When the formless soul,which is present in the form of consciousness becomes aware of itself then there is neither waking nor dream nor deep sleep. There is only oneness.

 It is the Soul, the Supreme Oneness which alone is real since there is nothing else but the Self. Verily, there remains no other independent entity in the state of realization of the highest Truth." 

People believe that guru or mystic or priest has got so many followers and therefore there must be some truth in their teaching is a common fallacy accepted by the mass due to their inherited samskara or conditioning. It proves only an ignorant can find a number of greater ignorant to follow him.

Consciousness is the ultimate truth or Brahman.  The ‘Mind’ is present in the form of the universe. From the ultimate standpoint, the universe is merely an illusion. The purpose of the pursuit of truth is the destruction of primal ignorance, which leads to the attainment of the ultimate truth or Brahman.  

Man and his experience of the world exists within the waking or dream. Waking experience has waking entity and waking world. Similarly, the dream has a dream entity and dream world. And deep in sleep has neither the waking entity nor waking world nor a dream entity nor a dream world. 

One experiences innumerable objects in this world through the physical apparatus within the waking or dream. One is not aware of the fact that he and his experience of the world exist within the waking or dream. Thus, the one which witnesses the three states is neither the waking entity nor the dream entity.  

 When One thinks he is an individual separate from the world within the waking or dream, he is ignorant of the fact that his world appeared along with him.  He has the strong conviction that the world existed prior to him and he is born in it afterward. He thinks that all the objects are different from one another. He is ignorant of the fact that this separation is only limited to the mind which appears as waking or dream. 

One has to become aware of the consciousness, which is the formless substance and the witness of the whole waking or dream experience, which is different from the objects experienced, is only one. The consciousness of waking is not different from that of the dream or deep sleep. Since consciousness by itself has no distinguishing features, it cannot vary from person to person.    The same is the case with the dream state.

The objects experienced in a  dream are transient and disappear when waking takes place, but the objects experienced in the waking experience seem permanent. But only when one becomes aware of the fact that, the self is not physical but the Self is consciousness. Consciousness is formless in its nature.  

The consciousness in waking and dream is the same. When waking takes place a person remembers that he had a good sleep. 

This is the exercise   that examines waking, dream, and sleep – as dual (waking or dream) and non-dual (deep sleep) experiences which everyone commonly experiences. These experiences are here examined naturally and simply, as everyday experiences that show a self, which is conscious of these coming and going of dual and non-dual experiences from which they are known.

In the waking experience, the waking entity is identified as an individual separate from the waking world and in the dream experience; the dream entity is identified as an individual separate from the dream world.    The self is neither the waking self nor it is the dream self, because it is always apart, formless and it is only conscious of all the three states which comes and goes in succession.

In the dream experience, all bodies and all objects seen are merely an illusion. The one which witnesses the dream as a whole without the physical apparatus is not the form but formless consciousness. This shows that the one which is aware of the three states is within the three states but it is apart from these three states. It is within the three states as their formless substance and it is without the three states as their formless witness.

The three states are the reality on the base of the waking entity and they become unreal on the standpoint of the soul, which is in the form of consciousness.  Therefore there is a need to know and realize the fact that the self is not physical but it is consciousness in order to realize the three states are merely an illusion.

Thoughts and feelings are present only in waking or dream. The waking or dream is present only when the mind is present. Absent of mind is absent of waking or dream. Absent of waking or dream [duality] is deep sleep.  In the experience of a deep sleep, there is neither the waking nor the dream experience.  The one which witnesses the three states which come and go in succession is neither the waking entity not the dream but is without the physical apparatus, which is consciousness and which conscious of all the three states, which comes and goes in succession.  

Ignorance exists only in waking or dream.  Deep sleep is an experience of blank emptiness, where there is no second thing to know anything. When waking disappears deep sleep appears, when deep sleep disappears and the dream appears this cycle goes on and on.

If our experience of deep sleep is thus taken seriously, it raises a profound question. How deep sleep is experienced when there is neither a waking entity nor the dream entity to experience it.  Then what is it that is aware of the three states which come and goes in succession?   Then the self has to be without the physical apparatus with thinking or feeling.

The one which is aware of the three states, which comes and goes is always apart.  All changing actions of perception, thoughts, and feelings are within the waking or dream. The waking is a parallel dream and the dream is a parallel waking experience. Consciousness, which is the true Self, is apart from the three states, it is even aware when they disappear because it pervades all the three states as their formless substance.

One seeks truth in the Realm of duality. Non-duality is the seekers' destination when all contradictions are dissolved the truth will start revealing on its own.  Consciousness is always present in all three states. In deep sleep, it is conscious of itself, when it is not conscious of itself it witnesses the waking or dream. Until one thinks on the base of the birth entity he will not be able to understand and assimilate Self- knowledge or Brahma Gnana or Atma Gnana because he has accepted the birth entity as self. On the base of the birth entity, the universe is a  reality. When the universe is accepted as a reality one has accepted the illusion as reality. Once one accepts the universe as reality then he has accepted birth, life, and death as a reality.

The only factor found present in deep sleep is consciousness in its formless nondual true nature. Consciousness is objectless and can never be objectified because it is the subject. Consciousness alone is the subject. These three states are an object to the subject.  In waking or the dream is the state of ignorance. Due to ignorance, the object is identified as the subject thus the illusion is experienced as reality.

Deeper analysis based on consciousness as the subject reveals the fact that,  the three states are merely created out of consciousness.  The true state of consciousness is like a deep sleep. Thus mentally holding the deep sleep as real self, and learn to view and judge the waking and dream on the standpoint of the real Self, one becomes aware of the fact that the waking or dream, which comes is a mere mirage. The formless soul is the real self is the witness of the mirage. 

Only due to ignorance one calls the real Self as deep sleep. When the formless soul, which is present in the form of consciousness becomes aware of itself then there is neither waking nor dream nor deep sleep. There is only oneness.  That is unity in diversity.  Therefore, it is necessary to become conscious of consciousness in the midst of waking experience to realize the mind is a mere mirage created out of consciousness, then only the ignorance dissolves and reality appears. 

Advaitic pearls of Sage, Sri, Sankara leads Advaitic Awareness***

Advaitic pearls of Sage, Sri, Sankara leads Advaitic Awareness.

Without Sage, Sri, Sankara there is no Advaita (non-duality). Since it was mixed up with orthodoxy there is a lot of confusions. Sage Sri, Sankara’s quotes (selected verified) are quoted in my blogs and postings to show what Sage Sri, Sankara meant and ‘what is blocking the seekers from realizing the ultimate truth or Brahman. There are so many non-dualistic masters of the east and also from the west who expound Advaitic or non-dualistic knowledge, but none of them, are helpful to reach the ultimate end.

There is no need buy book of Sage Sri, Sankara in order acquire self-knowledge. Perfect understanding of what is what is needed. Nothing else is need other than realizing the fact that, the form, time, and space are one in essence and that essence is the soul, which is present in the form of consciousness in order to get nondualistic self-awareness.

Self-knowledge cannot be attained by study of the scriptures and intellectual understanding or by bookish knowledge.  Therefore, there is no use of studying the scriptures and other scriptures in order to acquire the non-dual wisdom.  That is why Buddha rejected the scriptures, and even Sage Sri, Sankara indicated that  the ultimate truth lies beyond religion, concept of God and scriptures.

Sri Sage Sri, Sankara’s Advaita as the fairest flower that any country in any age has produced. Sage Sri Sankara’s erudition is very impressive.  Sri Sage Sri, Sankara was a Gnani and a practical visionary.

Sage Sri Sankara some philosophers in the world are as misunderstood and misinterpreted Sage Sri Sankara; and, most of the harm came from the orthodoxy. 

Sage Sri, Sankara, is a greatest Gnani of all times. This world owes him a deep debt of gratitude. He not only consolidated the classical values of the life, but also the spiritual wisdom.. Ironically, most of the harm came from his admirers and followers of the  Advaitic sect because   they propagated rituals as a means to attain the  lower knowledge which is meant for  those believed in the physical existence (universe or waking)  as reality. 

Sage Sri, Sankara emphasizes that, the scriptures are not needed to realize the ultimate truth or Brahman, which is beyond the form, time and space. The soulcentric reason is the main aid in the path of wisdom.

That is why Sage Sri, Sankara declare:~  58. Loud speech consisting of a shower of words, the skill in expounding the Scriptures, and likewise erudition - these merely bring on a little personal enjoyment to the scholar, but are no good for Liberation.

59. The study of the scriptures is useless so long as the highest Truth is unknown, and it is equally useless when the highest Truth has already been known.

60. The Scriptures, consisting of many words are a dense forest which merely causes the mind to ramble. Hence, men of wisdom should earnestly set about knowing the true nature of the Self.

Sage Sri Sankara set himself the priorities to quest for truth through self- knowledge or Brahma Gnana or Atma Gnana.

Sage Sri, Sankara says: ~ VC-47   All the effects of ignorance, root and branch, are burnt down by the fire of knowledge, which arises from discrimination between these two—the Self and the not-Self.

Sage Sri, Sankara clearly indicates in the  Viveka Chudamani (2) that the Knower of the Atman (A Gnani) "bears no outward mark of a holy man" (Stanza 539).

A Gnani wears no signs it means he does not identify himself as Guru or teacher or swami.  Thus, it is not necessary to become a sanyasi or a yogi or a swami to acquire self-knowledge.

Sage Sri, Sankara page 482: On Gnani: "The knower of Brahman wears no signs. Gives up the insignia of a monk's life…his signs are not manifest, nor his behavior." 

When the knower of Brahman (Gnani) wears no signs it means he does not identify himself as Guru or  a yogi or teacher or Swami. 

Sage Sri, Sankara: ~ "Though I wear these robes of a Sanyasin, it is only for the sake of bread." Exploring if an outside observer can, in all cases, determine if a person is Enlightened or not, the venerated Indian Sanyasin, Sage Sri Sankara (788-820), in his work The Crest Jewel of Discrimination (1) or as it is sometimes known, Viveka Chudamani (2), states that the Knower of the Atman (i.e., a Gnani) "bears no outward mark of a holy man" (Stanza 539).

Continuing, although there are variances found in the actual wording between various translators and translations the gist behind the words remains the same, Sage Sri, Sankara writes: - “Sometimes he appears to be a Fool, sometimes a wise man. Sometimes he seems splendid as a king, sometimes feeble-minded. Sometimes he is calm and silent. Sometimes he draws men to him. Sometimes people honour him greatly, sometimes they insult him. Sometimes they ignore him.

Sage, Sri, Sankara exclaims:~  The soul is unattached, its pure awareness isn’t identified with any labels, it isn’t attached to anything it is not entangled with anything at all…’

Sage Sri, Sankara is the only sage who has final authority on the Advaitic truth. The Advaitic truth is rational truth and scientific truth without dogma.

The Advaitic orthodoxy is not the means to acquire Self-knowledge or Brahma Gnana or Atma Gnana.  The Advaitic orthodoxy is meant for the ignorant mass, which is unfit to grasp the highest truth.   Thus, the Advaitic orthodoxy is nothing to do with the ultimate truth or Brahman.

Sage Sri, Sankara:~VC-  Let erudite scholars quote all the scripture, let Gods be invoked through sacrifices, let elaborate rituals be performed, let personal gods be propitiated---yet, without the realization of one‘s identity With the Self, there shall be no liberation for the individual, not  even in the lifetimes of a hundred Brahmas put together (verses-6)

Actions help to purify the mind but they do not, by themselves, contribute to the attainment of Reality. The attainment of the Reality brought about only by Self Inquiry and not in the least by even ten million acts. (11)

The fear and sorrow created by the delusory serpent in the rope can be ended only after fully ascertaining the truth of the rope through steady and balanced thinking. (12)

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

Ultimate success in spiritual endeavours depends chiefly upon the qualifications of the seeker.  Auxiliary conveniences such as time And place all have a place indeed, but they are essentially secondary. (14)

He alone is considered qualified to enquire after the supreme Reality, who has discrimination, detachment, qualities of Calmness etc., and a burning desire for liberation. The four-fold qualifications(verses 17)

The ultimate truth has to be ascertained without the scriptures, by realizing the self is neither the waking entity (you) nor the dream entity, but the self is formless soul, which is present in the form of consciousness. In the realm of truth the form, time and space are created out of single stuff. That single stuff is consciousness. Realizing the single stuff as the ultimate truth is self-realization or truth realization. To realize this truth, there is no need of the scriptures. This I am highlighting again and again in my blogs. 

Sage Sri, Sankara’s Supreme Brahman is impersonal, Nirguna (without Gunas or attributes), Nirakara (formless), Nirvisesha (without special characteristics), immutable, eternal and Akarta (non-agent). It is above all needs and desires. It is always the Witnessing Subject. It can never become an object as It is beyond the reach of the senses. Brahman is non-dual, one without a second. It has no other beside it. It is destitute of difference, either external or internal. Brahman cannot be described, because description implies distinction. Brahman cannot be distinguished from any other than It. In Brahman, there is not the distinction of substance and attribute. Sat-Chit-Ananda constitutes the very essence or Svarupa of Brahman, and not just Its attributes. The Nirguna Brahman of Sage Sri, Sankara is impersonal.

Sage Sri Sankara:~ VC~"All this universe which through ignorance appears as of diverse forms, is nothing else but Brahman which is absolutely free from all the limitations of human thought

Sage Sri, Sankara said:~ Talk as much philosophy as you like, worship as many gods as you please, observe ceremonies and sing devotional hymns, but liberation will never come, even after a hundred aeons, without realizing the Oneness.

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

Sage Sri, Sankara founded his Advaita Vedanta either on reason independent of Sruti or on Sruti confirmed by reason."   Sri, Sankara's commentary on the Mandukya Upanishad, II, 1:  This [the unreality of duality] is borne out by the Srutis ... But it is possible also to show the unreality of the object world even from pure reasoning, and this second chapter is undertaken for that purpose.

Sage Sri, Sankara himself had often said that his philosophy was based on Sruti, or revealed scripture.  This may be because Sage Sri, Sankara addressed the ordinary man, who finds security in the idea of causality and thus in the idea of God—and Revelation is indispensable to prove the latter.  He believed that those of superior intelligence, have no need of this idea of divine causality, and can therefore dispense with Sruti and arrive at the truth of Non-Dualism by pure reason. 

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

Adhyasa Bhashya of Sage Sri, Sankara:~ (11.1) This ignorance (mistaking the body for Self) brings in its wake a desire for the well-being of the body ,aversion for its disease or discomfort, fear of its destruction and thus a host of miseries(anartha).This anartha is caused by projecting karthvya(“doer” sense) and bhokthavya (object) on the Atman. Sankara calls this adhyasa. The scriptures dealing with rituals, rewards etc. are therefore, he says, addressed to an ignorant person.

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

Adhyasa Bhashya of Sage Sri, Sankara: ~ (12) Sage Sri, Sankara affirming his belief in one eternal unchanging reality (Brahman) and the illusion of plurality, drives home the point that Upanishads deal not with rituals but with the knowledge of the Absolute (Brahma vidya) and the Upanishads give us an insight into the essential nature of the Self which is identical with the Absolute, the Brahman.

Sage Sri Sankara: ~ Atman, the innermost self is verily Brahman (God), being equanimous, quiescent, and by nature absolute Existence, Knowledge, and Bliss. Atman is not the body which is non-existence itself. This is called true Knowledge by the wise. 

Sage Sri, Sankara: ~VC~ if the universe be true, let it then be perceived in the state of deep sleep also. As it is not at all perceived, it must be unreal and false like dreams.  

Sage Sri, Sankara says: ~ one must first know what is before him. If he cannot know that, what else can he know or understand? If he gives up the external world in his inquiry, he cannot get the whole truth.

VC~ 63. Without causing the objective universe to vanish and without knowing the truth of the Self, how is one to achieve Liberation by the mere utterance of the word Brahman? — It would result merely in an effort of speech. 

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

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

That is why Sage Sri, Sankara says: ~ VC~65. As a treasure hidden underground requires (for its extraction) competent instruction, excavation, the removal of stones and other such things lying above it and (finally) grasping, but never comes out by being (merely) called out by name, so the transparent Truth of the self, which is hidden by Maya and its effects, is to be attained through the instructions of a knower of Brahman, followed by reflection, meditation and so forth, but not through perverted arguments.

66. Therefore, the wise should, as in the case of disease and the like, personally strive by all the meansin their power to be free from the bondage of repeated births and deaths.

Thus, one has to know what is real by realizing our body and our experience of the world is mere illusion created out of the soul or consciousness. The soul is the innermost self.  The nature of the soul, the innermost self is emptiness. And it is identified by different masters with a different name, such as God or Brahman or Buddha’s nature or Christ consciousness or Self or Ultimate Truth.

The orthodoxy is egocentric; therefore, it is based on the experience of the birth, life, death and the world, whereas Sage Sri, Sankara declared the world is an illusion. Brahman alone is real. If the Brahman is taken as a rule, then the experience of the birth, life, death and the world automatically becomes an illusion.