by Sri R.N. Mohanty
Philosophy is essential for our understanding but that philosophy which is a product of our intellectual convictions is not original and hence not permanent. That which is not permanent is unreal. “Unreal” is subject to changes and modifications. What is permanent and real is eternal, spontaneous, and ever existing. “Unreal” is dependent. “Real” is independent. Unreal is mortal. Real is immortal. Unreal is non-self. Real is self. Unreal is undivine. Real is divine. Unreal is apparent, visible, enjoyable, and it is the source of pleasure and pain while real is From the stand-point of the Absolute, no division or no distinction has been admitted, nor are they possible. There is only Infinite one, the real existence. That is one real ‘I’, the absolute ‘I’, the Absolute Self. I am the essence of all. I am pervading all and illumining all, identifying all, embracing and accepting all as a “Whole I am,” as
a “Whole myself” and none else. ‘I-ness’ of the Absolute being part-less or second-less is the supreme reality, ultimate essence/truth.
• You need not engross yourself in the effects. Try to trace out the cause. Once you trace out the cause, try to get at the cause of the cause the causeless cause which is the supra-causal essence. Shift from gross to subtle, from subtle to causal and from causal to supra-causal, i.e. the self, and thou art that. You are verily the self. You will reach at your self who is already there, ever-shining, ever-luminous, and ever-free, who is beyond the idea of bondage and liberation.
• I know no death, no doubts, no caste, no differences, no father, no mother, no birth, no friend, no guru, no disciple. My true self is Sat-Chit-Anand. I am only the Lord of lords. I am self-consciousness. I am changeless, formless, second-less, ever-free, pure and all pervasive like
• Your mind has created all that you see and enjoy. Your mind gives you pleasure and pain. It is diverse. By spiritual practice, mind becomes single-pointed. thereafter ‘pointless.’ only a reflection of Prakriti. Prakriti is a reflection of Purusa, which is self-effulgent. It is the source. It is the Cause of cause. All else are super-impositions, unreal and non-self.
• The best way to self-realisation is to remain aware of one’s real existence which is beyond all energy functions. Realization is verily the spontaneous awareness of “Awareness” itself and nothing else. Realisation is not a condition, quality or limitation but the eternal sub-stratum which is ever-luminous and ever free from any mixture.
• Realisation is the knowledge which does never experience But that’s not enough. Mind is a reflection of the intellect. Intellect is It has to be the ‘Not-knowledge’. You are the divine-self which is the essence of realization; self-divinity is the uncompromising entity which is itself the
immortality and infinity.
• Oh the self-divine! You can reveal as you like but you cannot hide your existence.
• Divine self in His dream state appears as innumerable Jiva and Jagat but in reality He is eternally alone and second-less.
• The Divine Self in His sense plane is human, in His inner plane He is super-human; in His heart plane he is spiritual Divine and in His core of Heart He is Super divine. The Super divine is the only substratum which knows no
second, no condition, no limitation and no quality. He is One alone in Him, of Him, from Him, with Him, to Him, and beyond Him.
• For many-ness Prakriti is needed. For one-ness, Prakriti is to take complete rest. The same one divine self plays the double role
‘Becoming’,
‘Purusha’
and
‘Prakriti’,
‘Spirit’
and ‘Matter’, ‘Essence and expression’.
• You are the self-divine playing with your self-nature acting as innumerable individuals without having a little bit change of true nature of Oneness. The self-ness of the self illumines itself alone but its shadow appears as the mysterious phenomena of creation.
• Intellectual conviction is a comprehension of Reality but not a realisation. The more you will cultivate your intellect, the more it will spread out and unfold the excellence of energy’s demonstrations, completely concealing the background reality. Your energy is the veil to
your self but your self is the essence of all.
• Oh Dear self, I do never think that you are a bound soul, i.e. you are finite, conditioned limited qualified and non-self. All these are defects of intellect. All these are the superimpositions of ego/intellect
• Oh Dear Man! Forget not your divine nature. In fact there is no divine other than your own Being.
appearance only which is non-self, product of nature, hence unreal. A man is not only a man in appearance but also a man in depth perfectly divine self and none else.
• Oh my Dear man! Have you forgotten your true nature? Then, remember your real nature. How? As you have forgotten, so you remember that you have forgotten.
• Ah! The most interesting is that your true self does never and can never forget itself still your intellect acts like that. It is a figment. I is a dream of your ego. It is a false identity of the intellect with the real Nor, are you really a man in Your God is your being. You will never find Him anywhere and in any thing until and unless you are satisfied with yourself. When you are at rest, you are in peace. When you are restless you are peaceless. The difference between imperfection and perfection, non-realisation and realization, the contradiction and identity is the
problem of psychology while the reality of each of them is verily your
• Divine Self loves Self alone and not the non-self. Self is the only divinity which is the embodiment of Sat Chit Ananda and you are verily
• Never one should bother about the Self and the non-self, about the perfection and imperfection. To do so is an act going against one’s You being the Self alone cannot find another self for realization. It is like committing suicide when one considers oneself away from the Divine Self and seeks to be unified with the latter.
From Sri Sanai, , February 2006, No. 1 (Shreepanchami), pp. 77-78.
