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ramana maharshi | who am I? | guru | self-enquiry | spiritual instruction | wisdom | words | silence | daily talks | reality | padam - formless self | arunachala
abide in the self | upadesa tiruvahaval | annamalai swami | self alone is real | swami rama tirtha | real self | i am that | practical freedom | sun of self
h.w.l. poonja | freedom now | remembering | meeting ramana | who is aware of consciousness? | who are you? | words | no practice | final abode | lion's roar
eternal rest | peace is always everywhere | plunge into eternity | i am eternal self | summa iru | wisdom | here and now in lucknow | reject everything
ma anandamayi | words | old tcheng | sayings | siddharameshwar maharaj | beyond nothing | perfection of material science | master key | non-action | self
nisargadatta maharaj | words | a great maharashtrian jnani | self-knowledge and self-realisation | meet the sage | detachment | awareness | who am I?
life | "i am" | all is a dream | guru and disciple | ranjit maharaj | meeting siddharameshwar | everything is nothing | forget everything | death is not true
real and unreal | u.g. krishnamurti | natural state | words | remembering | no separation | nothing to understand | chief joseph | way of the warrior
advaita | vedanta | devikalottara | supreme wisdom | atma sakshatkar | direct awareness of the self | vichara mani mala | jewel garland of enquiry
avadhuta gita | ever-free | ashtavakra gita | purest expression of truth | ribhu gita | heart | wisdom | bhagavad gita | essence | the song celestial
adi shankaracharya | atma bodha | aparokshanubhuti | dakshinamurti strotram | dasasloki | nirvana shatkam | drik drisya viveka | vivekachudamani
seng tsan | faith mind | gaudapada | mandukya karika | katha upanishad | death as teacher | yoga vasistha | dispassion | seeker's behaviour | essence
ramakant maharaj | reality has nothing to do with words | lama guendune rinpoché | free and easy | ellam ondre | all is one | william samuel | now



Let there be peace and love among all beings of the universe. OM Shanti, Shanti, Shanti.

HE  universe was neither born, nor maintained, nor dissolved; this is the plain Truth. The basic screen of pure being-awareness-stillness devoid of all the moving shadow pictures of name and form of the universe is the sole, eternal existence.

Some may argue that this universe of duality [multiple existences] is a factual second reality, clearly seen by the senses operated by the mind. But then, are the senses anything apart from the mind? Can they function without the support of the mind in which they are imbedded? What is this mind except a bundle of thoughts? What are thoughts except evanescent ripples in the still, limitless ocean of pure being-awareness-Self, which is the sole existence without a second?

The existence of the illusion of silver in mother of pearl is not a reality apart from the reality of mother of pearl, which is the basic reality. The illusion of the universe is based on the mind, which again is an illusion based on the still awareness-being-Self.

In the unitary, undifferentiated still ocean of existence-awareness-Self, body, senses, mind, intellect and individual embodied souls are nothing but evanescent ripples not apart from that sole Self.

The universe of name and form, the embodied creatures and their creator, mind, desire, action, misery and everything other than the Self, are merely thought formations projected by the powers of the Self onto its screen-Self.

The state of firm abidance in that thought-free, alert awareness-Self, constitutes integral perfection, yoga, wisdom and liberation, which the scriptures proclaim by the title of Brahman [Reality].

There never was a mind nor any of its countless forms, like a world full of individuals. There isn't the least doubt that all these are the form of the eternally undifferentiable supreme Brahman-Self. This is the Truth. The one who hears this great secret wisely abides as Brahman-Self [Atman-Brahman].

With all objective knowledge banished, with no trace of thought or nescience, with all the three states of waking, dream and sleep wiped out, with all thought of death and birth abolished, and ever established in the spontaneous blissful state of Brahman-Self, the condition of the videhamukta [liberation at death] cannot be conceived, and much less expressed in words.

The continued repetition of "I am Brahman-Self" constitutes the sole mantra leading to liberation. All other mantras connected with diverse gods should be firmly eschewed, as they aim at mundane objectives other than the Self. All other mantras always entangle one inextricably in the bondage of worldly enjoyments.

Lord Shiva must be meditated upon and realised to be the Self, by making the restless mind stay still and alert after it has been adequately restrained, and completely prevented from the pursuit of sense objects, namely, the shadow pictures on the screen of the Self. All shadow pictures removed, what remains is pure awareness, the spotlessly effulgent screen. Thus, Shiva reveals Himself spontaneously as the sole eternal being-consciousness-bliss-Self, the very essence of the nature of the worshipper.

The jivanmukti is a being liberated during his lifetime, who continues to have consciousness of the body and the world [as Reality] along with his firm abidance in his Self. He ever abides in the blissful peace of being-consciousness-bliss. He is poised rock-firm in the conviction that he is not the body, and that his being is the sole existence, the sole alert-awareness-bliss of Self Supreme.

The liberated being has his consciousness completely dissolved beyond recognition in his Brahman-Self. Eternally alone in his Self, he is ever lost in the enjoyment of the bliss of his Brahman-Self.

The videhamukta [one who is liberated at death] is free from the least trace of thought; he abides all alone in his effulgent, pure awareness-Self in intense unbroken bliss, totally oblivious of limited forms, in a state of stillness of body, speech and mind.

He is the pure embodiment of being-consciousness-bliss, all-pervasive as ether, infinite as the sky, all alert with awareness, spontaneously abiding as the perfect Brahman-Self in a state of still, unbroken, peaceful bliss.

There is not an atom apart from the Self, which is the integral undifferentiated perfection of Whole being. Soul, world and creator are inseparable from the Self. The reality of these is the reality of the Self only.

All ignorance and illusion, all objects inert and living, all beings and non-beings, all the five elements, all the diverse worlds, all bodies and the lives that arise in them, not being apart from Brahman-Self, are Brahman-Self only. Existence alone is, for even non-existence acquires meaning only in existence. Simply put, everything exists always as Brahman-Self only.

All objective knowledge, all thought forms, all visible objects, all things heard, all questions and answers, all the food consumed and all other illusions, not being apart from the Self, should be regarded as Brahman-Self only.

Therefore one should practise the habit of regarding everything as Brahman-Self only; until all thought of things other than the Self is lost. This condition once achieved, one should not give room for any thought and should ever abide in the peace of total stillness.

Anything seen as other than Brahman-Self is bound to cause fear and trouble. Therefore, it behoves one to stick to the single attitude that everything sensed is Brahman-Self alone. In due course even this one thought must be given up, in order to abide firmly in the free undisturbed blissful state of the sole Brahman-Self.

The total discarding of the mind is alone victory, achievement, bliss, yoga, wisdom and liberation. The sacrifice of the mind is, in fact, the totality of all sacred sacrifices.

The firm denial of the existence of the mind and the firm belief in the existence of Brahman-Self, is the sure way to the conquest of mind, leading to the experience of the sole effulgent Self.

If one gives the slightest room for the thought that the mind exists, pure awareness itself will vibrate as the ruffled mind, which is the parent of all trouble and illusions. Therefore, one should ever abide in the true knowledge that there is no mind, and that the pure awareness-Self is the sole existence. This is the easy way to conquer the mind with all its vagaries.

There is no such thing as the troublesome mind, no world of names and forms, not the least bit of ego. All these are nothing but the perfect Brahman-Self, which I am. In this faith one should abide firmly, until one achieves the state of sleepless-sleep which is alert-peace-eternal.

To hold on to the faith born of Self-enquiry that "I am no doubt the screen-Brahman-Self, and the world picture thereon, though evanescent, is no doubt I am Self only", and to abide still and blissful in that faith is the acme of all spiritual disciplines, like divine worship, charitable gifts, spiritual austerities, repetition of mantras and transcendental awareness.

The Self alone is the spontaneous self effulgent awareness; that alone is eternal bliss; that alone is existence everlasting; that alone is all embracing perfection, the sole Godhead without a rival and the sole primordial substratum of the universe. In the the conviction born of this experience, one should ever abide, as the sole "I am", the Supreme Self.

Remaining alertly aware and thought-free, with a still mind devoid of differentiation of Self and non-Self even while being engaged in the activities of worldly life, is called the natural state.

Functioning naturally from the Self is the hallmark of a liberated being. With progressive development towards this state, an intensity of blissful peace is attained, leading on to the four successive stages of perfection in transcendental awareness. Nothing short of abiding in the natural state will be of any avail in destroying the fearsome cycle of births and deaths.

That realised being who abides in the Brahman-Self, and has lost all feelings of differentiation of Self and non-Self, is the enlightened sage [jnani]. Such a one is rare to find even by searching among millions of people. If one has the lucky opportunity of getting his darshan [seeing or be seen by a holy being] one attains purification from all his sins, and what is more, such a person's ego gets liquidated at once.

Darshan of the matured jnani constitutes the acme of purification of baths taken in sacred waters, divine worship, repeating mantras, spiritual austerities, charitable acts and devotional worship of Lord Shiva. To find and to gain access to the sacred presence of such a jnani is the luckiest of opportunities that one could ever obtain in this world.

Worshipful service rendered unto such a jnani Satguru quickens one's spiritual wisdom to attain the bliss of total liberation. If continued further, it bestows on the disciple even the status of videhamukti. Therefore, if one is keen on being released from bondage into the freedom of spiritual liberation, the one infallible means of achieving that aim is the loving and worshipful service of the jnani Satguru.

Firmly established in the Self, undisturbed by the least ripple of thought, as still as an idol of stone or wood, dissolved completely in Brahman-Self, even as water is in milk, with awareness devoid of all impurities of thought and drowsiness, standing clear as the pure sky, the grandeur of the jnani's firm stance in the Self defies thought and expression.

That in which the whole universe is born and into which it is absorbed in dissolution, is the Shiva-Self. Devoted worship of and meditation on that Shiva-Self of pure consciousness alone will attract Shiva's Grace, which is indispensable for liberation.

Those engaged in the pursuit of knowledge of the Brahman-Self, happening to get involved in the mundane pleasures of sex, should regard such pleasures as merely faint shadows of the bliss of the Self. They should never even dream of worldly pleasures.

The disciple practising meditation on the Self, should always think firmly that all diversities of soul, world and creator are the undifferentiated Brahman-Self only. By practice, his consciousness is freed from thoughts, after which he should give up the above thought also and abide always in the thought-free state of the Self.

Abidance in the state of thought-free, alert awareness-Self is the state of liberation beyond thought and expression. The emergence of thought is the bondage of untold suffering. Abidance in the Self is the true non-dual awareness, and that alone leads one to the eternal bliss of liberation.

The great illusions: mind and individual souls, world and its creator, all names and forms, and all mental conceptions are nothing but the Self. One should ever abide firmly in the peace of the Self.

All worlds and creatures are only thought forms. They are nothing but the mind, which is a bundle of thoughts, which again are nothing more than ripples in the still ocean of awareness-Self, and certainly nothing apart from that Self. Therefore, one should abide in the firm faith that all objects are only "I am Brahman-Self".

There are no such things as achieved objectives and the efforts leading to them, association with the wise or the ignorant, efforts of learning and knowledge acquired, acts of enquiry and practice, the learner or the learned, and any goals achieved. What exists is only Brahman, the effulgent awareness-Self.

One should be firm in the understanding that there are no charitable acts, sacred waters and pilgrim centres, no loss or gain and no loser or gainer, no karma, devotion and wisdom, and no knower or known. All these thought-forms are bound to be dissolved and lost in the Brahman-Self, which is the sole existence.

The steady faith in "I am Brahman-Self" swiftly takes one to liberation. As the continued reading of the texts generating that faith, takes the aspirant unerringly to the goal, he should always dwell on the written words dealing with the Brahman-Self.

The illusion that one is the body and that the world is the basic Reality has remained soaked over a long, long time, and cannot be got rid of by the casual reading and mere understanding of the Truth. The basic illusion can be effaced only by the firm conviction that "All this is Brahman-Self and I am Brahman-Self".

Everything is only a concoction of time, space and energy. All else is the trite talk of people who dislike the effort of spiritual discipline which takes them to the Self. This talk is based on their dense ignorance of the Self. Only by persistent practice and direct experience can one arrive at the Truth that all concepts of souls, world, and the cause thereof are just evanescent shadows on the screen of Shiva-Brahman-Self.

There is never such a thing as conception of names and forms, no such thing as the conceiving mind, no such thing as a person lost in repetitive history, and no such things as the world and its creator. Everything that is seen to exist must be realised to be no other than the sole, pure awareness-being-Brahman-Self.

Whatever is found to exist is existence only. Whatever is pleasurable is bliss only. One should ever abide in the bedrock awareness of being-consciousness-bliss-Self. Never for once should one slip, even inadvertently, into the disastrous conviction that one is the body and that the world is real.

One should abide in the rock-firm Truth that, "Everything is only Brahman-Self and I am that Brahman-Self." By fixing the mind on this Truth, all thought movements and nescience will disappear, resulting in the eternal abidance in the sole natural state of being-consciousness-bliss-Self.

By abiding in the Self, the wandering mind is reduced to perfect stillness after being freed from all nescience and thought currents. It gets lost in the being-consciousness-bliss-Self in the same way that water is lost when mixed with milk.

Having realised that the world picture on the screen-Self is evanescent and essentially non-existent, one should ever remain still and blissful in the firm knowledge of ever being the sole Brahman-Self only. This matured, natural state of abidance in the Self should be maintained even while functioning as an individual in the world of name and form.

In that blissful Self wherein there is no action of body, speech and mind, no virtuous or sinful action and the fruits thereof, one should remain still, eschewing the least trace of thought.

In that Self wherein there is neither conceiver nor conception of the world of names and forms, one should remain blissfully still, eschewing the least trace of thought.

In that Self wherein desire, anger, covetousness, confusion, bigotry and envy are all absent; in that Self wherein there is no thought of bondage or release, one should abide blissfully still, eschewing the least ripple of thought.

Firmly abiding in the Self one acquires the totality of all knowledge and achieves the successful completion of all endeavours and duties. In that state one should abide blissful and still, eschewing the least ripple of thought.

Mind merged completely in the Self, one becomes a lord without rival-steeped in bliss beyond compare. In that state one should abide still, free from the least trace of thought.

I am that Self which is integral existence-awareness-bliss, the sole Brahman-Self. Firm in the conviction born of this experience, one should abide still, free from the least trace of thought.

In the conviction that "I am the Self in which no thought, ego, desire, mind or confusion can exist", one should abide still, free from trace of thought. The firm conviction of being the Self is sufficient to dispel all thought and establish one in Brahman-Self.

There is certainly no such thing as mind with its constituents of thought and thought forms of objects. In this conviction one should ever abide still and at peace, in the state of thought-free, alert awareness-Self which endures after all spiritual disciplines and its rigours have exhausted themselves in Brahman-Self.

Having gained the experience that there is no creator, no illusion, no duality, and no objects at all, and that pure awareness-Self alone exists, one should ever remain still and peaceful in that state of Selfhood.

If a person gives heed to these teachings he would certainly gain the Grace of Lord Shiva and attain the state of Selfhood even though he is immersed in the dense darkness of nescience which could not be banished by the glare of a million suns.

Why waste words? This is the Truth in a nutshell. Only those who have earned the Grace of our Lord Shiva by long devotional worship will get the rare opportunity of reading this scriptural text which leads to the bliss of peace everlasting in Brahman-Self.

Only that sage who teaches that "Thou art the thought-free, alertly aware, absolutely still, ever blissful, intensely peaceful, unqualified Brahman-Self", is the true Satguru, and others are not.

Unbroken abidance in the state of alert awareness, unruffled by thoughts, is Self-realisation. This state is easily attainable only for those who have earned the divine Grace of Shiva by deep devotion to Him, and not for others. What is stated here is the import in a nutshell of the message of that charming crest jewel of the Vedas known as the Upanishads.

Those who give heed to this message and abide in accordance with it will forthwith attain liberation. They will not suffer from the least particle of affliction; they will enjoy a bliss far greater than the bliss attained from this and all other worlds; they and their environments will be filled with the plenitude of auspicious events. Totally free from all trace of fear, they will never again enter the cycle of births and deaths. They will become the immutable Brahman-Self. All this we swear is the Truth beyond doubt, the fundamental Truth.

That state of still, pure, effulgent awareness is liberation, the state beyond compare. Those who maintain an unbroken abidance in that supreme state will never more be touched by suffering or confusion, and will be absolved from all duties. Such duties, if any, will somehow be completed without any volition on their part. They will eternally abide as the sole Supreme Self.

By the persistent and continued conviction that "I am the Brahman-Self", all thoughts and feelings of differentiation of Self and non-Self will drop off and permanent abidance in Brahman-Self will be achieved. This is possible only for those with a keen enquiring mind intent on knowing the Self and not for those who are indifferent about Self-knowledge.

Ignorance and indifference in regard to the enquiry of the truth about one's Self is the store house of nescience and trouble, blocking the view of the Self, and creating in a split second all sorts of illusions and harassment of mental worry. Non-enquiry renders liberation impossible.

In short, non-enquiry will steep one forever in the ocean of earthly suffering. There is no greater enemy for one than non-enquiry. With the kind help of the Satguru, one should enquire, "Who am I? What is this world? What is the Reality behind all these?"

Staying in the company of a Satguru and respectfully questioning him, one should first make oneself clear about the objective to be obtained. This is an important aspect of the enquiry. After thus making sure of the objective, one must firmly abide in that objective of sole Brahman-Self until the Self is unmistakably experienced.

The conscious introspective concentration of Self-enquiry kills all thoughts and destroys the dense darkness of nescience; it effaces all worry; it illuminates the intellect with the radiance of pure awareness; it wipes out all conceptual confusions; it fixes one in Brahman-Self; it transforms a host of impending disasters into auspicious events; and lastly, it destroys the ego-mind utterly with all its afflictions.

Only by those strong willed persons who make earnest and persistent Self-enquiry will the turbulent mind be calmed and firmly established in the awareness-Self.

One should relentlessly pursue Self-enquiry until all conceptual forms of creature, world and creator merge and disappear in the pure, thought-free, alert awareness-Self, enabling one to abide in the faith that "I am the Brahman-Self".

It is only the mind which appears as the world and bondage; there is no world other than the mind. On enquiry, this mind turns out to be nothing more than a group of ripple-thoughts in the still ocean of pure awareness-Shiva-Self. I am that Shiva-Self only and there is nothing apart from me. In this firm experience one should ever abide.

There is no world apart from the mind. What appears as the world is only the mind. If this mind is investigated, it turns out to be nothing more than a bundle of thoughts based on the primary thought of "I am the body", called the ego. If this ego-I is enquired into and its identity searched out, it gets swallowed up without a trace in the pure awareness-being-Shiva-Self. One should maintain this firm conviction that "I am Self-Shiva" until that state of being the Shiva-Self becomes the spontaneous experience free from any effort.

In me, the pure awareness-Self, the universe is born, maintained and dissolved as the mind. Therefore, there are no mind and thought forms of objects apart from me, the Self. In this firm experience one should ever abide.

One should ever abide as pure Shiva-Self by the firm experience that there are no thought forms of creature, world and creator apart from the mind which is just an array of ripples in me the still ocean of pure awareness-Self and therefore I am the sole being Shiva-Self only.

Even as the world, seen in my dream, is not apart from me but only my creation, even so, the world of the waking state is only a creation made by me and seen by me in the medium of my pure awareness-Self. In this experience one should firmly abide.

The rock-firm conviction that "I am the Self" is the sure mark of firm abidance in the Self. Abidance in that conviction under all conditions is, true divine worship, meditation on God, incantation of mantras, practice of right conduct in life, contemplation, integral yoga, wisdom of the Self and final liberation.

Whatever appears as illusion, creator, creature, mind, world, names and forms are the pure Brahman-Self only and not apart from that Self.

Steady abidance in the rock-firm conviction born of the experience that "I am the Self", is the greatest yoga, total dissolution of the mind, true renunciation, true wisdom and final liberation.

Whatever names and forms are seen by me in my dream are not anything apart from me. Even so, this world seen by me in my waking state is not anything apart from me, the awareness-Self that I am. The wise one should give up all differentiation of Self and non-Self, and abide as pure Self only.

If this world of the waking state is not evanescent in its nature, whatever is seen in the waking state must be seen during sleep also. Since I, as pure Self, exist alone and always, there is no room for thought of a non-Self world. I-Brahman-Self is the sole existence.

No world exists during the absence of the mind, and there is no mind apart from my awareness-Self. So, mind and world are nothing apart from the Self, and I am ever that sole existence-awareness-Brahman-Self. The wise one should abolish all thought of differentiation of Self and non-Self.

I see neither mind nor world during my sleep. In my dream there is mind with its creation, the dream world. The dream world is falsified in my waking state. But I-Self exist always. Arguing thus, one must give up all differentiation of Self and non-Self, and ever abide firmly as the thought-free, alert awareness-Brahman-Self.

All diversities of world, mind, wakefulness, dream, sleep, talk of you and me are evanescent, and yet, not apart from the Self. Thus, a wise one should give up all thought of Self and non-Self and abide as Self only.

In dim light the illusion of a serpent is seen in a rope, and this serpent is nothing but the rope. Even so all illusion of non-Self exists in the Self only. Thus wise one should give up all thought of Self and non-Self and ever abide firmly in the peace of the Self.

In the wisdom of integral experience, I am the non-dual, transcendental, motionless, peaceful, bondage-free, notion-free, sky of pure consciousness only. With this experience one should reject all differentiation of Self and non-Self and ever abide firmly in the peace of Brahman-Self.

One should give up all yogic practices like breath control, all religious dogmas and their diverse disciplines and be ever satisfied in simple abidance as the Self only.

Only those who contemplate on Lord Shiva, the pure supporting screen of all manifestation, gain the pure experience of continued Self abidance. Apart from this devotion to Lord Shiva, the pure, alert awareness-Self, there are no other means leading to liberation.

The non-dual sole being existing in deep sleep conjures up a world in the dream state. Even so, the shadow world conjured up in the waking state is the work of the power, inherent in one's own Brahman-Self. Abiding firmly in the experience of pure Brahman-Self, one finds that the mind and all its confabulations are lost forever.

One should remain firm in the conviction "I am the Self" and reject all thoughts like "I am this body" and "This world is real". If one maintains this habit unremittingly, this false belief will drop away even as a flower held in the hand slips away when one falls into deep slumber.

One is solely responsible for one's own liberation or bondage, since the choice of destroying the restless mind or allowing it to roam at large rests with that one only. Therefore, one should conquer the restless mind by steady abidance in the pure, thought-free, alert-awareness-Self only.

You are the sole Supreme Godhead, the Self. There is nothing apart from you. This, we declare to be the ultimate Truth after a complete analysis of all the scriptures. By the holy feet of Shiva, we swear this to be the truth beyond all doubt. By the feet of the Satguru, we swear again that this is the truth declared by the Upanishads.

By the sole practice of the teachings of this book, all confusion and ignorance will be destroyed. Firm abidance in the Self will be the positive result. With the fusion of the wisdom and peaceful bliss in the Self, liberation will be attained.

Only when all sins are washed off by the practice of virtues running through many lives, one gets the rare opportunity of securing this treatise and practising its tenets.

By the feet of Lord Shiva we declare that only those whose cycle of births and deaths has come to an end with this life will ever get this treatise in their hands and practise its teachings.

O My Lord Satguru! By Thy Grace I have, in a split second, shed all sense of differentiation of Self and non-Self; I have attained the certainty that "All is Brahman and I am that Brahman-Self"; I have become settled in the eternal bliss of Brahman-Self.

I am verily the being-consciousness-bliss-Brahman-Self. I am the eternal undisturbed peace devoid of name and form. I am the flawless integral whole of all existence. Firmly I am settled in my sole Brahman-Self.

I have become the five elements, multitudinous worlds scattered in the skies, all existing things and their histories, all the Vedas, and all the diversities of name and form.

At one stroke I have become the bodies, senses, and souls owning them, the mind, intellect, intuition, ego, the primal nescience and the restless commotion of spirit, and in short all that is seen and known.

That mature jnani who is lost in the total stillness of the pure, effulgent awareness-Brahman-Self, devoid of the least trace of nescience, fully devoid of all consciousness of the body and its three states of waking, dream and sleep, devoid of all distinctions of name and form and devoid of any thought of bondage or freedom is a videhamukta.

Thou hast, O Lord Satguru, taken me across the boundless ocean of samsara in the boat of Self-knowledge. To me, floundering in the misery of the belief that "I am the body" thou hast taught that "I am the Brahman-Self" and vouchsafed to me the bliss of all embracing awareness-being. To thee, I render these devout salutations.

Salutations to thee, my Lord Satguru! Thou hast destroyed my illusion that I am the body and that the world is apart from me and is real. Thou hast given me the experience of my own Brahman-Self. Thou hast destroyed my wrong belief that action is the road to salvation, and showing that knowledge alone could make one free. Thou hast given me my salvation in the Self .

To that Satguru who is the core of my Self, who destroyed my nescience by the gift of awareness-Self, to that embodiment of Self-knowledge, do I offer these salutations.

Salutations to the Satguru who is the embodiment of undisturbed peace, without attributes, eternal purity, all-pervasive infinite sky of consciousness and integral perfection.

Salutations to being-consciousness-bliss-Shiva-Self!
Salutations to that peace undisturbed, the Self!
Salutations to that integral perfection, the Self!
Salutations to that effulgent-awareness, the Self!
Salutations to that blemish-free Self without attributes!
Salutations to that indivisible unity, the Self!
Salutations to that pure sky of consciousness, the Self!
Salutations to that goal integral existence, the Self!

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