The Atman (Soul)
As a lighted lamp does not need another lamp to manifest its light, so the Atman, being Consciousness itself, does not need another instrument to illumine itself. The Soul regains fearlessness by realizing that It is not a Jiva (human body) but the Supreme Soul. The tangible Universe is verily Atman. He is the knower of the Self to whom the ideas 'me' and 'mine' have become quite meaningless. The Self is always the same in all beings and free from old age, death and fear. The Self is pure which the mind and speech do not reach. The pervading Self is the same in waking, dream and deep sleep. One's actions come to an end when the Self is seen. There is no ignorance in Self, as It is the nature of eternal Knowledge. The Self should be regarded as Brahman. The intense desire for the realization of the Atman after renouncing all others, is alone the means for the attainment of the Atman.
Brahman (God)
Realize that the formless soul, which is present in the form of consciousness, is ultimate truth. The ultimate truth is Brahman which is Existence, awareness non-dual and infinite, eternal and One and which fills all that exists.
After realization, the attainment of which leaves nothing more to be attained, the Knowledge after which nothing needs to be known. When seen, there is nothing more to be seen. Having become after which one is not born again in the world of object.
Consciousness permeates everything. Consciousness by which everything is illumined, including Sun and the Moon. The consciousness pervades the entire Universe outwardly and shines of itself, as the fire that permeates a red-hot iron ball both inwardly and outwardly shines of itself.
There exists nothing that is not consciousness. People perform all their actions in and through consciousness, but they are ignorant of this. The soul, the innermost self therefore, are consciousness. Not being a consciousness is a mere illusion. From illusion springs separation wherein all sorrows has root.
For the wise who realize everything as consciousness, what is there to meditate or not to meditate, what to speak or not to speak, what to do or not to do? Those who give up the highest and purest Brahmic awareness live in vain and though human, are like unto beasts.
Having turned the visible into the invisible, one should realize everything to be consciousness itself. The wise man should then dwell in eternal bliss with his mind full of the essence of pure awareness. The ever-existent consciousness shining in the depth of the heart cannot be realized by the external senses, but by the light of that gracious awakening which comes from Self-knowledge or Brahma Gnana or Atma Gnana; the formless soul innermost self indeed are this consciousness , not the phenomenal universe that appears around'.
Brihadaranyaka Upanishad: - As an eagle, weary after soaring in the sky, folds its wings and flies down to rest in its nest, so does the shining Self enter the state of dreamless sleep, where one is freed from all desires.
Kena Upanishad (3-4) Chapter I - The eye does not go thither, nor speech, nor the mind. We do not know It; we do not understand how anyone can teach It. It is different from the known; It is above the unknown. Thus we have heard from the preceptors of old who taught It to us.
Kena Upanishad (5) Chapter I - That which cannot be expressed by speech, but by which speech is expressed-That alone know as Brahman and not that which people here worship.
Kena Upanishad (6) Chapter I - That which cannot be apprehended by the mind, but by which, they say, the mind is apprehended-That alone know as Brahman, and not that which people here worship.
Kena Upanishad (7) Chapter I - That which cannot be perceived by the eye, but by which the eye is perceived-That alone know as Brahman, and not that which people here worship.
Kena Upanishad (8) Chapter I - That which cannot he heard by the ear, but by which the hearing is perceived-That alone know as Brahman, and not that which people here worship.
Kena Upanishad (9)- Chapter I -That which cannot be smelt by the breath, but by which the breath smells an object-That alone know as Brahman, and not that which people here worship.
Kena Upanishad (1) Chapter II - If you think: "I know Brahman well," then surely you know but little of Its form; you know only Its form as conditioned by man or by the gods. Therefore Brahman, even now, is worthy of your inquiry.
Kena Upanishad (2) Chapter II - The disciple said: I think I know Brahman. The disciple said: I do not think I know It well, nor do I think I do not know It. He among us who knows the meaning of "Neither do I not know, nor do I know"-knows Brahman.
Kena Upanishad (3) Chapter II - He by whom Brahman is not known, knows It; he by whom It is known, knows It not. It is not known by those who know It; It is known by those who do not know It.
Kena Upanishad (4) Chapter II -Brahman is known when It is realised in every state of mind; for by such Knowledge one attains Immortality. By Atman one obtains strength; by Knowledge, Immortality.
Kena Upanishad (5) Chapter II - If a man knows Atman here, he then attains the true goal of life. If he does not know It here, a great destruction awaits him. Having realised the Self in every being, the wise relinquish the world and become immortal.
Ultimate Truth is nowhere written and cannot be expressed through words and thoughts, because words and thoughts are created out of consciousness, which is the ultimate truth or Brahman.
The seeker has to start afresh by realizing the fact that, the belief, and faith and all the dogmas in the name of god and religion are part of the illusion. Then there is possibility that he may find and grasp the nondual truth.
The truth does not belong to any religion. Religious truth is an individual truth based on the false self. The intellectuality is based on the individuality and in duality belongs to duality and duality is not reality from the ultimate standpoint. Thus the understanding based on the form is limited to form alone is just skin deep because one is not included the time and space. Thus, when the understanding is limited to the form to the form is imaginary and leads to a hallucination. Thus perfect understanding is ‘very much necessary what is what’ in order realizing the truth beyond the form, time and space.
