226
Who is talking? Who is walking? Who is sitting? These are the
expressions of the chemical ‘I am’. Are you that chemical? You
talk about heaven and hell, this Mahatma or that one, but how
about you? Who are you? You are not this chemical ‘I am’.
227
Not an individual but the knowledge ‘I am’ must go to its source.
Out of the no-being comes the being ness. It comes as quietly as
twilight; just a feel of ‘I am’ and then suddenly the space is there.
In the space, the movement starts with the air, the fire, the water,
and the earth. All these five elements are you only. Out of your
consciousness all this has happened.There is no individual. There
is only you, the total functioning is you, the consciousness is you.
228
Ultimately one must go beyond knowledge, but the knowledge
must come, and knowledge can come by constant meditation. By
meditating, the knowledge ‘I am’ gradually settles down and
merges with universal knowledge, and thereby becomes totally
free, like the sky or the space. It is not possible for you to acquire
knowledge, you ‘are’ knowledge. You are what you are seeking.
229
How amusing it is to see someone who thinks of himself as an
individual, who thinks of himself as a doer or achiever. Whatever
is happening and the experiencing of the happening, takes place in
this consciousness when the ‘I am’ arises.
230
Get to know that ‘I am’ without words, which arises in the
morning. Knowing the Self, abiding in the Self-knowledge, is not a
mere intellectual knowing. You must be that, and you should not
move away from it. Remain firm.
231
In the body the indwelling principle is the consciousness. Abiding
in the consciousness, it became all manifestation. Now
transcendence of the consciousness has also occurred. With the
appearance of consciousness, the Absolute knows it is, ‘I am’. This
is the experience. There are other experiences now, in this time
factor, but experiences are gradually dropping off, including this
primary experience ‘I am’. It is only the consciousness that is
going to disappear; the Absolute is always there.
232
Because the ‘I am’ principle is there, it is moving all over. To
recognize it, you put on various uniforms in order to give it
identity, but the principle is already there, and because of that
principle you are engaging in various activities. Unless you wear
the uniform (the body) you will not be able to conduct any
activities. Once you discard this ‘I am ness’ uniform, what remains
is the ‘Parabrahman”. That which is eternally current is the
‘Parabrahman’
233
In this body is the subtle principle ‘I am’, that principle witnesses
all this. You are not the words. Words are the expression of space,
they are not yours. Still further you are not that ‘I am’
234
When you began knowing that you are, you did a lot of mischief,
but when the ‘I am’ is not there, there is no question of mischief.
235
The ‘I am’ is absent only in the state of ‘samadhi’, when the self
merges in the Self. Otherwise it will be there. In the state of a
realized person the ‘I am’ is there, he just doesn’t give much
importance to it. A ‘jnani’ is not guided by a concept.
236
This body is like an instrument that says ‘I am’, like an announcer.
Presently you think you are the body-mind, and whatever concepts
you have gathered are flowing out. When you begin spirituality,
you reject the body-mind with ‘I am not that’. Then you come to
the ‘I am’ only, without words. Then you are everything; you are
not confined to the body.
237
The riddle of spirituality cannot be solved by the intellect. At the
most, your intellect can provide you with livelihood. Whatever you
try to become, that is not you. Before the words come out, before
you say ‘I am’, that is you. You must be concerned with only
yourself. Don’t worry about anybody else. What are you?
238
The capacity of consciousness is something astounding. I didn’t
know I was, and then suddenly I knew ‘I am’. This ‘I am ness’ is
the power of ‘Maya’.
239
What is the most ingrained habit you have? It is to say ‘I am’. This
is the root habit. Words and experiences are unworthy of you. This
habit of experiencing will not go until you realize that all this is the
domain of five elements, and the experiences in the five elements,
are unreal. This ‘I am ness’ itself is unreal.
240
You must give up the identity with the body. Abidance in that
knowledge ‘I am’ which does not identify with the body-mind is
the spiritual light. Self-love and ‘I am’ without words are the same.
The sickness may come and go, but the self-love does not go.
241
Until you recognize and completely identify yourself with the
knowledge ‘I am’, you will identify with the body. When one
dis identifies with the body, one transcends not only the body but
consciousness as well, since consciousness is a product of the
body. The consciousness no longer says ‘I am’, ‘I am’.
242
When you were unaware of this message of ‘I am’ how did you
function? The question I put, nobody can answer. All of your great
scholars, people with a lot of knowledge, have gone into quietude.
243
That state of being is common to all, which is the message ‘I am’
without words. Change is only in the mind-flow. All the studies
you are doing are in the realm of mind-flow. The sense of ‘I am’ is
present because of your birth,through which you encounter many
thoughts and concepts, always changing. Presently the message ‘I
am’ is constant.
244
The body is not you, the name is not you. The body is the food you
have consumed; the taste of it is the knowledge ‘I am’. That is
Self, the feeling ‘I am’, that is the love to be. How amazing, how
incredible, it has no name, but you give many names to it. It is the
Self, the love to be. That love to be is all pervading. Before you
conceptualize anything, you are, even before the knowings, you
are.
245
You are afraid because you have assumed something as ‘I am’,
which actually you are not. Suppose you find a diamond ring on
the road and you pocket it. Since it is not yours, a fear overcomes
you. When you put on an identity that is not yours, you are afraid,
but when you are the pure ‘I am ness’ only, there is no fear.
Presently you are this ‘I am’, but this ‘I am’ is not the truth.
Whatever you are prior to the appearance of the ‘I am’, that is your
real nature.
246
Don’t roam about, don’t come here either. Abide in the quietude,
peace, stability. Here we are not engaged in any buying or selling.
That knowledge ‘I am’, without concepts, is evoked or stimulated
by the consciousness and peace which emanate from this place.
247
You did not have the concept ‘I am’ in the course of the nine
months in the womb. Understanding this state of affairs, the
concept ‘I am’ comes spontaneously and goes spontaneously.
Amazingly, when it appears, it is accepted as real. All subsequent
misconceptions arise from the feeling of reality in the ‘I am ness’.
Try to stabilize in the primary concept ‘I am’, in order to lose that
and with it all other concepts. Why am I totally free? Because I
have understood the unreality of that ‘I am’.
248
If you sit here quietly, being one with the knowledge ‘I am’, then
you are not concerned with the world or what goes on in the world.
It is only when the consciousness starts operating and there are
various movements in the consciousness that the behavior in the
world takes place. When I am not conscious of the existence of the
body, experiences are not registered.
249
The ‘mumukshu, is in kindergarten, spiritually inclined, but
identifying with the body-mind. The ‘sadhaka’ is one who has dis identified with the body-mind. A ‘siddha’ is one who has stabilized
in the knowledge ‘I am’, and in the process, has transcended it. In
this journey you very well know where you are.
250
The core of this consciousness is knowings, to know ‘I am’. It
is not a personality, not an individual. It is total manifestation.
Being ness is there, it fills everything. Nevertheless, this quality ‘I
am’ is the result of the material, objective body. In the seed the
whole tree is latent. In the droplet ‘I am’ all three worlds are
squeezed in.
251
The highest state is the state of a ‘jnani’. The first step is to be that
droplet (‘I am’). In the process of knowing that droplet, you are out
of it, and that is a ‘jnani’. A ‘jnani’ is not obsessed by any
calamities or any problems, because he has transcended the ‘I am’
principle. He watches the play as a witness.
252
The whole universe is experienced in the consciousness ‘I am’. If
that is not there, what else can ever exist? This consciousness is
beating a drum; everyone is carried away by the noise of the drum.
Who looks for the drummer? Who is sounding and beating the
drum? It is so amazing that no one casts even a glance at this speck
of consciousness.
253
The habit of considering the Self as body has influenced everybody
too much.
Worship the knowledge ‘I am’ as God, as your Guru. The
knowledge ‘I am’ is your Guru. Be in it. Do you see the image of
yourself in the mirror first, or do you know you are prior to that?
Which is first? If you are not, can you see your image in the
mirror? Give up trying to evaluate the real I or the counterfeit I, but
associate with the ‘Brahman’, I am the ‘Brahman’.
254
The letters ‘I am’ are written spontaneously with a certain ink.
What is that ink which was used to write that which you are? In
that ink with which the letters ‘I am’ were written, in that ink of
the title of ‘Tej Sesh Bhagavan’ is confirmed by the ‘Vedas’.
‘Sesh’ means the leftover, the remains. That ‘Tej Sesh Bhagavan’
has come spontaneously and will spontaneously go. The firm
conviction that I am this, the three states – waking state, deep sleep
and the knowledge ‘I am’ – are the aspects of that ‘Tej Sesh
Bhagavan’. You are not that.
255
The message ‘I am’ is there. The mind flow is also there; it is not a
personality, it is the consciousness. The very idea that you are the
body is ridiculous; the consciousness is experiencing its
manifestation. A rare being will realize this.
256
The Ultimate you can never be lost; whatever you have lost, you
have lost only words. The Ultimate you knows or feels ‘I am’
without words. Through this ‘I am’ comes the world knowledge.
You are not in isolation; you are part and parcel of the world
knowledge.
257
Presently the feeling that you are is also memory. To sustain that
memory of ‘I am’, all these raw materials are necessary. You are
not that ‘I am’. You are as the Absolute, prior to this ‘I am’.
258
One cannot see rays of light, as such; they reflect only when they
encounter another object. Similarly ‘I am ness’ is the interruption
because of these five elements and three ‘gunas’. That is why the
feeling ‘I am’ is felt; but without the feeling of ‘I am’, still you are.
259
Start with the body. From the body you get the knowledge ‘I am’.
In this process you become more and more subtle. When you are in
a position to witness the knowledge ‘I am’, you have reached the
highest. In this way you must try to understand, and the seeds of
knowledge will sprout in you.
260
Now what is it that we are concerned with? We are dealing with
the physical form, which is made up of, and fed by, the five
elements. In that form are operating the life force (the vital breath)
and this consciousness that is, the knowledge ‘I am’ or the sense of
being, the sense of existence. The latter is the ‘sentience’, which is
the gift of the consciousness.
261
Each of must say ‘I am’ and realize it. There is no ‘you’, and there
is no ‘me’, as individual entities. Until the ‘I am’ thought was
there, there was no manifestation;both came about simultaneously.
262
This knowledge ‘I am’, this consciousness, has come out of the
prior state when there was no consciousness. The consciousness is
a state which is now with us and because of which we suffer; and
before this consciousness came, a state prevailed when we were
not conscious and which was a happy state.
263
Guru means the ‘I am ness’ itself, which always reminds you ‘I
am’, ‘I am’, ‘I am’ – that is guru-guru-guru, like the sound of a
motorcar starting. It is a continuous reminder that you are.
264
Is it necessary that you should remember that you are (‘I am’)?
Spontaneously you know and remember that you are. That is why
you have come here, have you not? It is because you are. Stay put
there.
265
In order to not mistakenly hold on to something as ‘I am’ don’t
say I am this, I am that; just hold on to yourself, you are, just be.
Just be ‘you are’. Do you follow?
266
You are the knowledge ‘I am’. So if you want to worship, worship
that knowledge ‘I am’. Be devoted to that ‘I am ness’ only. When
you do that, other rituals become redundant and useless. Finally
when you realize that everything is useless, everything is
‘Brahman’, it means you are at the ‘Parabrahman’ level, the
absolute level. When at that level, you will envision everything as
useless, including the ‘Brahman’ because the ‘Brahman’ is also
reduced to illusion. Therefore all these talks, including my own
will be reduced to illusion when you reach the highest.
267
The one who abides in that principle by which he knows ‘I am’, he
is the manifest. He abides in that manifest ‘Brahman’ all the
twenty-four hours. Whether the body remains or not, that manifest
self-principle always remains. You must continually remember,
‘chew the cud’, that the knowledge ‘I am’ signifies knowing all
gods, all the ‘Vedas’, it is the ‘Brahman’ only. You must
continually think about it, and should in the course of such
reminiscing, the body drop off,then, that consciousness will
definitely be the highest.
268
You are sitting here: ‘you are’, prior to words. Now the hearsay
goes ‘I am’, ‘I am’ means the flow of the mind has started. Now
whatever you say with that ‘I am ness’, through the mind about
‘you’, you have represented as yourself. But that is not so.
269
The capital we have is the knowledge ‘I am’. But what have we
done? We have handed over that knowledge to the body and we
say ‘I am the body’. Thereby we have reduced the totality, the
limitless, to the limited – a specified insignificant body. And that is
why, being unable to give up this association with the body, we are
afraid of dying.
270
The vital force carries out all the activities. The mind
communicates, and the knowledge ‘I am’ is merely a witness; this
is the actual state of affairs. But all these – that is, food body
quintessence, and the knowledge ‘I am’, the vital breath and the
mind – these are all a temporary phase only; so long as the food
essence is available, the knowings will last.
271
The knowledge ‘I am’ is the product of interaction within the five
elemental state, You are not that! You as the Absolute, are not the
knowledge ‘I am’.
272
It is very simple. The body and in the body…it is like a coin. On
one side, you have the vital breath for making possible all activity;
and on the other side is the knowledge ‘I am’. Only when the vital
breath is there, the knowledge ‘I am’ is present. When the vital
breath leaves the body, the knowledge ‘I am’ also disappears. And
both of these are the product of the food essence body. I am not
that; this entire composite I am not. This you have to realize.
273
Find out why you are, what is the cause of your being ‘I am’?
Actually you had no knowledge that you are or you were. But at
this moment, you know you are. Why is that? Understand its cause.
You alone know why you are; why is it offered to you that you are,
you alone know. Don’t ask anyone else about it, but inquire by
yourself. Don’t bother about others, worry only about yourself.
That knowledge ‘I am’ is the product of what, is due to what? How
and why? Inquire only into this matter.
274
Only that individual who has lost his individuality has merged with
the ‘Parabrahman’. So the individuality must go. The entire world
moves on the basis of one concept, and that is ‘I am’ – the
fundamental concept of one’s individuality.
275
Ultimately all these concepts can and must be understood to be
false, but the difficulty and the essential thing is to be convinced
that the original basic concept ‘I am’ itself is false.
276
The aim is to awaken yourself to the faith in the self, ‘I am’. That
is the entire purpose. So whatever is inductive to that development,
you may accept. Suppose you have faith in a living guru, then,
accept a living guru. If you have faith in a guru who has left his
body, accept that guru.
277
First of all, this knowings appeared, the knowings ‘I am’;
later on you embraced the body. Hold on to this only, and don’t
ask any questions. You came to know yourself, ‘I am’, to abide in
that itself is ‘bhakti’, the devotion.
278
Before you occurred to yourself as‘I am’; you were in the highest
state – the guru of the gurus – the ‘Parabrahman’ state. Later on
you started filling up with all kinds of grosser matter and you came
down to the body sense – I am the body. So, all these impurities
have to be removed. Until then, you have to stay put in the
quietude.
279
Your fall started with the appearance of that being ness, ‘I am’.
With the appearance of this knowings ‘I am’, the next fall was
embracing the body as ‘I am’. And then you gathered so many
things onto yourself. Hold on to the state of knowing yourself as ‘I
am’ as the truth. All other things you have gathered to yourself are
unreal.
280
From the no-knowing state, the first veil I took was that of ‘I am’,
that was formless, nameless. But I embraced the body: I got a form
for myself; I got a name for myself. This was the fall. Therefore all
sages advise: Give up the shackles of the body! ‘I am the body’ –
these are the shackles. Give them up.
281
This is no joke, but you can become ‘Parabrahman’ right now.
Only it is not a commodity that you can acquire. You, a hundred
years ago, were the ‘Parabrahman’. Give me all the information
about that state of a hundred years back. Focus your attention only
on that consciousness ‘I am’. Don’t be led astray by all the so called spiritual disciplines and rigmaroles.
282
Who has the knowledge ‘I am’? Somebody in you knows the
knowledge ‘I am’, who is it? It is very obvious that you know you
are, but what or who is it that knows you are?
283
It is pure awareness that knows ‘I am’. Who can understand that
illusory state? ‘I am ness’ is illusory only. It is not a perfect state, it
is illusion. Who knows the illusion? A non-illusory state only can
know the illusory state. But what is the necessity to say pure
awareness? ‘Awareness’ means pure. Since awareness knows ‘I
am’, it is other; it is more than ‘Iam’. That is the highest; there are
no gradations in awareness. In the Absolute, the ‘Parabrahman’
state, there is no question of impure or pure awareness.
284
You are not the personality or the individual. The quintessence of
this food, which in turn is the outcome of the five-elemental play,
is the taste ‘I am’. ‘I am’ is not a personality or an individual. I am
addressing that principle, that touch of ‘I am’, that consciousness
which is the product of the food essence body.
285
How can you speak or develop any concept unless the primary
concept ‘I am’ is available? This primary concept begets further
concepts, that is, all other concepts occur to it. However, whatever
concept occurs to you, including the primary concept ‘I am’, is not
the eternal state.
286
This primary concept, ‘I am ness’ is dishonest, because it is still a
concept only. Finally one has to transcend that also and be in the
‘nirvikalpa’ state, which means the concept-free state. Then you
have no concept at all, not even of ‘I am’. In that state one does not
know that one is. This state is known as ‘Parabrahman’: ‘Brahman’
transcended. ‘Brahman’ is manifest; ‘Parabrahman’ is beyond that,
prior to that; the Absolute. Do you understand what I am driving
at? Whatever you caught in your attention, that attention should
eventually turn into no-attention. The state that is finally left over
is Awareness, ‘Parabrahman’.
287
With the arrival of the consciousness,it occurs to you that you are;
simultaneously, ‘I am’ occurs to you or in your attention. So when
the consciousness is not there, attention is also not there.
Subsequent to the arrival of consciousness and attention,
everything else crept in. The Absolute state is prior to
consciousness; it means the unborn state. Since the ‘Parabrahman’
is the unborn state, prior to consciousness, can it have an iota of
knowledge?
288
How can you retain the pride that I am like this? This ‘I am’
business depends entirely on the food essence. So how can you
retain it perpetually – that I shall remain like this only? To extract
any essence, water is very necessary, and the water quality is
bound to dry up.
289
The knowledge ‘I am’ is a primary concept, and is also non eternal. The One, the Absolute, which is eternal and aware, why
should he worry about anybody else?
290
Once you reject what you are not, whatever finally remains, the
leftover, is yourself – your true nature. Presently, whatever you
know is ‘I am’, this ‘I am’ is the product of the five elements. Out
of the elements comes the food body and because of the food body,
that ‘I am ness’ is sustained. And you are also not that ‘I am’. ‘I
am’ is the taste, the fragrance of this food body. The ultimate ‘you’
has no fragrance, no taste, no touch of ‘I am ness’.
291
The scriptures say that we have our‘karma’ and our sin and that is
why we are here, but this is for the ignorant masses. One who has
realized the self-knowledge ‘I am’ for him these stories are of no
use.
292
The primary illusion is only this knowings ‘I am’, prior to that
there was no illusion. This very consciousness is the source of
illusion. This illusion or consciousness or ‘I am ness’ does not
remain as something eternal. It is liberated; this non-eternal
consciousness is liberated, when the knowings is transformed
into non-knowings, that is liberation.
293
To produce the source of the mind, ‘I am’, you must have the
ingredient of the five-elemental juice. If that is available, the
sprouting of the mind can begin with ‘I am’. You know you are
before even speaking the words ‘I am’. Subsequent to the
knowings ‘I am’, you say ‘I am’ by words.
294
Are you not even before you have spoken the words ‘I am’? Stay
put there only. There begins your spirituality, the foremost ‘you’,
‘I am’ without words, before the beginning of words. Be there; out
of that grows the experience ‘I am’. Witnessing happens to that
principle which prior to your saying the words ‘I am’. There is no
such thing as deliberate witnessing. Witnessing just happens, by
itself.
295
You must analyze ‘death’, the meaning of this common parlance.
At the time that death occurs, the vital breath quits the body,
gradually leaves the body. At the same time as the vital breath, the
mind and the language also go out. Simultaneously, this quality of
‘I am’, this ‘sattva-guna’, the quality of being ness, also departs or
goes into oblivion. Only I, the Absolute remains. Stay put there
only; nothing happens to I, the Absolute.
296
Here is an article before it came into existence, what was its name?
From non-being into the being state, how was it observed? You
just felt that touch. Before observing anything we feel the touch of
‘I am’. To realize that state prior to conception, that eternal state,
whatever that state is, to abide in that is the highest. Now, for your
sake, I attach a name to it, the ‘Parabrahman’ state – the Absolute.
297
A ‘jnani’ knows that he has realized when he recognizes his
knowing226
Who is talking? Who is walking? Who is sitting? These are the
expressions of the chemical ‘I am’. Are you that chemical? You
talk about heaven and hell, this Mahatma or that one, but how
about you? Who are you? You are not this chemical ‘I am’.
227
Not an individual but the knowledge ‘I am’ must go to its source.
Out of the no-being comes the beingness. It comes as quietly as
twilight; just a feel of ‘I am’ and then suddenly the space is there.
In the space, the movement starts with the air, the fire, the water,
and the earth. All these five elements are you only. Out of your
consciousness all this has happened.There is no individual. There
is only you, the total functioning is you, the consciousness is you.
228
Ultimately one must go beyond knowledge, but the knowledge
must come, and knowledge can come by constant meditation. By
meditating, the knowledge ‘I am’ gradually settles down and
merges with universal knowledge, and thereby becomes totally
free, like the sky or the space. It is not possible for you to acquire
knowledge, you ‘are’ knowledge. You are what you are seeking.
229
How amusing it is to see someone who thinks of himself as an
individual, who thinks of himself as a doer or achiever. Whatever
is happening and the experiencing of the happening, takes place in
this consciousness when the ‘I am’ arises.
230
Get to know that ‘I am’ without words, which arises in the
morning. Knowing the Self, abiding in the Self-knowledge, is not a
mere intellectual knowing. You must be that, and you should not
move away from it. Remain firm.
231
In the body the indwelling principle is the consciousness. Abiding
in the consciousness, it became all manifestation. Now
transcendence of the consciousness has also occurred. With the
appearance of consciousness, the Absolute knows it is, ‘I am’. This
is the experience. There are other experiences now, in this time
factor, but experiences are gradually dropping off, including this
primary experience ‘I am’. It is only the consciousness that is
going to disappear; the Absolute is always there.
232
Because the ‘I am’ principle is there, it is moving all over. To
recognize it, you put on various uniforms in order to give it
identity, but the principle is already there, and because of that
principle you are engaging in various activities. Unless you wear
the uniform (the body) you will not be able to conduct any
activities. Once you discard this ‘I am ness’ uniform, what remains
is the ‘Parabrahman”. That which is eternally current is the
‘Parabrahman’
233
In this body is the subtle principle ‘I am’, that principle witnesses
all this. You are not the words. Words are the expression of space,
they are not yours. Still further you are not that ‘I am’
234
When you began knowing that you are, you did a lot of mischief,
but when the ‘I am’ is not there, there is no question of mischief.
235
The ‘I am’ is absent only in the state of ‘samadhi’, when the self
merges in the Self. Otherwise it will be there. In the state of a
realized person the ‘I am’ is there, he just doesn’t give much
importance to it. A ‘jnani’ is not guided by a concept.
236
This body is like an instrument that says ‘I am’, like an announcer.
Presently you think you are the body-mind, and whatever concepts
you have gathered are flowing out. When you begin spirituality,
you reject the body-mind with ‘I am not that’. Then you come to
the ‘I am’ only, without words. Then you are everything; you are
not confined to the body.
237
The riddle of spirituality cannot be solved by the intellect. At the
most, your intellect can provide you with livelihood. Whatever you
try to become, that is not you. Before the words come out, before
you say ‘I am’, that is you. You must be concerned with only
yourself. Don’t worry about anybody else. What are you?
238
The capacity of consciousness is something astounding. I didn’t
know I was, and then suddenly I knew ‘I am’. This ‘I amness’ is
the power of ‘Maya’.
239
What is the most ingrained habit you have? It is to say ‘I am’. This
is the root habit. Words and experiences are unworthy of you. This
habit of experiencing will not go until you realize that all this is the
domain of five elements, and the experiences in the five elements,
are unreal. This ‘I amness’ itself is unreal.
240
You must give up the identity with the body. Abidance in that
knowledge ‘I am’ which does not identify with the body-mind is
the spiritual light. Self-love and ‘I am’ without words are the same.
The sickness may come and go, but the self-love does not go.
241
Until you recognize and completely identify yourself with the
knowledge ‘I am’, you will identify with the body. When one
disidentifies with the body, one transcends not only the body but
consciousness as well, since consciousness is a product of the
body. The consciousness no longer says ‘I am’, ‘I am’.
242
When you were unaware of this message of ‘I am’ how did you
function? The question I put, nobody can answer. All of your great
scholars, people with a lot of knowledge, have gone into quietude.
243
That state of being is common to all, which is the message ‘I am’
without words. Change is only in the mind-flow. All the studies
you are doing are in the realm of mind-flow. The sense of ‘I am’ is
present because of your birth,through which you encounter many
thoughts and concepts, always changing. Presently the message ‘I
am’ is constant.
244
The body is not you, the name is not you. The body is the food you
have consumed; the taste of it is the knowledge ‘I am’. That is
Self, the feeling ‘I am’, that is the love to be. How amazing, how
incredible, it has no name, but you give many names to it. It is the
Self, the love to be. That love tobe is all pervading. Before you
conceptualize anything, you are, even before the knowingness, you
are.
245
You are afraid because you have assumed something as ‘I am’,
which actually you are not. Suppose you find a diamond ring on
the road and you pocket it. Since it is not yours, a fear overcomes
you. When you put on an identity that is not yours, you are afraid,
but when you are the pure ‘I amness’ only, there is no fear.
Presently you are this ‘I am’, butthis ‘I am’ is not the truth.
Whatever you are prior to the appearance of the ‘I am’, that is your
real nature.
246
Don’t roam about, don’t come here either. Abide in the quietude,
peace, stability. Here we are not engaged in any buying or selling.
That knowledge ‘I am’, without concepts, is evoked or stimulated
by the consciousness and peace which emanate from this place.
247
You did not have the concept ‘I am’ in the course of the nine
months in the womb. Understanding this state of affairs, the
concept ‘I am’ comes spontaneously and goes spontaneously.
Amazingly, when it appears, it is accepted as real. All subsequent
misconceptions arise from the feeling of reality in the ‘I amness’.
Try to stabilize in the primary concept ‘I am’, in order to lose that
and with it all other concepts. Why am I totally free? Because I
have understood the unreality of that ‘I am’.
248
If you sit here quietly, being onewith the knowledge ‘I am’, then
you are not concerned with the world or what goes on in the world.
It is only when the consciousness starts operating and there are
various movements in the consciousness that the behavior in the
world takes place. When I am not conscious of the existence of the
body, experiences are not registered.
249
The ‘mumukshu, is in kindergarten, spiritually inclined, but
identifying with the body-mind. The ‘sadhaka’ is one who has disidentified with the body-mind. A ‘siddha’ is one who has stabilized
in the knowledge ‘I am’, and in the process, has transcended it. In
this journey you very well know where you are.
250
The core of this consciousness is knowingness, to know ‘I am’. It
is not a personality, not an individual. It is total manifestation.
Beingness is there, it fills everything. Nevertheless, this quality ‘I
am’ is the result of the material, objective body. In the seed the
whole tree is latent. In the droplet ‘I am’ all three worlds are
squeezed in.
251
The highest state is the state of a ‘jnani’. The first step is to be that
droplet (‘I am’). In the process of knowing that droplet, you are out
of it, and that is a ‘jnani’. A ‘jnani’ is not obsessed by any
calamities or any problems, because he has transcended the ‘I am’
principle. He watches the play as a witness.
252
The whole universe is experienced in the consciousness ‘I am’. If
that is not there, what else can ever exist? This consciousness is
beating a drum; everyone is carried away by the noise of the drum.
Who looks for the drummer? Who is sounding and beating the
drum? It is so amazing that no one casts even a glanceat this speck
of consciousness.
253
The habit of considering the Self as body has influenced everybody
too much.
Worship the knowledge ‘I am’ as God, as your Guru. The
knowledge ‘I am’ is your Guru. Be in it. Do you see the image of
yourself in the mirror first, or do you know you are prior to that?
Which is first? If you are not, can you see your image in the
mirror? Give up trying to evaluate the real I or the counterfeit I, but
associate with the ‘Brahman’, I am the ‘Brahman’.
254
The letters ‘I am’ are written spontaneously with a certain ink.
What is that ink which was used to write that which you are? In
that ink with which the letters ‘I am’ were written, in that ink of
the title of ‘Tej SeshBhagavan’ is confirmed by the ‘Vedas’.
‘Sesh’ means the leftover, the remains. That ‘Tej Sesh Bhagavan’
has come spontaneously and will spontaneously go. The firm
conviction that I am this, the three states – waking state, deep sleep
and the knowledge ‘I am’ – are the aspects of that ‘Tej Sesh
Bhagavan’. You are not that.
255
The message ‘I am’ is there. The mind flow is also there; it is not a
personality, it is the consciousness. The very idea that you are the
body is ridiculous; the consciousness is experiencing its
manifestation. A rare being will realize this.
256
The Ultimate you can never be lost; whatever you have lost, you
have lost only words. The Ultimate you knows or feels ‘I am’
without words. Through this ‘I am’ comes the world knowledge.
You are not in isolation; you are part and parcel of the world
knowledge.
257
Presently the feeling that you are is also memory. To sustain that
memory of ‘I am’, all these raw materials are necessary. You are
not that ‘I am’. You are as the Absolute, prior to this ‘I am’.
258
One cannot see rays of light, as such; they reflect only when they
encounter another object. Similarly ‘I am ness’ is the interruption
because of these five elements and three ‘gunas’. That is why the
feeling ‘I am’ is felt; but without the feeling of ‘I am’, still you are.
259
Start with the body. From the body you get the knowledge ‘I am’.
In this process you become more and more subtle. When you are in
a position to witness the knowledge ‘I am’, you have reached the
highest. In this way you must try to understand, and the seeds of
knowledge will sprout in you.
260
Now what is it that we are concerned with? We are dealing with
the physical form, which is made up of, and fed by, the five
elements. In that form are operating the life force (the vital breath)
and this consciousness that is, the knowledge ‘I am’ or the sense of
being, the sense of existence. The latter is the ‘sentience’, which is
the gift of the consciousness.
261
Each of must say ‘I am’ and realize it. There is no ‘you’, and there
is no ‘me’, as individual entities. Until the ‘I am’ thought was
there, there was no manifestation;both came about simultaneously.
262
This knowledge ‘I am’, this consciousness, has come out of the
prior state when there was no consciousness. The consciousness is
a state which is now with us and because of which we suffer; and
before this consciousness came, a state prevailed when we were
not conscious and which was a happy state.
263
Guru means the ‘I am ness’ itself, which always reminds you ‘I
am’, ‘I am’, ‘I am’ – that is guru-guru-guru, like the sound of a
motorcar starting. It is a continuous reminder that you are.
264
Is it necessary that you should remember that you are (‘I am’)?
Spontaneously you know and remember that you are. That is why
you have come here, have you not? It is because you are. Stay put
there.
265
In order to not mistakenly hold on to something as ‘I am’ don’t
say I am this, I am that; just hold on to yourself, you are, just be.
Just be ‘you are’. Do you follow?
266
You are the knowledge ‘I am’. So if you want to worship, worship
that knowledge ‘I am’. Be devoted to that ‘I am ness’ only. When
you do that, other rituals become redundant and useless. Finally
when you realize that everything is useless, everything is
‘Brahman’, it means you are at the ‘Parabrahman’ level, the
absolute level. When at that level, you will envision everything as
useless, including the ‘Brahman’ because the ‘Brahman’ is also
reduced to illusion. Therefore all these talks, including my own
will be reduced to illusion when you reach the highest.
267
The one who abides in that principle by which he knows ‘I am’, he
is the manifest. He abides in that manifest ‘Brahman’ all the
twenty-four hours. Whether the body remains or not, that manifest
self-principle always remains. You must continually remember,
‘chew the cud’, that the knowledge ‘I am’ signifies knowing all
gods, all the ‘Vedas’, it is the ‘Brahman’ only. You must
continually think about it, and should in the course of such
reminiscing, the body drop off,then, that consciousness will
definitely be the highest.
268
You are sitting here: ‘you are’, prior to words. Now the hearsay
goes ‘I am’, ‘I am’ means the flow of the mind has started. Now
whatever you say with that ‘I am ness’, through the mind about
‘you’, you have represented as yourself. But that is not so.
269
The capital we have is the knowledge ‘I am’. But what have we
done? We have handed over that knowledge to the body and we
say ‘I am the body’. Thereby we have reduced the totality, the
limitless, to the limited – a specified insignificant body. And that is
why, being unable to give up this association with the body, we are
afraid of dying.
270
The vital force carries out all the activities. The mind
communicates, and the knowledge ‘I am’ is merely a witness; this
is the actual state of affairs. But all these – that is, food body
quintessence, and the knowledge ‘I am’, the vital breath and the
mind – these are all a temporary phase only; so long as the food
essence is available, the knowings will last.
271
The knowledge ‘I am’ is the product of interaction within the five
elemental state, You are not that! You as the Absolute, are not the
knowledge ‘I am’.
272
It is very simple. The body and in the body…it is like a coin. On
one side, you have the vital breath for making possible all activity;
and on the other side is the knowledge ‘I am’. Only when the vital
breath is there, the knowledge ‘I am’ is present. When the vital
breath leaves the body, the knowledge ‘I am’ also disappears. And
both of these are the product of the food essence body. I am not
that; this entire composite I am not. This you have to realize.
273
Find out why you are, what is the cause of your being ‘I am’?
Actually you had no knowledge that you are or you were. But at
this moment, you know you are. Why is that? Understand its cause.
You alone know why you are; why is it offered to you that you are,
you alone know. Don’t ask anyone else about it, but inquire by
yourself. Don’t bother about others, worry only about yourself.
That knowledge ‘I am’ is the product of what, is due to what? How
and why? Inquire only into this matter.
274
Only that individual who has lost his individuality has merged with
the ‘Parabrahman’. So the individuality must go. The entire world
moves on the basis of one concept, and that is ‘I am’ – the
fundamental concept of one’s individuality.
275
Ultimately all these concepts can and must be understood to be
false, but the difficulty and the essential thing is to be convinced
that the original basic concept ‘I am’ itself is false.
276
The aim is to awaken yourself to the faith in the self, ‘I am’. That
is the entire purpose. So whatever is inductive to that development,
you may accept. Suppose you have faith in a living guru, then,
accept a living guru. If you have faith in a guru who has left his
body, accept that guru.
277
First of all, this knowings appeared, the knowings ‘I am’;
later on you embraced the body. Hold on to this only, and don’t
ask any questions. You came to know yourself, ‘I am’, to abide in
that itself is ‘bhakti’, the devotion.
278
Before you occurred to yourself as‘I am’; you were in the highest
state – the guru of the gurus – the ‘Parabrahman’ state. Later on
you started filling up with all kinds of grosser matter and you came
down to the body sense – I am the body. So, all these impurities
have to be removed. Until then, you have to stay put in the
quietude.
279
Your fall started with the appearance of that being ness, ‘I am’.
With the appearance of this knowings ‘I am’, the next fall was
embracing the body as ‘I am’. And then you gathered so many
things onto yourself. Hold on to the state of knowing yourself as ‘I
am’ as the truth. All other things you have gathered to yourself are
unreal.
280
From the no-knowing state, the first veil I took was that of ‘I am’,
that was formless, nameless. But I embraced the body: I got a form
for myself; I got a name for myself. This was the fall. Therefore all
sages advise: Give up the shackles of the body! ‘I am the body’ –
these are the shackles. Give them up.
281
This is no joke, but you can become ‘Parabrahman’ right now.
Only it is not a commodity that you can acquire. You, a hundred
years ago, were the ‘Parabrahman’. Give me all the information
about that state of a hundred years back. Focus your attention only
on that consciousness ‘I am’. Don’t be led astray by all the so called spiritual disciplines and rigmaroles.
282
Who has the knowledge ‘I am’? Somebody in you knows the
knowledge ‘I am’, who is it? It is very obvious that you know you
are, but what or who is it that knows you are?
283
It is pure awareness that knows ‘I am’. Who can understand that
illusory state? ‘I am ness’ is illusory only. It is not a perfect state, it
is illusion. Who knows the illusion? A non-illusory state only can
know the illusory state. But wha tis the necessity to say pure
awareness? ‘Awareness’ means pure. Since awareness knows ‘I
am’, it is other; it is more than ‘I am’. That is the highest; there are
no gradations in awareness. In the Absolute, the ‘Parabrahman’
state, there is no question of impure or pure awareness.
284
You are not the personality or the individual. The quintessence of
this food, which in turn is the outcome of the five-elemental play,
is the taste ‘I am’. ‘I am’ is not a personality or an individual. I am
addressing that principle, that touch of ‘I am’, that consciousness
which is the product of the food essence body.
285
How can you speak or develop any concept unless the primary
concept ‘I am’ is available? This primary concept begets further
concepts, that is, all other conceptsoccur to it. However, whatever
concept occurs to you, including the primary concept ‘I am’, is not
the eternal state.
286
This primary concept, ‘I am ness’ is dishonest, because it is still a
concept only. Finally one has to transcend that also and be in the
‘nirvikalpa’ state, which means the concept-free state. Then you
have no concept at all, not even of ‘I am’. In that state one does not
know that one is. This state is known as ‘Parabrahman’: ‘Brahman’
transcended. ‘Brahman’ is manifest; ‘Parabrahman’ is beyond that,
prior to that; the Absolute. Do you understand what I am driving
at? Whatever you caught in your attention, that attention should
eventually turn into no-attention. The state that is finally left over
is Awareness, ‘Parabrahman’.
287
With the arrival of the consciousness,it occurs to you that you are;
simultaneously, ‘I am’ occurs to you or in your attention. So when
the consciousness is not there, attention is also not there.
Subsequent to the arrival of consciousness and attention,
everything else crept in. The Absolute state is prior to
consciousness; it means the unborn state. Since the ‘Parabrahman’
is the unborn state, prior to consciousness, can it have an iota of
knowledge?
288
How can you retain the pride that I am like this? This ‘I am’
business depends entirely on the food essence. So how can you
retain it perpetually – that I shall remain like this only? To extract
any essence, water is very necessary, and the water quality is
bound to dry up.
289
The knowledge ‘I am’ is a primary concept, and is also non eternal. The One, the Absolute, which is eternal and aware, why
should he worry about anybody else?
290
Once you reject what you are not, whatever finally remains, the
leftover, is yourself – your true nature. Presently, whatever you
know is ‘I am’, this ‘I am’ is the product of the five elements. Out
of the elements comes the food body and because of the food body,
that ‘I am ness’ is sustained. And you are also not that ‘I am’. ‘I
am’ is the taste, the fragrance of this food body. The ultimate ‘you’
has no fragrance, no taste, no touch of ‘I am ness’.
291
The scriptures say that we have our‘karma’ and our sin and that is
why we are here, but this is for the ignorant masses. One who has
realized the self-knowledge ‘I am’ for him these stories are of no
use.
292
The primary illusion is only this knowings ‘I am’, prior to that
there was no illusion. This very consciousness is the source of
illusion. This illusion or consciousness or ‘I am ness’ does not
remain as something eternal. It is liberated; this non-eternal
consciousness is liberated, when the knowings is transformed
into non-knowings, that is liberation.
293
To produce the source of the mind, ‘I am’, you must have the
ingredient of the five-elemental juice. If that is available, the
sprouting of the mind can begin with ‘I am’. You know you are
before even speaking the words ‘I am’. Subsequent to the
knowings ‘I am’, you say ‘I am’ by words.
294
Are you not even before you have spoken the words ‘I am’? Stay
put there only. There begins your spirituality, the foremost ‘you’,
‘I am’ without words, before the beginning of words. Be there; out
of that grows the experience ‘I am’. Witnessing happens to that
principle which prior to your saying the words ‘I am’. There is no
such thing as deliberate witnessing. Witnessing just happens, by
itself.
295
You must analyze ‘death’, the meaning of this common parlance.
At the time that death occurs, the vital breath quits the body,
gradually leaves the body. At the same time as the vital breath, the
mind and the language also go out. Simultaneously, this quality of
‘I am’, this ‘sattva-guna’, the quality of being ness, also departs or
goes into oblivion. Only I, the Absolute remains. Stay put there
only; nothing happens to I, the Absolute.
296
Here is an article before it came into existence, what was its name?
From non-being into the being state, how was it observed? You
just felt that touch. Before observing anything we feel the touch of
‘I am’. To realize that state prior to conception, that eternal state,
whatever that state is, to abide in that is the highest. Now, for your
sake, I attach a name to it, the ‘Parabrahman’ state – the Absolute.
297
A ‘jnani’ knows that he has realized when he recognizes his
knowings, which is the sense of‘I am’. Right here and now you
are in the realized state. But you try to judge it through desires and
mind-concepts, hence your inability to apperceive it and abide in it.
In the ‘jnani’ state, there is no need for anything, not even to know
oneself. You are attached to the body-senses; therefore even
though you may attain an age of hundred years, you still would
crave for more years.
298
On the state of ‘non-being ness’, the being ness appeared together
with manifestation, creating a feeling as if ‘I am’; who that is, is
not important, only ‘I am’ is important. The initial humming of the
being ness as ‘I am, I am’ is the duality. But who accepts the
duality? The ‘non-being ness’ accepts duality with the being ness.
The Absolute ‘non-being’ state, by assuming the being state,
becomes dual in manifestation.
299
First you have what is called ‘atma-bhava’ – that is the ‘I am’
sense. Later, this sense identifies with the form of a body, when it
is called ‘aham-akar’, the ‘I am’ form, this is ego. Ego is never a
title or name, but just a sense of ‘I am’ prior to words. The waking
state, the sleep state and the knowings ‘I am’ constitute an ego.
In the absence of these three states what do you think you are?
What would be the evidence of your existence?
300
The knowledge ‘I am’ is nothing. That knowledge is like a guest; it
comes and goes. You have come here; you are very clever. Now
what did happen? All the knowledge, which you had collected
elsewhere and brought here, is rendered useless and redundant. So
long as being ness is there, all worldly activities will go on. But you
now realize that ‘You’ are neither the activities in the being ness
nor the being ness. ‘You’ as the Absolute, are none of these.ness, which is the sense of‘I am’. Right here and now you
are in the realized state. But you try to judge it through desires and
mind-concepts, hence your inability to perceive it and abide in it.
In the ‘jnani’ state, there is no need for anything, not even to know
oneself. You are attached to the body-senses; therefore even
though you may attain an age of hundred years, you still would
crave for more years.
298
On the state of ‘non-being ness’, the being ness appeared together
with manifestation, creating a feeling as if ‘I am’; who that is, is
not important, only ‘I am’ is important. The initial humming of the
being ness as ‘I am, I am’ is the duality. But who accepts the
duality? The ‘non-being ness’ accepts duality with the being ness.
The Absolute ‘non-being’ state, by assuming the being state,
becomes dual in manifestation.
299
First you have what is called ‘atma-bhava’ – that is the ‘I am’
sense. Later, this sense identifies with the form of a body, when it
is called ‘aham-akar’, the ‘I am’ form, this is ego. Ego is never a
title or name, but just a sense of ‘I am’ prior to words. The waking
state, the sleep state and the knowings ‘I am’ constitute an ego.
In the absence of these three states what do you think you are?
What would be the evidence of your existence?
300
The knowledge ‘I am’ is nothing. That knowledge is like a guest; it
comes and goes. You have come here; you are very clever. Now
what did happen? All the knowledge, which you had collected
elsewhere and brought here, is rendered useless and redundant. So
long as being ness is there, all worldly activities will go on. But you
now realize that ‘You’ are neither the activities in the being ness
nor the being ness. ‘You’ as the Absolute, are none of these.
Who is talking? Who is walking? Who is sitting? These are the
expressions of the chemical ‘I am’. Are you that chemical? You
talk about heaven and hell, this Mahatma or that one, but how
about you? Who are you? You are not this chemical ‘I am’.
227
Not an individual but the knowledge ‘I am’ must go to its source.
Out of the no-being comes the being ness. It comes as quietly as
twilight; just a feel of ‘I am’ and then suddenly the space is there.
In the space, the movement starts with the air, the fire, the water,
and the earth. All these five elements are you only. Out of your
consciousness all this has happened.There is no individual. There
is only you, the total functioning is you, the consciousness is you.
228
Ultimately one must go beyond knowledge, but the knowledge
must come, and knowledge can come by constant meditation. By
meditating, the knowledge ‘I am’ gradually settles down and
merges with universal knowledge, and thereby becomes totally
free, like the sky or the space. It is not possible for you to acquire
knowledge, you ‘are’ knowledge. You are what you are seeking.
229
How amusing it is to see someone who thinks of himself as an
individual, who thinks of himself as a doer or achiever. Whatever
is happening and the experiencing of the happening, takes place in
this consciousness when the ‘I am’ arises.
230
Get to know that ‘I am’ without words, which arises in the
morning. Knowing the Self, abiding in the Self-knowledge, is not a
mere intellectual knowing. You must be that, and you should not
move away from it. Remain firm.
231
In the body the indwelling principle is the consciousness. Abiding
in the consciousness, it became all manifestation. Now
transcendence of the consciousness has also occurred. With the
appearance of consciousness, the Absolute knows it is, ‘I am’. This
is the experience. There are other experiences now, in this time
factor, but experiences are gradually dropping off, including this
primary experience ‘I am’. It is only the consciousness that is
going to disappear; the Absolute is always there.
232
Because the ‘I am’ principle is there, it is moving all over. To
recognize it, you put on various uniforms in order to give it
identity, but the principle is already there, and because of that
principle you are engaging in various activities. Unless you wear
the uniform (the body) you will not be able to conduct any
activities. Once you discard this ‘I am ness’ uniform, what remains
is the ‘Parabrahman”. That which is eternally current is the
‘Parabrahman’
233
In this body is the subtle principle ‘I am’, that principle witnesses
all this. You are not the words. Words are the expression of space,
they are not yours. Still further you are not that ‘I am’
234
When you began knowing that you are, you did a lot of mischief,
but when the ‘I am’ is not there, there is no question of mischief.
235
The ‘I am’ is absent only in the state of ‘samadhi’, when the self
merges in the Self. Otherwise it will be there. In the state of a
realized person the ‘I am’ is there, he just doesn’t give much
importance to it. A ‘jnani’ is not guided by a concept.
236
This body is like an instrument that says ‘I am’, like an announcer.
Presently you think you are the body-mind, and whatever concepts
you have gathered are flowing out. When you begin spirituality,
you reject the body-mind with ‘I am not that’. Then you come to
the ‘I am’ only, without words. Then you are everything; you are
not confined to the body.
237
The riddle of spirituality cannot be solved by the intellect. At the
most, your intellect can provide you with livelihood. Whatever you
try to become, that is not you. Before the words come out, before
you say ‘I am’, that is you. You must be concerned with only
yourself. Don’t worry about anybody else. What are you?
238
The capacity of consciousness is something astounding. I didn’t
know I was, and then suddenly I knew ‘I am’. This ‘I am ness’ is
the power of ‘Maya’.
239
What is the most ingrained habit you have? It is to say ‘I am’. This
is the root habit. Words and experiences are unworthy of you. This
habit of experiencing will not go until you realize that all this is the
domain of five elements, and the experiences in the five elements,
are unreal. This ‘I am ness’ itself is unreal.
240
You must give up the identity with the body. Abidance in that
knowledge ‘I am’ which does not identify with the body-mind is
the spiritual light. Self-love and ‘I am’ without words are the same.
The sickness may come and go, but the self-love does not go.
241
Until you recognize and completely identify yourself with the
knowledge ‘I am’, you will identify with the body. When one
dis identifies with the body, one transcends not only the body but
consciousness as well, since consciousness is a product of the
body. The consciousness no longer says ‘I am’, ‘I am’.
242
When you were unaware of this message of ‘I am’ how did you
function? The question I put, nobody can answer. All of your great
scholars, people with a lot of knowledge, have gone into quietude.
243
That state of being is common to all, which is the message ‘I am’
without words. Change is only in the mind-flow. All the studies
you are doing are in the realm of mind-flow. The sense of ‘I am’ is
present because of your birth,through which you encounter many
thoughts and concepts, always changing. Presently the message ‘I
am’ is constant.
244
The body is not you, the name is not you. The body is the food you
have consumed; the taste of it is the knowledge ‘I am’. That is
Self, the feeling ‘I am’, that is the love to be. How amazing, how
incredible, it has no name, but you give many names to it. It is the
Self, the love to be. That love to be is all pervading. Before you
conceptualize anything, you are, even before the knowings, you
are.
245
You are afraid because you have assumed something as ‘I am’,
which actually you are not. Suppose you find a diamond ring on
the road and you pocket it. Since it is not yours, a fear overcomes
you. When you put on an identity that is not yours, you are afraid,
but when you are the pure ‘I am ness’ only, there is no fear.
Presently you are this ‘I am’, but this ‘I am’ is not the truth.
Whatever you are prior to the appearance of the ‘I am’, that is your
real nature.
246
Don’t roam about, don’t come here either. Abide in the quietude,
peace, stability. Here we are not engaged in any buying or selling.
That knowledge ‘I am’, without concepts, is evoked or stimulated
by the consciousness and peace which emanate from this place.
247
You did not have the concept ‘I am’ in the course of the nine
months in the womb. Understanding this state of affairs, the
concept ‘I am’ comes spontaneously and goes spontaneously.
Amazingly, when it appears, it is accepted as real. All subsequent
misconceptions arise from the feeling of reality in the ‘I am ness’.
Try to stabilize in the primary concept ‘I am’, in order to lose that
and with it all other concepts. Why am I totally free? Because I
have understood the unreality of that ‘I am’.
248
If you sit here quietly, being one with the knowledge ‘I am’, then
you are not concerned with the world or what goes on in the world.
It is only when the consciousness starts operating and there are
various movements in the consciousness that the behavior in the
world takes place. When I am not conscious of the existence of the
body, experiences are not registered.
249
The ‘mumukshu, is in kindergarten, spiritually inclined, but
identifying with the body-mind. The ‘sadhaka’ is one who has dis identified with the body-mind. A ‘siddha’ is one who has stabilized
in the knowledge ‘I am’, and in the process, has transcended it. In
this journey you very well know where you are.
250
The core of this consciousness is knowings, to know ‘I am’. It
is not a personality, not an individual. It is total manifestation.
Being ness is there, it fills everything. Nevertheless, this quality ‘I
am’ is the result of the material, objective body. In the seed the
whole tree is latent. In the droplet ‘I am’ all three worlds are
squeezed in.
251
The highest state is the state of a ‘jnani’. The first step is to be that
droplet (‘I am’). In the process of knowing that droplet, you are out
of it, and that is a ‘jnani’. A ‘jnani’ is not obsessed by any
calamities or any problems, because he has transcended the ‘I am’
principle. He watches the play as a witness.
252
The whole universe is experienced in the consciousness ‘I am’. If
that is not there, what else can ever exist? This consciousness is
beating a drum; everyone is carried away by the noise of the drum.
Who looks for the drummer? Who is sounding and beating the
drum? It is so amazing that no one casts even a glance at this speck
of consciousness.
253
The habit of considering the Self as body has influenced everybody
too much.
Worship the knowledge ‘I am’ as God, as your Guru. The
knowledge ‘I am’ is your Guru. Be in it. Do you see the image of
yourself in the mirror first, or do you know you are prior to that?
Which is first? If you are not, can you see your image in the
mirror? Give up trying to evaluate the real I or the counterfeit I, but
associate with the ‘Brahman’, I am the ‘Brahman’.
254
The letters ‘I am’ are written spontaneously with a certain ink.
What is that ink which was used to write that which you are? In
that ink with which the letters ‘I am’ were written, in that ink of
the title of ‘Tej Sesh Bhagavan’ is confirmed by the ‘Vedas’.
‘Sesh’ means the leftover, the remains. That ‘Tej Sesh Bhagavan’
has come spontaneously and will spontaneously go. The firm
conviction that I am this, the three states – waking state, deep sleep
and the knowledge ‘I am’ – are the aspects of that ‘Tej Sesh
Bhagavan’. You are not that.
255
The message ‘I am’ is there. The mind flow is also there; it is not a
personality, it is the consciousness. The very idea that you are the
body is ridiculous; the consciousness is experiencing its
manifestation. A rare being will realize this.
256
The Ultimate you can never be lost; whatever you have lost, you
have lost only words. The Ultimate you knows or feels ‘I am’
without words. Through this ‘I am’ comes the world knowledge.
You are not in isolation; you are part and parcel of the world
knowledge.
257
Presently the feeling that you are is also memory. To sustain that
memory of ‘I am’, all these raw materials are necessary. You are
not that ‘I am’. You are as the Absolute, prior to this ‘I am’.
258
One cannot see rays of light, as such; they reflect only when they
encounter another object. Similarly ‘I am ness’ is the interruption
because of these five elements and three ‘gunas’. That is why the
feeling ‘I am’ is felt; but without the feeling of ‘I am’, still you are.
259
Start with the body. From the body you get the knowledge ‘I am’.
In this process you become more and more subtle. When you are in
a position to witness the knowledge ‘I am’, you have reached the
highest. In this way you must try to understand, and the seeds of
knowledge will sprout in you.
260
Now what is it that we are concerned with? We are dealing with
the physical form, which is made up of, and fed by, the five
elements. In that form are operating the life force (the vital breath)
and this consciousness that is, the knowledge ‘I am’ or the sense of
being, the sense of existence. The latter is the ‘sentience’, which is
the gift of the consciousness.
261
Each of must say ‘I am’ and realize it. There is no ‘you’, and there
is no ‘me’, as individual entities. Until the ‘I am’ thought was
there, there was no manifestation;both came about simultaneously.
262
This knowledge ‘I am’, this consciousness, has come out of the
prior state when there was no consciousness. The consciousness is
a state which is now with us and because of which we suffer; and
before this consciousness came, a state prevailed when we were
not conscious and which was a happy state.
263
Guru means the ‘I am ness’ itself, which always reminds you ‘I
am’, ‘I am’, ‘I am’ – that is guru-guru-guru, like the sound of a
motorcar starting. It is a continuous reminder that you are.
264
Is it necessary that you should remember that you are (‘I am’)?
Spontaneously you know and remember that you are. That is why
you have come here, have you not? It is because you are. Stay put
there.
265
In order to not mistakenly hold on to something as ‘I am’ don’t
say I am this, I am that; just hold on to yourself, you are, just be.
Just be ‘you are’. Do you follow?
266
You are the knowledge ‘I am’. So if you want to worship, worship
that knowledge ‘I am’. Be devoted to that ‘I am ness’ only. When
you do that, other rituals become redundant and useless. Finally
when you realize that everything is useless, everything is
‘Brahman’, it means you are at the ‘Parabrahman’ level, the
absolute level. When at that level, you will envision everything as
useless, including the ‘Brahman’ because the ‘Brahman’ is also
reduced to illusion. Therefore all these talks, including my own
will be reduced to illusion when you reach the highest.
267
The one who abides in that principle by which he knows ‘I am’, he
is the manifest. He abides in that manifest ‘Brahman’ all the
twenty-four hours. Whether the body remains or not, that manifest
self-principle always remains. You must continually remember,
‘chew the cud’, that the knowledge ‘I am’ signifies knowing all
gods, all the ‘Vedas’, it is the ‘Brahman’ only. You must
continually think about it, and should in the course of such
reminiscing, the body drop off,then, that consciousness will
definitely be the highest.
268
You are sitting here: ‘you are’, prior to words. Now the hearsay
goes ‘I am’, ‘I am’ means the flow of the mind has started. Now
whatever you say with that ‘I am ness’, through the mind about
‘you’, you have represented as yourself. But that is not so.
269
The capital we have is the knowledge ‘I am’. But what have we
done? We have handed over that knowledge to the body and we
say ‘I am the body’. Thereby we have reduced the totality, the
limitless, to the limited – a specified insignificant body. And that is
why, being unable to give up this association with the body, we are
afraid of dying.
270
The vital force carries out all the activities. The mind
communicates, and the knowledge ‘I am’ is merely a witness; this
is the actual state of affairs. But all these – that is, food body
quintessence, and the knowledge ‘I am’, the vital breath and the
mind – these are all a temporary phase only; so long as the food
essence is available, the knowings will last.
271
The knowledge ‘I am’ is the product of interaction within the five
elemental state, You are not that! You as the Absolute, are not the
knowledge ‘I am’.
272
It is very simple. The body and in the body…it is like a coin. On
one side, you have the vital breath for making possible all activity;
and on the other side is the knowledge ‘I am’. Only when the vital
breath is there, the knowledge ‘I am’ is present. When the vital
breath leaves the body, the knowledge ‘I am’ also disappears. And
both of these are the product of the food essence body. I am not
that; this entire composite I am not. This you have to realize.
273
Find out why you are, what is the cause of your being ‘I am’?
Actually you had no knowledge that you are or you were. But at
this moment, you know you are. Why is that? Understand its cause.
You alone know why you are; why is it offered to you that you are,
you alone know. Don’t ask anyone else about it, but inquire by
yourself. Don’t bother about others, worry only about yourself.
That knowledge ‘I am’ is the product of what, is due to what? How
and why? Inquire only into this matter.
274
Only that individual who has lost his individuality has merged with
the ‘Parabrahman’. So the individuality must go. The entire world
moves on the basis of one concept, and that is ‘I am’ – the
fundamental concept of one’s individuality.
275
Ultimately all these concepts can and must be understood to be
false, but the difficulty and the essential thing is to be convinced
that the original basic concept ‘I am’ itself is false.
276
The aim is to awaken yourself to the faith in the self, ‘I am’. That
is the entire purpose. So whatever is inductive to that development,
you may accept. Suppose you have faith in a living guru, then,
accept a living guru. If you have faith in a guru who has left his
body, accept that guru.
277
First of all, this knowings appeared, the knowings ‘I am’;
later on you embraced the body. Hold on to this only, and don’t
ask any questions. You came to know yourself, ‘I am’, to abide in
that itself is ‘bhakti’, the devotion.
278
Before you occurred to yourself as‘I am’; you were in the highest
state – the guru of the gurus – the ‘Parabrahman’ state. Later on
you started filling up with all kinds of grosser matter and you came
down to the body sense – I am the body. So, all these impurities
have to be removed. Until then, you have to stay put in the
quietude.
279
Your fall started with the appearance of that being ness, ‘I am’.
With the appearance of this knowings ‘I am’, the next fall was
embracing the body as ‘I am’. And then you gathered so many
things onto yourself. Hold on to the state of knowing yourself as ‘I
am’ as the truth. All other things you have gathered to yourself are
unreal.
280
From the no-knowing state, the first veil I took was that of ‘I am’,
that was formless, nameless. But I embraced the body: I got a form
for myself; I got a name for myself. This was the fall. Therefore all
sages advise: Give up the shackles of the body! ‘I am the body’ –
these are the shackles. Give them up.
281
This is no joke, but you can become ‘Parabrahman’ right now.
Only it is not a commodity that you can acquire. You, a hundred
years ago, were the ‘Parabrahman’. Give me all the information
about that state of a hundred years back. Focus your attention only
on that consciousness ‘I am’. Don’t be led astray by all the so called spiritual disciplines and rigmaroles.
282
Who has the knowledge ‘I am’? Somebody in you knows the
knowledge ‘I am’, who is it? It is very obvious that you know you
are, but what or who is it that knows you are?
283
It is pure awareness that knows ‘I am’. Who can understand that
illusory state? ‘I am ness’ is illusory only. It is not a perfect state, it
is illusion. Who knows the illusion? A non-illusory state only can
know the illusory state. But what is the necessity to say pure
awareness? ‘Awareness’ means pure. Since awareness knows ‘I
am’, it is other; it is more than ‘Iam’. That is the highest; there are
no gradations in awareness. In the Absolute, the ‘Parabrahman’
state, there is no question of impure or pure awareness.
284
You are not the personality or the individual. The quintessence of
this food, which in turn is the outcome of the five-elemental play,
is the taste ‘I am’. ‘I am’ is not a personality or an individual. I am
addressing that principle, that touch of ‘I am’, that consciousness
which is the product of the food essence body.
285
How can you speak or develop any concept unless the primary
concept ‘I am’ is available? This primary concept begets further
concepts, that is, all other concepts occur to it. However, whatever
concept occurs to you, including the primary concept ‘I am’, is not
the eternal state.
286
This primary concept, ‘I am ness’ is dishonest, because it is still a
concept only. Finally one has to transcend that also and be in the
‘nirvikalpa’ state, which means the concept-free state. Then you
have no concept at all, not even of ‘I am’. In that state one does not
know that one is. This state is known as ‘Parabrahman’: ‘Brahman’
transcended. ‘Brahman’ is manifest; ‘Parabrahman’ is beyond that,
prior to that; the Absolute. Do you understand what I am driving
at? Whatever you caught in your attention, that attention should
eventually turn into no-attention. The state that is finally left over
is Awareness, ‘Parabrahman’.
287
With the arrival of the consciousness,it occurs to you that you are;
simultaneously, ‘I am’ occurs to you or in your attention. So when
the consciousness is not there, attention is also not there.
Subsequent to the arrival of consciousness and attention,
everything else crept in. The Absolute state is prior to
consciousness; it means the unborn state. Since the ‘Parabrahman’
is the unborn state, prior to consciousness, can it have an iota of
knowledge?
288
How can you retain the pride that I am like this? This ‘I am’
business depends entirely on the food essence. So how can you
retain it perpetually – that I shall remain like this only? To extract
any essence, water is very necessary, and the water quality is
bound to dry up.
289
The knowledge ‘I am’ is a primary concept, and is also non eternal. The One, the Absolute, which is eternal and aware, why
should he worry about anybody else?
290
Once you reject what you are not, whatever finally remains, the
leftover, is yourself – your true nature. Presently, whatever you
know is ‘I am’, this ‘I am’ is the product of the five elements. Out
of the elements comes the food body and because of the food body,
that ‘I am ness’ is sustained. And you are also not that ‘I am’. ‘I
am’ is the taste, the fragrance of this food body. The ultimate ‘you’
has no fragrance, no taste, no touch of ‘I am ness’.
291
The scriptures say that we have our‘karma’ and our sin and that is
why we are here, but this is for the ignorant masses. One who has
realized the self-knowledge ‘I am’ for him these stories are of no
use.
292
The primary illusion is only this knowings ‘I am’, prior to that
there was no illusion. This very consciousness is the source of
illusion. This illusion or consciousness or ‘I am ness’ does not
remain as something eternal. It is liberated; this non-eternal
consciousness is liberated, when the knowings is transformed
into non-knowings, that is liberation.
293
To produce the source of the mind, ‘I am’, you must have the
ingredient of the five-elemental juice. If that is available, the
sprouting of the mind can begin with ‘I am’. You know you are
before even speaking the words ‘I am’. Subsequent to the
knowings ‘I am’, you say ‘I am’ by words.
294
Are you not even before you have spoken the words ‘I am’? Stay
put there only. There begins your spirituality, the foremost ‘you’,
‘I am’ without words, before the beginning of words. Be there; out
of that grows the experience ‘I am’. Witnessing happens to that
principle which prior to your saying the words ‘I am’. There is no
such thing as deliberate witnessing. Witnessing just happens, by
itself.
295
You must analyze ‘death’, the meaning of this common parlance.
At the time that death occurs, the vital breath quits the body,
gradually leaves the body. At the same time as the vital breath, the
mind and the language also go out. Simultaneously, this quality of
‘I am’, this ‘sattva-guna’, the quality of being ness, also departs or
goes into oblivion. Only I, the Absolute remains. Stay put there
only; nothing happens to I, the Absolute.
296
Here is an article before it came into existence, what was its name?
From non-being into the being state, how was it observed? You
just felt that touch. Before observing anything we feel the touch of
‘I am’. To realize that state prior to conception, that eternal state,
whatever that state is, to abide in that is the highest. Now, for your
sake, I attach a name to it, the ‘Parabrahman’ state – the Absolute.
297
A ‘jnani’ knows that he has realized when he recognizes his
knowing226
Who is talking? Who is walking? Who is sitting? These are the
expressions of the chemical ‘I am’. Are you that chemical? You
talk about heaven and hell, this Mahatma or that one, but how
about you? Who are you? You are not this chemical ‘I am’.
227
Not an individual but the knowledge ‘I am’ must go to its source.
Out of the no-being comes the beingness. It comes as quietly as
twilight; just a feel of ‘I am’ and then suddenly the space is there.
In the space, the movement starts with the air, the fire, the water,
and the earth. All these five elements are you only. Out of your
consciousness all this has happened.There is no individual. There
is only you, the total functioning is you, the consciousness is you.
228
Ultimately one must go beyond knowledge, but the knowledge
must come, and knowledge can come by constant meditation. By
meditating, the knowledge ‘I am’ gradually settles down and
merges with universal knowledge, and thereby becomes totally
free, like the sky or the space. It is not possible for you to acquire
knowledge, you ‘are’ knowledge. You are what you are seeking.
229
How amusing it is to see someone who thinks of himself as an
individual, who thinks of himself as a doer or achiever. Whatever
is happening and the experiencing of the happening, takes place in
this consciousness when the ‘I am’ arises.
230
Get to know that ‘I am’ without words, which arises in the
morning. Knowing the Self, abiding in the Self-knowledge, is not a
mere intellectual knowing. You must be that, and you should not
move away from it. Remain firm.
231
In the body the indwelling principle is the consciousness. Abiding
in the consciousness, it became all manifestation. Now
transcendence of the consciousness has also occurred. With the
appearance of consciousness, the Absolute knows it is, ‘I am’. This
is the experience. There are other experiences now, in this time
factor, but experiences are gradually dropping off, including this
primary experience ‘I am’. It is only the consciousness that is
going to disappear; the Absolute is always there.
232
Because the ‘I am’ principle is there, it is moving all over. To
recognize it, you put on various uniforms in order to give it
identity, but the principle is already there, and because of that
principle you are engaging in various activities. Unless you wear
the uniform (the body) you will not be able to conduct any
activities. Once you discard this ‘I am ness’ uniform, what remains
is the ‘Parabrahman”. That which is eternally current is the
‘Parabrahman’
233
In this body is the subtle principle ‘I am’, that principle witnesses
all this. You are not the words. Words are the expression of space,
they are not yours. Still further you are not that ‘I am’
234
When you began knowing that you are, you did a lot of mischief,
but when the ‘I am’ is not there, there is no question of mischief.
235
The ‘I am’ is absent only in the state of ‘samadhi’, when the self
merges in the Self. Otherwise it will be there. In the state of a
realized person the ‘I am’ is there, he just doesn’t give much
importance to it. A ‘jnani’ is not guided by a concept.
236
This body is like an instrument that says ‘I am’, like an announcer.
Presently you think you are the body-mind, and whatever concepts
you have gathered are flowing out. When you begin spirituality,
you reject the body-mind with ‘I am not that’. Then you come to
the ‘I am’ only, without words. Then you are everything; you are
not confined to the body.
237
The riddle of spirituality cannot be solved by the intellect. At the
most, your intellect can provide you with livelihood. Whatever you
try to become, that is not you. Before the words come out, before
you say ‘I am’, that is you. You must be concerned with only
yourself. Don’t worry about anybody else. What are you?
238
The capacity of consciousness is something astounding. I didn’t
know I was, and then suddenly I knew ‘I am’. This ‘I amness’ is
the power of ‘Maya’.
239
What is the most ingrained habit you have? It is to say ‘I am’. This
is the root habit. Words and experiences are unworthy of you. This
habit of experiencing will not go until you realize that all this is the
domain of five elements, and the experiences in the five elements,
are unreal. This ‘I amness’ itself is unreal.
240
You must give up the identity with the body. Abidance in that
knowledge ‘I am’ which does not identify with the body-mind is
the spiritual light. Self-love and ‘I am’ without words are the same.
The sickness may come and go, but the self-love does not go.
241
Until you recognize and completely identify yourself with the
knowledge ‘I am’, you will identify with the body. When one
disidentifies with the body, one transcends not only the body but
consciousness as well, since consciousness is a product of the
body. The consciousness no longer says ‘I am’, ‘I am’.
242
When you were unaware of this message of ‘I am’ how did you
function? The question I put, nobody can answer. All of your great
scholars, people with a lot of knowledge, have gone into quietude.
243
That state of being is common to all, which is the message ‘I am’
without words. Change is only in the mind-flow. All the studies
you are doing are in the realm of mind-flow. The sense of ‘I am’ is
present because of your birth,through which you encounter many
thoughts and concepts, always changing. Presently the message ‘I
am’ is constant.
244
The body is not you, the name is not you. The body is the food you
have consumed; the taste of it is the knowledge ‘I am’. That is
Self, the feeling ‘I am’, that is the love to be. How amazing, how
incredible, it has no name, but you give many names to it. It is the
Self, the love to be. That love tobe is all pervading. Before you
conceptualize anything, you are, even before the knowingness, you
are.
245
You are afraid because you have assumed something as ‘I am’,
which actually you are not. Suppose you find a diamond ring on
the road and you pocket it. Since it is not yours, a fear overcomes
you. When you put on an identity that is not yours, you are afraid,
but when you are the pure ‘I amness’ only, there is no fear.
Presently you are this ‘I am’, butthis ‘I am’ is not the truth.
Whatever you are prior to the appearance of the ‘I am’, that is your
real nature.
246
Don’t roam about, don’t come here either. Abide in the quietude,
peace, stability. Here we are not engaged in any buying or selling.
That knowledge ‘I am’, without concepts, is evoked or stimulated
by the consciousness and peace which emanate from this place.
247
You did not have the concept ‘I am’ in the course of the nine
months in the womb. Understanding this state of affairs, the
concept ‘I am’ comes spontaneously and goes spontaneously.
Amazingly, when it appears, it is accepted as real. All subsequent
misconceptions arise from the feeling of reality in the ‘I amness’.
Try to stabilize in the primary concept ‘I am’, in order to lose that
and with it all other concepts. Why am I totally free? Because I
have understood the unreality of that ‘I am’.
248
If you sit here quietly, being onewith the knowledge ‘I am’, then
you are not concerned with the world or what goes on in the world.
It is only when the consciousness starts operating and there are
various movements in the consciousness that the behavior in the
world takes place. When I am not conscious of the existence of the
body, experiences are not registered.
249
The ‘mumukshu, is in kindergarten, spiritually inclined, but
identifying with the body-mind. The ‘sadhaka’ is one who has disidentified with the body-mind. A ‘siddha’ is one who has stabilized
in the knowledge ‘I am’, and in the process, has transcended it. In
this journey you very well know where you are.
250
The core of this consciousness is knowingness, to know ‘I am’. It
is not a personality, not an individual. It is total manifestation.
Beingness is there, it fills everything. Nevertheless, this quality ‘I
am’ is the result of the material, objective body. In the seed the
whole tree is latent. In the droplet ‘I am’ all three worlds are
squeezed in.
251
The highest state is the state of a ‘jnani’. The first step is to be that
droplet (‘I am’). In the process of knowing that droplet, you are out
of it, and that is a ‘jnani’. A ‘jnani’ is not obsessed by any
calamities or any problems, because he has transcended the ‘I am’
principle. He watches the play as a witness.
252
The whole universe is experienced in the consciousness ‘I am’. If
that is not there, what else can ever exist? This consciousness is
beating a drum; everyone is carried away by the noise of the drum.
Who looks for the drummer? Who is sounding and beating the
drum? It is so amazing that no one casts even a glanceat this speck
of consciousness.
253
The habit of considering the Self as body has influenced everybody
too much.
Worship the knowledge ‘I am’ as God, as your Guru. The
knowledge ‘I am’ is your Guru. Be in it. Do you see the image of
yourself in the mirror first, or do you know you are prior to that?
Which is first? If you are not, can you see your image in the
mirror? Give up trying to evaluate the real I or the counterfeit I, but
associate with the ‘Brahman’, I am the ‘Brahman’.
254
The letters ‘I am’ are written spontaneously with a certain ink.
What is that ink which was used to write that which you are? In
that ink with which the letters ‘I am’ were written, in that ink of
the title of ‘Tej SeshBhagavan’ is confirmed by the ‘Vedas’.
‘Sesh’ means the leftover, the remains. That ‘Tej Sesh Bhagavan’
has come spontaneously and will spontaneously go. The firm
conviction that I am this, the three states – waking state, deep sleep
and the knowledge ‘I am’ – are the aspects of that ‘Tej Sesh
Bhagavan’. You are not that.
255
The message ‘I am’ is there. The mind flow is also there; it is not a
personality, it is the consciousness. The very idea that you are the
body is ridiculous; the consciousness is experiencing its
manifestation. A rare being will realize this.
256
The Ultimate you can never be lost; whatever you have lost, you
have lost only words. The Ultimate you knows or feels ‘I am’
without words. Through this ‘I am’ comes the world knowledge.
You are not in isolation; you are part and parcel of the world
knowledge.
257
Presently the feeling that you are is also memory. To sustain that
memory of ‘I am’, all these raw materials are necessary. You are
not that ‘I am’. You are as the Absolute, prior to this ‘I am’.
258
One cannot see rays of light, as such; they reflect only when they
encounter another object. Similarly ‘I am ness’ is the interruption
because of these five elements and three ‘gunas’. That is why the
feeling ‘I am’ is felt; but without the feeling of ‘I am’, still you are.
259
Start with the body. From the body you get the knowledge ‘I am’.
In this process you become more and more subtle. When you are in
a position to witness the knowledge ‘I am’, you have reached the
highest. In this way you must try to understand, and the seeds of
knowledge will sprout in you.
260
Now what is it that we are concerned with? We are dealing with
the physical form, which is made up of, and fed by, the five
elements. In that form are operating the life force (the vital breath)
and this consciousness that is, the knowledge ‘I am’ or the sense of
being, the sense of existence. The latter is the ‘sentience’, which is
the gift of the consciousness.
261
Each of must say ‘I am’ and realize it. There is no ‘you’, and there
is no ‘me’, as individual entities. Until the ‘I am’ thought was
there, there was no manifestation;both came about simultaneously.
262
This knowledge ‘I am’, this consciousness, has come out of the
prior state when there was no consciousness. The consciousness is
a state which is now with us and because of which we suffer; and
before this consciousness came, a state prevailed when we were
not conscious and which was a happy state.
263
Guru means the ‘I am ness’ itself, which always reminds you ‘I
am’, ‘I am’, ‘I am’ – that is guru-guru-guru, like the sound of a
motorcar starting. It is a continuous reminder that you are.
264
Is it necessary that you should remember that you are (‘I am’)?
Spontaneously you know and remember that you are. That is why
you have come here, have you not? It is because you are. Stay put
there.
265
In order to not mistakenly hold on to something as ‘I am’ don’t
say I am this, I am that; just hold on to yourself, you are, just be.
Just be ‘you are’. Do you follow?
266
You are the knowledge ‘I am’. So if you want to worship, worship
that knowledge ‘I am’. Be devoted to that ‘I am ness’ only. When
you do that, other rituals become redundant and useless. Finally
when you realize that everything is useless, everything is
‘Brahman’, it means you are at the ‘Parabrahman’ level, the
absolute level. When at that level, you will envision everything as
useless, including the ‘Brahman’ because the ‘Brahman’ is also
reduced to illusion. Therefore all these talks, including my own
will be reduced to illusion when you reach the highest.
267
The one who abides in that principle by which he knows ‘I am’, he
is the manifest. He abides in that manifest ‘Brahman’ all the
twenty-four hours. Whether the body remains or not, that manifest
self-principle always remains. You must continually remember,
‘chew the cud’, that the knowledge ‘I am’ signifies knowing all
gods, all the ‘Vedas’, it is the ‘Brahman’ only. You must
continually think about it, and should in the course of such
reminiscing, the body drop off,then, that consciousness will
definitely be the highest.
268
You are sitting here: ‘you are’, prior to words. Now the hearsay
goes ‘I am’, ‘I am’ means the flow of the mind has started. Now
whatever you say with that ‘I am ness’, through the mind about
‘you’, you have represented as yourself. But that is not so.
269
The capital we have is the knowledge ‘I am’. But what have we
done? We have handed over that knowledge to the body and we
say ‘I am the body’. Thereby we have reduced the totality, the
limitless, to the limited – a specified insignificant body. And that is
why, being unable to give up this association with the body, we are
afraid of dying.
270
The vital force carries out all the activities. The mind
communicates, and the knowledge ‘I am’ is merely a witness; this
is the actual state of affairs. But all these – that is, food body
quintessence, and the knowledge ‘I am’, the vital breath and the
mind – these are all a temporary phase only; so long as the food
essence is available, the knowings will last.
271
The knowledge ‘I am’ is the product of interaction within the five
elemental state, You are not that! You as the Absolute, are not the
knowledge ‘I am’.
272
It is very simple. The body and in the body…it is like a coin. On
one side, you have the vital breath for making possible all activity;
and on the other side is the knowledge ‘I am’. Only when the vital
breath is there, the knowledge ‘I am’ is present. When the vital
breath leaves the body, the knowledge ‘I am’ also disappears. And
both of these are the product of the food essence body. I am not
that; this entire composite I am not. This you have to realize.
273
Find out why you are, what is the cause of your being ‘I am’?
Actually you had no knowledge that you are or you were. But at
this moment, you know you are. Why is that? Understand its cause.
You alone know why you are; why is it offered to you that you are,
you alone know. Don’t ask anyone else about it, but inquire by
yourself. Don’t bother about others, worry only about yourself.
That knowledge ‘I am’ is the product of what, is due to what? How
and why? Inquire only into this matter.
274
Only that individual who has lost his individuality has merged with
the ‘Parabrahman’. So the individuality must go. The entire world
moves on the basis of one concept, and that is ‘I am’ – the
fundamental concept of one’s individuality.
275
Ultimately all these concepts can and must be understood to be
false, but the difficulty and the essential thing is to be convinced
that the original basic concept ‘I am’ itself is false.
276
The aim is to awaken yourself to the faith in the self, ‘I am’. That
is the entire purpose. So whatever is inductive to that development,
you may accept. Suppose you have faith in a living guru, then,
accept a living guru. If you have faith in a guru who has left his
body, accept that guru.
277
First of all, this knowings appeared, the knowings ‘I am’;
later on you embraced the body. Hold on to this only, and don’t
ask any questions. You came to know yourself, ‘I am’, to abide in
that itself is ‘bhakti’, the devotion.
278
Before you occurred to yourself as‘I am’; you were in the highest
state – the guru of the gurus – the ‘Parabrahman’ state. Later on
you started filling up with all kinds of grosser matter and you came
down to the body sense – I am the body. So, all these impurities
have to be removed. Until then, you have to stay put in the
quietude.
279
Your fall started with the appearance of that being ness, ‘I am’.
With the appearance of this knowings ‘I am’, the next fall was
embracing the body as ‘I am’. And then you gathered so many
things onto yourself. Hold on to the state of knowing yourself as ‘I
am’ as the truth. All other things you have gathered to yourself are
unreal.
280
From the no-knowing state, the first veil I took was that of ‘I am’,
that was formless, nameless. But I embraced the body: I got a form
for myself; I got a name for myself. This was the fall. Therefore all
sages advise: Give up the shackles of the body! ‘I am the body’ –
these are the shackles. Give them up.
281
This is no joke, but you can become ‘Parabrahman’ right now.
Only it is not a commodity that you can acquire. You, a hundred
years ago, were the ‘Parabrahman’. Give me all the information
about that state of a hundred years back. Focus your attention only
on that consciousness ‘I am’. Don’t be led astray by all the so called spiritual disciplines and rigmaroles.
282
Who has the knowledge ‘I am’? Somebody in you knows the
knowledge ‘I am’, who is it? It is very obvious that you know you
are, but what or who is it that knows you are?
283
It is pure awareness that knows ‘I am’. Who can understand that
illusory state? ‘I am ness’ is illusory only. It is not a perfect state, it
is illusion. Who knows the illusion? A non-illusory state only can
know the illusory state. But wha tis the necessity to say pure
awareness? ‘Awareness’ means pure. Since awareness knows ‘I
am’, it is other; it is more than ‘I am’. That is the highest; there are
no gradations in awareness. In the Absolute, the ‘Parabrahman’
state, there is no question of impure or pure awareness.
284
You are not the personality or the individual. The quintessence of
this food, which in turn is the outcome of the five-elemental play,
is the taste ‘I am’. ‘I am’ is not a personality or an individual. I am
addressing that principle, that touch of ‘I am’, that consciousness
which is the product of the food essence body.
285
How can you speak or develop any concept unless the primary
concept ‘I am’ is available? This primary concept begets further
concepts, that is, all other conceptsoccur to it. However, whatever
concept occurs to you, including the primary concept ‘I am’, is not
the eternal state.
286
This primary concept, ‘I am ness’ is dishonest, because it is still a
concept only. Finally one has to transcend that also and be in the
‘nirvikalpa’ state, which means the concept-free state. Then you
have no concept at all, not even of ‘I am’. In that state one does not
know that one is. This state is known as ‘Parabrahman’: ‘Brahman’
transcended. ‘Brahman’ is manifest; ‘Parabrahman’ is beyond that,
prior to that; the Absolute. Do you understand what I am driving
at? Whatever you caught in your attention, that attention should
eventually turn into no-attention. The state that is finally left over
is Awareness, ‘Parabrahman’.
287
With the arrival of the consciousness,it occurs to you that you are;
simultaneously, ‘I am’ occurs to you or in your attention. So when
the consciousness is not there, attention is also not there.
Subsequent to the arrival of consciousness and attention,
everything else crept in. The Absolute state is prior to
consciousness; it means the unborn state. Since the ‘Parabrahman’
is the unborn state, prior to consciousness, can it have an iota of
knowledge?
288
How can you retain the pride that I am like this? This ‘I am’
business depends entirely on the food essence. So how can you
retain it perpetually – that I shall remain like this only? To extract
any essence, water is very necessary, and the water quality is
bound to dry up.
289
The knowledge ‘I am’ is a primary concept, and is also non eternal. The One, the Absolute, which is eternal and aware, why
should he worry about anybody else?
290
Once you reject what you are not, whatever finally remains, the
leftover, is yourself – your true nature. Presently, whatever you
know is ‘I am’, this ‘I am’ is the product of the five elements. Out
of the elements comes the food body and because of the food body,
that ‘I am ness’ is sustained. And you are also not that ‘I am’. ‘I
am’ is the taste, the fragrance of this food body. The ultimate ‘you’
has no fragrance, no taste, no touch of ‘I am ness’.
291
The scriptures say that we have our‘karma’ and our sin and that is
why we are here, but this is for the ignorant masses. One who has
realized the self-knowledge ‘I am’ for him these stories are of no
use.
292
The primary illusion is only this knowings ‘I am’, prior to that
there was no illusion. This very consciousness is the source of
illusion. This illusion or consciousness or ‘I am ness’ does not
remain as something eternal. It is liberated; this non-eternal
consciousness is liberated, when the knowings is transformed
into non-knowings, that is liberation.
293
To produce the source of the mind, ‘I am’, you must have the
ingredient of the five-elemental juice. If that is available, the
sprouting of the mind can begin with ‘I am’. You know you are
before even speaking the words ‘I am’. Subsequent to the
knowings ‘I am’, you say ‘I am’ by words.
294
Are you not even before you have spoken the words ‘I am’? Stay
put there only. There begins your spirituality, the foremost ‘you’,
‘I am’ without words, before the beginning of words. Be there; out
of that grows the experience ‘I am’. Witnessing happens to that
principle which prior to your saying the words ‘I am’. There is no
such thing as deliberate witnessing. Witnessing just happens, by
itself.
295
You must analyze ‘death’, the meaning of this common parlance.
At the time that death occurs, the vital breath quits the body,
gradually leaves the body. At the same time as the vital breath, the
mind and the language also go out. Simultaneously, this quality of
‘I am’, this ‘sattva-guna’, the quality of being ness, also departs or
goes into oblivion. Only I, the Absolute remains. Stay put there
only; nothing happens to I, the Absolute.
296
Here is an article before it came into existence, what was its name?
From non-being into the being state, how was it observed? You
just felt that touch. Before observing anything we feel the touch of
‘I am’. To realize that state prior to conception, that eternal state,
whatever that state is, to abide in that is the highest. Now, for your
sake, I attach a name to it, the ‘Parabrahman’ state – the Absolute.
297
A ‘jnani’ knows that he has realized when he recognizes his
knowings, which is the sense of‘I am’. Right here and now you
are in the realized state. But you try to judge it through desires and
mind-concepts, hence your inability to apperceive it and abide in it.
In the ‘jnani’ state, there is no need for anything, not even to know
oneself. You are attached to the body-senses; therefore even
though you may attain an age of hundred years, you still would
crave for more years.
298
On the state of ‘non-being ness’, the being ness appeared together
with manifestation, creating a feeling as if ‘I am’; who that is, is
not important, only ‘I am’ is important. The initial humming of the
being ness as ‘I am, I am’ is the duality. But who accepts the
duality? The ‘non-being ness’ accepts duality with the being ness.
The Absolute ‘non-being’ state, by assuming the being state,
becomes dual in manifestation.
299
First you have what is called ‘atma-bhava’ – that is the ‘I am’
sense. Later, this sense identifies with the form of a body, when it
is called ‘aham-akar’, the ‘I am’ form, this is ego. Ego is never a
title or name, but just a sense of ‘I am’ prior to words. The waking
state, the sleep state and the knowings ‘I am’ constitute an ego.
In the absence of these three states what do you think you are?
What would be the evidence of your existence?
300
The knowledge ‘I am’ is nothing. That knowledge is like a guest; it
comes and goes. You have come here; you are very clever. Now
what did happen? All the knowledge, which you had collected
elsewhere and brought here, is rendered useless and redundant. So
long as being ness is there, all worldly activities will go on. But you
now realize that ‘You’ are neither the activities in the being ness
nor the being ness. ‘You’ as the Absolute, are none of these.ness, which is the sense of‘I am’. Right here and now you
are in the realized state. But you try to judge it through desires and
mind-concepts, hence your inability to perceive it and abide in it.
In the ‘jnani’ state, there is no need for anything, not even to know
oneself. You are attached to the body-senses; therefore even
though you may attain an age of hundred years, you still would
crave for more years.
298
On the state of ‘non-being ness’, the being ness appeared together
with manifestation, creating a feeling as if ‘I am’; who that is, is
not important, only ‘I am’ is important. The initial humming of the
being ness as ‘I am, I am’ is the duality. But who accepts the
duality? The ‘non-being ness’ accepts duality with the being ness.
The Absolute ‘non-being’ state, by assuming the being state,
becomes dual in manifestation.
299
First you have what is called ‘atma-bhava’ – that is the ‘I am’
sense. Later, this sense identifies with the form of a body, when it
is called ‘aham-akar’, the ‘I am’ form, this is ego. Ego is never a
title or name, but just a sense of ‘I am’ prior to words. The waking
state, the sleep state and the knowings ‘I am’ constitute an ego.
In the absence of these three states what do you think you are?
What would be the evidence of your existence?
300
The knowledge ‘I am’ is nothing. That knowledge is like a guest; it
comes and goes. You have come here; you are very clever. Now
what did happen? All the knowledge, which you had collected
elsewhere and brought here, is rendered useless and redundant. So
long as being ness is there, all worldly activities will go on. But you
now realize that ‘You’ are neither the activities in the being ness
nor the being ness. ‘You’ as the Absolute, are none of these.
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