit/Awareness.

2) Understanding Consciousness/chit/Awareness/Brahman as the innermost to the sheaths of ignorance/ Koshas (ref: Panchadasi chp 3 and Taittiriya Upanishad). What is Brahman? Sat-Chit-Anantam Brahman has to be realized in the sacred cave of the heart as "I am Brahman". The ultimate gain? It attains fulfillment of all desires (desires are relegated in importance) which leads to complete lasting peace and overcome suffering.
How to discern sheaths of ignorance? Need to understand the very subtle, so have to start from the gross universe that everyone knows, then move to the subtler (e.g. searching for the faint star by pointing between branches of nearby tree as reference).
a) Physical body is not "I", (i)) the indweller "Self" is inner to the body, (ii) I experience the body, so not me (Drk Drshya Viveka), (iii) Self is sentient / C, body is not. I can see my hand, but hand cannot see me. (iv) location of self in always within body i.e. "embodied self", where body is outside. (v) body is seen as parts, but "I" is only one being across S-T.
b) Prana, life force is inner to the body. (i) it can be observed to be changing, breaths, hunger etc (ii) I is seer to the changes in the prana (iii) I is sentient and prana is insentient-jada
c) Manas-Mind is a collection of thoughts. (i) I observe the changes in the mind's thoughts, emotions etc (ii) I am aware/ seer of the mind's content of thoughts (iii) I am sentient and brain is not
d) Vijnana-Intellect (i) I see the changes in the capacity for intellect over the years and when getting old (ii) I experience/see the sharp and dull intelect (iii) I am sentient/aware of Artificial Intelligence, AI is just a collection of data and rules based reasoning
e) Inner to the body, life force, mind, intellect is "blankness" as in deep sleep and sense of peace/ananda. (i) this comes and goes, (ii) it too is object of "I"

So where is Brahman/atma? As in tenth man story, turn the attention to oneself rather than searching for anything outside (you can never find it outside. e.g. Eyes cannot see themselves) However I know that I exist, all the time, so I am not a "nothing", nor a "thing", instead I am a "no thing".

Need to shift reference of I am having mystic experience of feeling oneness (with ocean, forest ), to I am Awareness/Conciousness/chit using the body/mind to experience objects of the universe. Do not seek "new" experiences, You already are! It is a New Knowledge! Way of the mystics is Ok (temporarily) but Way of the Knowledge sets you free permanently!!

3) Exploring Existence (Issness) as the fundamental reality in "all there is". (Ref Gita bhasya chp 2.16, and Panchadasi chp 2)
There are two types of experiences a) experience of "changing" Names and Forms, (birth/sustains/death). These rely on Space and Time as axes b) experience of unchanging "awareness/chit" principle. This "existence/issness" is more fundamental to S-T. Even universe is changing, so is "saguna ishvara", Brahman (nirguana Ishvara remains). To "experience"something like N&F , and changes are necessary (they have to be manifested as matter/energy etc). However, we are always aware of existence (Satyam). It is free from time (now and then), or space (here and there).

How to see the screen of the movie?. Turn off the projector light, similarly in Yoga, turn off all thoughts (as in Samadhi of Yoga). However this is temporary glimpse of oneness reality. Better method is knowledge. Once the screen is understood, then despite changes to the characters and actions in the movie, the screen is always understood to be present. By knowing reality as existence, changes are understood to be mithya that can be enjoyed as such. Brahman satyam, Jagat mithya.

3 kinds of differences: (i) different classes of species (vijatiya bheda), (ii) difference within the same class (sajatiya bheda) and differences within the object, e.g tree has multiple parts.
Names and Forms are different and changing, but screen is one and it is untouched (asanga). Similarly, brahman existence is untouched by changes going on in the universe of bodies, minds, objects.

We can find Awareness/Conciousness (Chit) in one-self. Existence/issness (Satyam) everywhere. With this understanding comes unending fullness (Anantam). One needs to "rest/abide" in this understanding. If not resting, then struggling to be a doer/enjoyer in a limited B/M, then fullness is lost (e.g. getting caught up in the actions of the movie). Wave relaxes totally when it realizes it is water, no fear of rise and fall, or size or states (water, vapor or foam).
Relaxation leads to Infinite peace (anantam). i.e Sat chit anantam Atma or Satyam Jnanam Anantam Brahman. That is the realization of oneness/ekatvam Brahman/Atman.

Witness/Sakshi Centric Senior Student

Unlike a "Junior Student" (who may have been studying Vedanta for many years,  the "Senior Student" understands the true meaning of Vedanta Mahavakyas.

  • is witness (sakshi) centric [as opposed to ahankara centric]
  • so able to keep a distance with the ups/downs of the Body Mind Sense complex
  • thereby has controlled/decreased FIR (Frequency, Intensity, Recovery time) from any temporary "reactions" to worldly transactions.
  • is able to "enjoy" the movement of thoughts in the mind, and issues with the body
  • is able to remain largely at peace as a witness.
Indivisible, Whole - Akhandaakaara-vritti

The Mahaavaakya gives rise to Self-knowledge by making the mind take the form of Brahman. The question arises-- since Brahman has no form, what is meant by saying that the mind takes the form of Brahman (akhaNDaakaaravritti).
An example. A pot made of clay is full of the all-pervading space as soon as it is made. Filling it afterwards with water, rice or any other substance is due to human effort. Though the water, etc, in the pot can be removed, the space inside can never be removed. It continues to be there even if the mouth of the pot is hermetically sealed. In the same manner, the mind, in the act of being born, comes into existence full of the consciousness of the self. It takes on, after its birth, due to the influence of virtue and vice, the form of pots, cloths, color, taste, pleasure, pain, and other transformations, just like melted copper, cast into moulds. Of these, the transformations such as color, taste and the like, which are not-self, can be removed from the mind, but the form of the self, which does not depend on any external cause, cannot be removed at all. Thus, when all other ideas are removed from the mind, the self is realized without any impediment. It has been said-“One should cause the mind which, by its very nature, is ever prone to assume either of the two forms of the Self and the not-Self, to throw into the background the perception of the not-Self, by taking on the form of the Self alone”. And also—“The mind takes on the form of pleasure, pain and the like, because of the influence of virtue and vice, whereas the form of the mind, in its native aspect, is not conditioned by any extraneous cause. To the mind devoid of all transformations is revealed the supreme Bliss”. Thus, when the mind is emptied of all other thoughts Self-knowledge arises.

Where the limited meets the infinite. 

It is important to appreciate how the limited body/mind beings are interconnected with the Infinite.
We are all interconnected via the fundamental elements of Air, Water, Fire/heat, earth/matter, and Space, and Conciousness.
Through Breathing: With every inhalation and exhalation of breath of AIR, we participate in a connection with countless species in the world who do the same breathing. We exchange air between each other.. There is no such thing as "my air".
Through water: Water is 50%-60% of a human being. Water is evaporating to keep us cool, is in blood and other circulatory systems, and constantly being recycled. Dehydration can kill species. Water is a fundamental medium in the world that is undergoing constant cycles of change. there is no such thing as "my water."
Similarly heat exchanges between beings (internal heat generation) and environment. Fire and heat are needed for digestion too. We cannot survive in extremes of temperatures.
Our bodies are made of the same matter, atoms, molecules etc that are also common in the environment we live in.
Space is vital for our functioning.. Cavities in nasal passages and lungs allow air to exchange. Cavities in the heart allow pumping of the blood, voice generation in the larynx box, and hearing in cavities of the ear.

Additionally, we are interconnected with the infinite through light of Awareness principle. e.g. The sunlight is reflected in many oceans, rivers or even droplets of water, yet the single sun is different from the material water which is experienced in many forms. Similarly, the light of awareness of Atma is reflected in many minds/bodies to the extent their minds can reflect. There is only one Atma/awareness/ chit/ Conciousness, reflected in many mind/body complexes. One needs to abide in this understanding to be free of limitedness, and insecurity. Abide in the one-ness and be free.

Conversation between Atma and the Mind

No actual conversation (samvada) can occur between Atma and the Mind, however, looking from the Atma's point of view at the mind.

(upadeshasahasri, Sw TV, Ch19, V6-7)

Any movement of the mind ( in thoughts) is movement away from its swarupa atma. Thoughts of limitedness (of body/mind adhyasa) leads to insecurity and delusion. Atma is free from such delusions (moha). Free from bondages (locked up in the thinking), Avikriya, free from modifications (vikara, impacted as pairs of opposite/labels in events/situations of the environment, ). Discover avikriya swarupa atma.
Mind is influenced by Rajo, Tamo and Satva gunas. When the mind of a deeply worldly person is agitated by the worldly action, it is overtaken by Rajo guna. At this time it is difficult to step back and be watchful (witness). Detaching from getting caught up in worldliness (vairagya towards sensory objects) allows the possibility of witnessing, which in turn slows the movement of thoughts. Then satva guna can help positive conducive thinking on stepping back from the movement of the mind, remaining with one single thought. The witness thought arises when other thoughts arise. The Witness is still a duality of observer-observed and is still a divisive thought. This is however benign compared to thoughts created by experiences of objects, and then deliberate divisiveness of dividing human beings into caste/creed/race/religion etc. Learning the art of contentment, the mind looses hostility and gains harmony (not being unhappy in particular, frustrations, or having specific hostility or enemy)
Ask always, am I locked up in my mind?. Raising this question, allows calming of the mind, and regain harmony and freedom from bondage. Your swarupa is free. Know yourself as Simple (no adhyasa, nor roles that I play, no baggage) and Single (love entire humanity, but alone - not lonely). Picture on screen is complex but the light is single and simple. World appears complex, but atma is simple and single. That is freedom from bondage. Atma is never bound. Mind is the one that gets bound and gets liberated.

I am eternal (nitya) . It has a self evident touch of reality that I was (past) and I will be (future) do not have. This can be seen for oneself.  This reality in the present moment is "I".  because I am eternal (time and space independent) therefore I am immutable (avikriya).  Also because of immutable, I am eternal.
One needs courage and wisdom to make this real for oneself.

Practically,  one is looking at a "thing", can it be looked at without time (without past and memory).  If I see the tree outside my house  .. is already old ..(memory is time). therefore life is dull because of routine/ repetition.  Rituals involve "hope" (and astrology) which is time based for the future.  Need to look without time. Most are caught with the net of time!  Need to step out of web of time. One needs to be pliable to appreciate this truth (not rigid).Dont sacrifice the present to unknown future. then you declare I am timeless (nityaha)..e.g I am not born, I dont have birthdays,  no need to prolong life by prayers,  no organized religiions for me (frozen ideas), tradition-less.  Therefore I am alert to any traps of time. I try to live out of the web of time lifestyle. dismantle time dependent life style.
next part, drop time, when you encounter time in all experiences e.g. when meeting a person ( putting past aside, therefore new person). Look at tree without past and a  N/F.   Not subject and object.   Just lookin, not only tree space, but aware of vast space, including the tree like space. There is only experience of looking, a freshness, a newness  seeing/hearing/smelling etc without past memory in time. Be always alert and aware. then declare I am timeless, therefore I am immutable (avikriya).

Suffering is based on past memory and future worry including death. Any modification or even thinking is only in time  You are not the doing (in timebound), only being (independent of time and space).  Botheration in the mind to agitation or boredom is just time dependent, so only function of the mind, not of the being.  Body Mind are processes in time.This paradigm shift is required. this understanding makes one free at once.  Otherwise, any connection with time-bound processes that gets modified, it will bind you.. Dont make this mistake.    This understanding of atma applies to Brahman also, no modification nor time bound  (always present, timeless, changeless).

You can call Atma as the Mind with upadhi (then Atma is referred to as upper mind, sakshi).  Or,You can call the Mind as Atma when it has got rid of its movement in ST.  The gap is very little.  Game is between the Faulty mind,Vasana, and Sakshi that can correct the movement and habitual vasana justified.  Watching the movement, will weaken it and dissolve it.  Why it happens is a question, but destiny is given a false justification/condemnation.
Atma is always shining. Aham advayaha  (advaita), one without the second.  All movement of the mind in ST (experiences) are on the screen of atma (like the movie screen), does not add to Atma, only Atma remains. Movements are mithya (asat). What is recollected of the movements in ST, add up to nothing.

Aham Brahmasmi. All originates from me and resolves in me.

Vedanta Teaches: Praptasya Prapti, Nivritasya Nivritti

Praptsya Prapti, I attain that which is already attained.

What kind of goal is Vedanta solving?. They say there is no goal to be achieved/ reached etc. (no degrees, no travel, family, heavens). Why? I don’t need to become ultimate C, because I am already that, the Sat, Chit, ananda, the Consciousness.

Why do I need to attain which is always attained? because I don't know it and that makes all the difference.

Nivritasya Nivritti. Vedanta also removes what was never there.

Due to errors in assumptions, leads me to samsara which leads to life’s roller coaster rides. The sorrow the problems, the burdens which we are trying to solve life after life.  When this enlightenment dawns we realize that was not a problem to be removed. it was never there.  It is roles/costume that we happen to  take upon ourselves.  These have to be shed with proper knowledge.

Jnanis know this truth and live in peace and wonder of what is, and what appears as changing phenomenon.

Strategies to describe the indescribable Brahman

Brahman cannot be described directly through language of words because it:  

  1. has no attributes (guna) that can distinguish it from another characteristic, e.g. yellow, sweet
  2. has no action (kriya), so cannot say what it does or not do, e.g. cook, seer
  3. has no substance (dravya),e.g. it does not have any mass/weight or size
  4. has no relationship (sambantha), there is no other to relate to, e.g. father, king etc
  5. cannot be known by some etymological convention ( ) e.g. name given to a specific recognizable object, agreeable to all, like “Bill”, pointing to a specific man.

Vedanta uses other strategies to describe Brahman thru indirect words  (since words and thoughts cannot directly describe/understand it).  (See also documents on Discover page for various methods used in Vedanta)

  1. Neti Neti, Not This Not This.
    • Using Drg Drsya Viveka, what I see is not me. What is experienced is just an object in Name and Form. I am the subject/witness I thought/ and ultimate sakshi- pure C/awareness
    • Pancha Kosha Viveka. Peel back the layers of coverings/koshas in body/mind to go beyond the subtlest like ananda kosha of all experiences, to discover joy of fullness.
    • Avastha traya – I am not the waker, dreamer, sleeper. I am the fourth that is witness/awareness to all these states. I am not the mass of memory of the mind and thoughts, but the awareness of the movement of momentary thoughts. The C/awareness principle.
    • Brahman is not any existent “object/ or concept” describable by words. It is also not non-existent phenomenon (e.g.rabbit’s horn). Vedanta and Buddha’s teachings is that I am  awareness, C. Realized in silence only. Otherwise words objectify it with a description (Reification).  I am the awakened one, walking the middle path, in silent and direct awareness,  without objectifying anything as a N&F.
  2. Using the language of paradoxes, to go beyond the normal understanding of the words to discover the implied meanings. The key to hidden meaning is unfolded by Upanishads via a guru.
  3. Using metaphors and ways in which the stories are told
    • discovering the 10th man
    • prince of kashi
  4. Using examples in every day to imply deeper meaning
    • Gold as essence of ornaments
  5. Saguna/nirguna
    • Ishwara is described as Eternal (includes element of time span), All pervasive (includes concept of space), Everything (includes concept of things). However, Brahman is beyond S, T and things. Jivas (limited sentient beings) are Kshara, Ishwara is Akshara (saguna all pervasive etc cosmic sentient being, associated with Maya), and conceived as God by religions. Brahman is described as Purushottma, the absolute, nirgunam.
    • Deva Devam. Devatas as essence behind senses, further H (Ishwara)  behind/essence of devatas and further, Nirguna Brahman essence of Saguna Ishwara
Why is there Maya? Invalid question!

Why Maya?.  Why Maya the  manifestation of world, in immortal, nirguna Brahman?.

  • Is it Brahman-NO,
  • is it apart from Brahman-NO (dependent on Br, without Brahman, Maya cannot exist).

Question itself is wrong!  Maya itself is S, T causation.   Asking for cause is wrong question for causation itself (which is the dimensions of S, T, causation).

Similarly, Before big bang??  is not valid, because time is associated/starts with big bang itself.

As Ajnanis, there is this question, but no satisfactory answer possible

For Jnanis, there is no such question of Why..  It is just a WONDER and they enjoy it.

BE in Awareness, samanya jnanam, drop vishesa jnanam

Vishesha jnanam is knowledge of specifics (objects,concepts etc) as mental thoughts (mana vritti). Samanya jnanam is understanding of underlying awareness consciousness (swarupa atma) that makes all mental thoughts possible.
Even a glimpse of this general awareness, existence principle is considered awakening (enlightenment) and has the ability to transform one’s understanding of the relationship to the world. With that basis of samanya jnanam (of pure awareness), it is easier to see the projection of the apparent worldly phenomenon that can create binding interactions.

Niddidhyasanam with this knowledge, helps dissolve the habitual vasana (tendencies) of body and mind, which leads to moksha freedom.

In this journey of discovery of “who am I”, the subtle thought “aham brahmasmi” also needs to be dropped to abide in the pure awareness, and that is “enlightenment”.

Jnani’s who have realized, may continue to “enjoy the mental experience” of atma ananda in deep nirvalpaka samadhi and thereby diminish any discomforts of Prarabda on body/mind.

Yogic, Vedantic, and Enlightened Meditations

Yogic Meditation:

3 important steps to keep mind steady.  Mind gets easily distracted by bodily movements, and irregular breaths or distracted by what one sees (major component of experience). Therefore for successful yogic mediation it is important to do the following. Goal is Chitta Nivritti Virodha (elimination of thoughts in the mind. (which by can be temporary though)

  1. Sthira, sukha asana: Physical body in steady, relaxed posture
  2. Prana: long, slow, steady breaths. (rapid breaths acts like bellows to stoke the mental agitation fires – rajas)
  3. Steady gaze: with eyes partially open, staring at tip of nose (or an image) to control mind, and eliminate thoughts (for as long as possible)

Vedantic meditation, (verse 119 of aparoksha anubhuti, Adi shankakara)

  1. Knowing (seeing directly) Brahma vidya  (Sravanam + Mananam), quietens the mind in itself!.  With that  fullness, and ultimate joy, all desires are satisfied
  2. Sadhana Chatusthaya Sampadtti. To gain sufficient mind control, steadiness, forebearance and equanimity for deeper study.
  3. Niddhidyasanam is for vasana Kshaya. Contemplating on aspects of knowledge to  reduce habitual tendencies that bind us to body/mind and world.  This can take a long time, as hidden vasanas will keep surfacing over time.
    1. Pranayama – alternate nostril breathing, to relax the body and steady the mind enough for knowledge clarity  (no need to stare at the tip of the nose for long time)
      1. breathe out –seeing the falsity of the world and let it go,
      2. breathe in – Brahma jnani, I am Brahman,
      3. hold – abiding in knowledge

Jnani's meditation (after enlightenment of Brahma vidya)

With Brahma vidya clarified, the shift in niddhidyasanam meditation is to remain in the knowledge, and as a hobby, see the play of the jagat and thoughts in the mind.  Relaxed withdrawal of the mind.

  1. Niddhidyasanam to keep claiming Aham Brahma asmi, Brahma satyam, jagat mithya.
    1. Keep refining the knowledge, so as not to get trapped by mithya jagat by grasping at any object/concept.
    2. Observe (as witness)  the play of the mind (thoughts) caused by Prarabda and play of the 3 gunas throughout the day, as a hobby for fun.
    3. Mindfulness throughout the states of waking, dream and sleep.
    4. Chanting  Om; See mithya Jagat AUM in all 3 states (waking, dream and sleep), and let go to remain in silence as turiyam,C, Self .

Qualities of Sthithapragnya and Advanced Practices
At the end of chapter 2 of BGita the qualities of a Sthithapragya (a person whose knowledge is well established) are described.  The verses also mention advanced practices that can lead to such a being.
This talk covers these important practices very nicely.
Listen to this Talk

Two stages of Spiritual Understanding
a) Sakshi bhava- after enquiry through technique such as Drk Drishya viveka,  understand that “I” is the consciousness/Sakshi/Atma, apart from Anatma – the body/mind and the world around.  However, the “boundary” is only in “ignorance”, so continue enquiring and discover..
b) SarvaAtma bhava – understand that the Anatma, body/mind and the world of names and forms are merely appearances in the consciousness (like in a dream). There is only Atma/Brahman.
The Jnani is free from apparent bondage of karma as there is no “doership” and therefore remains in wonder and acceptance! 
Listen to these Talk1,  Talk2

Aparokshanubhuti – 15 Nididhyasana approaches to Brahman – Swami Sarvapriyananda
Video talks on these contemplation
Notes on the 15 practices

Non-Dual Awakening and Nididhyasanam:
Obstacles and insights into solutions and abiding in Brahmasmi in daily activities. Listen to this insightful talk:

Very insightful talk that addresses in practical terms very important realization of “timeless, being, without modifications, I shine always”. Swami TV, part of Upadeshasahari talks (see page for the full playlist).

Buddha’s principles and practices
From Mindfulness, Loving kindness meditations to non-attachment to the changing world. Principles to stay unattachedControl emotions for better Living

Saptabhumika Gurupurnima Talk 2020-Swami P
- 7 steps of spiritual progress to Jivan mukta and beyond.
- Optional path for Jnani to be in quiet meditation, nirvikalpa samadhi if he does not want to participate in Loka sangraha.
Jivan Mukti Gurupurnima Talk 2019-Swami P
- A realized Jnani can do Nidhidyasana (Vedantic meditation) to enjoy atma ananda experientially and thus make any discomforts of prarabda become insignificant.
Viveka C Ni verses for a Senior Student - Swami P
- insightful  set of Nidhidyasana verses, masterfully expounded

See this link for Swami TV Meditations from Retreat 2021

See this link for Swami TV Meditations from Retreat 2020

See this link for Swami Dayanandaji's Meditations

See this link for Swamini Svatmavidyananda’s Meditations

See this link for Sri Sri Ravi Shankar's Meditations

Various Shanti Mantras and chants of AVC Vedic chanting


Pratah Smarana stotram

Niddidyasanam Talks

Vedantic Meditations
Stotrams lyrics, meanings
Ashtavakra Samhita Talks
Upadesha Sara
Text link
Ashtavakra, 15th chp “
AG V1.1-3, V15.1-7″
Talks on Enlightenment
Talks on “Self”

Mandukya Verse 7