The following is a transliteration of pages 1 through 4 in Brahma Atmavidya (Volume 1) by Sri Ramen Basu
1. When someone enquires the name and the identity of ‘this one’ (pointing to Himself) then ‘this one’ says simply that Saccidananda Ghana Paramatma Absolute-I, the very (Paka Ami) is the Real Identity of ‘this one’. ‘This one’ is ‘Supreme in Supreme, Ownness in Ownness, Self in Self’, Self-evident, Spontaneous and Self-perfect. All of you also have the same identity, even though you all have forgotten under the influence of the dual–Consciousness.
2. Do listen more – ‘this one’ is the ‘garbastha santan ‘(child in the womb) of Cidanandamoyee Maa. Still now he is not born, and will not be born ever.
3. ‘This one’ (pointing to Himself) is not born and has merged in the womb of Saccidanandamoyee Maa. The womb of Saccidanandamoyee Maa is inseparable with Saccidanandamoyee Maa. Just verily in this manner the nourishment of ‘this one’ is in and through the nourishment of Maa; there is no need for separate nourishment for ‘this one’. Verily this is the nature of Absolute non-dual idea.
4. Behind Maa is Shiva. Beyond Him also ‘this one’ in the Great Void (Mahashunye). None can experience nor can see ‘this one’ also. ‘This one’ cannot be known also, nor also can be seen.
5. I dwell in all ‘negation’. What human does not know verily that is I; what human does not accept, verily that is I, whatever human does not see, verily that is I. I stay behind the goal-post. Only Cidanandamoyee Maa, the Self sees (Me). Human sees the gross form of Maa and not the Self. We get four forms of Maa. The Begetter Ma in gross form; the mother-land in the subtle-form, the Mother of the Universe in the subtler form and as the subtlemost form the Paramatma , the Self Whom is called 'Paka Ami'. Who can see the Great Void? This Great Void Itself 'Paka Ami' is not Prakriti, not even the Proprietor of Prakriti. ‘Paka Ami’is the very ‘Paka Ami’ only, none else.
Just like in the playground of Foot Ball verily the goal-post is the aim of each player; similarly the aim of all jivas in life is Isvara or Transcendental (Consciousness). But ‘Paka Ami’ (Absolute-I) is trans-Transcendental eternal non-dual Absolute Saccidananda Itself.
6. Maa has kept ‘this one’ (pointing to Himself) as Her the ‘Garbastha Santan’ (child in the womb) or ‘Akonishta Santan’ (the youngest son).
The way the significance and the implied meaning of ‘Akonishta Santan’ Maa has unfolded in the language of Self Conscious Awareness as follows: (a) A–Kanishta, herein the meaning of ‘A’, (the immutable Knowledge Self existing at the core of the heart) Which is hinted at the Awareness of ‘this one’ and by the meaning of ‘Kanishta’ is indicated as the tinier than the tiniest manifestation of Atman (b) Ako-nishta : here Ako means Supreme Absolute Atman or Cidanandamoyee Maa and the meaning of ‘Nishta’ is united through yoga (Yogayukta), the eternal, identical and undivided relation , that is to say, everlasting mental bent (bend), movement, amorous sports and stability in the Supreme Absolute One.
7. None is more ‘murkha’ (illiterate) than ‘this one’ because ‘this one’ does not know whatsoever as to this world. The world to ‘this one’ is void. ‘This one’ knows, sees and accepts verily the One-I. Without I, there is nothing more to ‘this one’.
8. When you get old, then gradually you get bent and become small, isn’t it? For that you see ‘this one’ so small. So ancient is ‘this one’, the person of many ages. So old, there is no accounting of the age of ‘this one’.
9. ‘This one’ (pointing to Himself) whatever He was, He is and He will be. The past, present and future of ‘this one’ is one and the same. I was in One, am in One and will be in One. Common people say I am but I say I is.
The I-Reality within Its Being reveals spontaneously. In the course of revealing, diverse stages seem to appear and in such stages the I-Reality also appears to be diversified accordingly. That is why in some cases the I-Reality appears as the first person in some cases as the second person and as the third person in some cases.
Therefore, in case of first person the I-Reality characterizes as I am; in case of second person as ‘Thou art’ and in case of the third or Supreme Person It characterizes as ‘I is’. These are the secret keynotes of I-Reality in Its revealing nature.
In the light of the above, now read the quotation mentioned below: I is born with this Oneness and made of that Oneness. I is talking of Myness, not of my individual appearance; I is talking of the fact that ‘I’ dwells in all as their very own Being/Self (Atman).
10. I is the complete Whole; hence, nothing remains attainable or unattainable. I is in I alone – not in time, not in space and not in causation I is the Self, lives in the Self and in nothing else.
11. In one sense I is the essence and in the other sense I is in essence.
12. I is not Brahman also, Brahman has been bound within two words.
13. Sri Sri Babathakur is the corporeal image of I-Reality, but this body is not Sri Sri Babathakur. I-Reality is eternal, everlasting, infinite, but this body comprises five elements which are gross, changeable, perishable and of imagined imagination.
14. ‘This one’ (pointing to Himself) is not a worker, not a non-worker, not a bhakta, not a non-bhakta also, not a yogi, not a non-yogi also, not a jnani, not an ignorant also, not a sadhu and not a non-sadhu also, not a sannyasi, not a non-sannyasi also, not a renunciant, not an enjoyer, not a house-holder, not a non-house-holder also. All these are attributing adjuncts, but this I is without any attributing adjuncts, the attributing adjuncts are the identities of all mine-Consciousness. ‘I’ is without the attributing adjuncts, ‘mine’ is united with the attributing adjuncts. Verily Saccidananda is the only Real identity of ‘this one’ (pointing to Himself). ‘This one’ is ‘Supreme in Supreme, Ownness in Ownness, Self in Self.’
15. ‘This one’ is not sadhu-sannyasi, yogi-rishi or gods and goddesses verily nothing of the sort. All these words are not the modesty of ‘this one’, the way the Truth has been Self-revealed that has been said. ‘This one’ has no right to say ‘some ananda’ etc. as the identity. ‘This one’ is not included in any sect.
16. ‘This one’ (pointing to Himself) is not a Guru also and ‘this one’ is not the disciple of any. ‘This one’ has no Guru, neither has any disciple. ‘This one’ is ‘Supreme in Supreme, Ownness in Ownness, Self in Self’ in the Absolute even Consciousness, in One Consciousness, in all-perfect Consciousness. ‘This one’ is wandering all by Oneself in one’s Own Consciousness, in Bliss and Love of the Self. This is the identity of ‘this one’, that is to say, the identity of Absolute Self-Divine. No dual was in ‘this one’ and there will not be any dual and the dual will not ever come. Verily this is the Nitya-Leela (Eternal Divine Sports) of the Supreme non-dual (‘the Sportful dramatic sameside game of Self-Consciousness).
17. This I has no party neither any opponent – alone for All Time. ‘This one’ is Supreme/ Absolute Nectar of Wisdom, Homogeneous, Sky-like the True nature of Me, Changeless, Absolute Silence, without any Specialty. Beyond the Consciousness of ‘Negation’…Whatever remains when everything is negated is that Great Void, that is to say, beyond the void and no-void. Therein Shiva-Shakti gets dissolved also. Shiva as all forms also is not there, Sarbani Shakti also is not therein. ‘This I’ is that Absolute Supreme, Imperishable, Immortal… Parameshwar ‘This I’ - ‘Paka-Ami’ (Absolute-I).
18. I is the Truth of truth, the Knowledge of knowledge, the Bliss of bliss, the Love of love and the Peace of peace; the Reality, Identity, Immortality, Liberation and Non-duality, Perfection, Oneness etc. are not attributes or qualities but verily the true nature of I-Reality.
19. I is verily the Selfness of the Self, Divinity of the Absolute Godhead and the Absoluteness of the Absolute Brahman, I is all-revealing, all-abiding, all embracing, underlying Essence of all, life-pervading Truth, the All-ness of all, Oneness of all and Oneness of One.
20. I is ‘Satyam Shivam Sundaram’ meaning Truth, Goodness and Beauty; verily I is. I is ‘Shivam, Sundaram, Shantam, Advaitam’ meaning Goodness, Beauty, Calm, and One without a second verily I is. I is the highest object of Love and also lovable verily I is.
21. I is ‘Light of light’ or Cit, ‘Knowledge of knowledge’ or ‘Awareness of awareness’, ‘Beauty of loveliness, beyond the reach of mind and words or incomprehensible to mind and intellect.
22. I is the essence of all scriptures, knowledge and understanding, nectar of bliss, immortality and Supreme Oneness – which is changeless, actionless, egoless, desireless, errorless, and fearless.
23. I is the totality of all. All I is and I is verily all, I is the supra-mental, supra-intellectual, supra-intuitional Consciousness and verily the Consciousness Absolute.
24. I is the fire which burns away the yes or no to the One beyond yes or no.
I is the fire which burns away the Karma to the One beyond Karma.
I is the fire which burns away the sorrow to the One beyond sorrow.
I is the fire which burns away the desire to the One beyond desire.
I is the fire which burns away the body to the One beyond the body.
I is the fire which burns away the bondage to the One beyond bondage.
I is the nectar as homogeneous as the sky.
25. I is the Supreme Tattva and the Essence of all Consciousness, I is free from universal attribute, ever-perfect Truth or Silence.
26. I is the Infinite and the all-Perfect, I aloe exists. Self-identity of this I is – I in I.I of I, I from I, I for I, I by I, I with I, I to I, I on I, and beyond and beyond.
27. They who are able to attain the purity of the innate nature or are born with the past dispositions with the purified innate nature, have understood the inner significance and the implied meaning of these sayings (Bani) that life of ‘this one’ and also everything of ‘this one’ is Supreme Divine and Truth beyond Time which is in all respects Self-guided, Liberated, full of the nature of originality. Verily that is the Real Identity of ‘this one’. ‘This one’ has eternal identical relation with the Truth for all Time. Without ‘I of this one’ not any I is the Absolute Truth.
Submitted to the lotus feet of Sri Sri Babathakur
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