Self-knowledge will interest only few people; the rest are interested in Religion, yoga other paths and pleasure hunting.

If one has to enter the kingdom of Heaven, then God may one day get annoyed and throw one out again. No one can read God’s mind? Everything is possible. anything that begins must also end. Liberation is not of that kind.


It is impossible for the knowing true Self to become a Seen. Wherever any such thought as that of mortality comes one is in grip of the mirage. In wisdom there is no duality. the Atman is ultimate reality.

Self-knowledge will interest only few people; the rest are interested in Religion, yoga other paths and pleasure hunting.  

It is not the body that has to get freedom but it is the self that is seeking freedom from experiencing the birth, life, death and universe as reality. Only when self-wakes up from the sleep of ignorance by realizing its formless nondual true nature the freedom happens. For this it has to drop the inborn samskara or conditioning of ‘I’ or ‘I AM’ by realizing it not ‘I’ or ‘I AM’.     

Thus it is erroneous to think on the body base when the self is not the body. The self is not the body; therefore the individual life is nothing to do with the formless self. The experience of birth, life, death and the universe are part and parcel of the illusion.  Thus one need not here enter into any account of the course that the soul with its ignorance takes after death—along the way of the fathers, or of the gods, or being debarred from either, according to its works and knowledge. Nor need one enter into any of the other psychological-eschatological questions connected with the state of the soul after the death of the body.  The self is not an individual and self is birthless, deathless, therefore it is erroneous to base the truth of the individual experience of birth, life, death, god and universe. 

Suffice it to say that the round of samsara remains for all except those who have attained the higher knowledge. He who has attained to the knowledge of the identity of the self with consciousness, which involves the distinction of the self from its ignorance and consequently its freedom from them, has thereby attained Moksha, or freedom. This is a freedom for which one has not to wait till after death, but it may be possessed even in this very life.

Advaitin orthodox hold virtue is essential for the attainment of Moksha or freedom. But when the self is not and individual this question is hardly a relevant one. It is not quite just to interpret the knowledge which brings freedom as if it were of the nature of a purely intellectual intuition.

As one goes in deeper self –search one becomes aware of the fact that: - The Upanishads are self-contradictory. Different scholars give different conflicting interpretations of them. Final authority therefore is using our own reason. This does not mean one need to give up the scriptures, but he should apply his reason to them. Reason is common to all, whereas orthodoxy belongs to separatist.

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

Scriptural citations may be quoted only after one has shown the reality and proved the truth, for then he can point out that the texts teach the same thing. If one quotes them before having demonstrated truth, then it is scholasticism.

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

Reason is the common ground for all humanity, whereas the appeal to scriptural relations reaches only groups. Because all the religions are based on the false self and the false experience,  there are   so many conflicting ideas , many changes, divisions and subdivisions ,which leads to all sorts of  doubts and confusions.  When one meets with suffering and disappointment doubts arises. Doubts are absolutely necessary to make one inquire. Pursuit of truth is for getting rid of all doubts.  The pursuit of truth begins with doubt, that doubts one’s own self, one’s own beliefs.