Awareness is self evident. It indicates that contains its own proof of existence without any other need for demonstration. It is not only self evident but most obvious meaning easily recognized. At this very moment, the reader is aware. No one needs to point out to you, the reader, that you are aware. Can you deny your awareness at this very moment? Obviously, not! Then, why is it that you are in search for the most obvious and self evident? Aha! Here is something that now needs to be investigated by none other than you. Thats right. YOU are going to investigate who is it that wants to seek out awareness. There lies the answer and an end to the seeking.
Awareness has no particular shape, size, form or name. It is not something that can be grasped by the mind in the objective sense. If you are asked " Are you aware?", you answer, " yes, I am aware". If only you could stop there, the answer would be complete. But, then, you go on to answer " I am aware. I am John (or so and so)". If it would make it easier for you to understand, perhaps you could replace the word 'aware' with the word 'awake' and yet it would lead you to the same understanding. What did you do to be aware or awake? Did not awareness or wakefulness just come spontaneously? If you try to attach any attribute to awareness, all you come up with is nothing. There are no attributes that you can add to awareness when left as it is. Awareness just is. No denying of the fact that you are aware, right now and right here.
Now, you may wonder, how a "me" came into the picture. Precisely, a "me" comes and goes, and yet the awareness remains. This is evident to everyone, in the state of deep sleep there is no "me" and yet there is awareness. Every perception including perception of thoughts happens in awareness. Thoughts come and go and yet awareness remains as it is. Yet it is a strange mystery of nature, that in this awareness, the "I-thought" is somehow considered to be a real entity with substance and independence. Because, the "I-thought" is considered to be something substantial, a story is built on this "I-thought". This "I-thought" which is nothing but a transient, non-entity called "me" or "mine", wants to seek and find awareness in the world of objects and other perceptions. This "me" completely forgets wherefrom it came into the field of perception. The "me" is but a transient thought with no substance or independence by itself. Can one have thoughts without awareness? Are not thoughts by themselves an object of awareness? Amazing, isn't it?
So, self inquiry or the investigation of the self is not into awareness (which you already are), but into establishing the falseness of the "I" or the "me" or "mine". The awareness is self shining like the sun. One does not need a lamp to go out to look for sunlight. In the same way, awareness is obvious and self evident. What is needed is just an investigation into the nature of one's delusion into thinking that one is an individual entity. Rather, why not just be as you are, just the pure awareness?
Monday, May 13, 2013
Monday, April 29, 2013
Consciousness is All There Is
All there is, is consciousness. It means that whatever is perceived is because of consciousness and is a content of consciousness. The contents of consciousness cannot be anything other than consciousness. There can be no world without the body. There can be no body without the mind. The mind is nothing but a bundle of thoughts. The mind creates the idea of individuality. Because of this creation of individuality or the first Person, the "I-thought", there is an idea of separation of the individual from the rest of creation. Because, there is a first Person, there is the idea of a second person, and third person and so on and so forth. There cannot be a mind without consciousness. Consciousness is the source of the mind. Finally, there cannot be consciousness without the Absolute. The Absolute is the Ultimate Truth or Reality.
When the great Sages of the past talked about individual or personal consciousness versus universal consciousness, they were trying to make it easier for the seeker to understand the essence of the teaching of Advaita or non-duality from the perspective of the relative since the seeker thinks everything is relative to him or her. Actually, there is no such thing as individual or personal consciousness. Consciousness is consciousness. So, what creates the idea of individuality? The consciousness (which is the same everywhere) identifies with the body and this identity is established through the ego or the I-thought. By creation of the ego, the unlimited consciousness now believes itself to be a limited entity, the body and creates the idea of being a person, a first person -"I". Thereby, begins all the miseries for this so called individual. Now, this individual, the first person, which is nothing but a thought (the "I-thought"), pretends to be the doer of actions and the reaper of the fruits of the actions and in doing so wants to avoid unhappiness and believes that eternal or unending happiness can be achieved by pursuing a course of right action. And thinking that the body is the form representing him or her, this individual goes through the repeated cycles of misery and suffering. This non-entity called "I", now wants to seek out the Real Self. Really? Now, how can there be two selves? It is amazing indeed that being the Reality, you want to seek out the Reality! Strange is this world indeed! The Guru comes along and advises careful inquiry into the nature and source of this very individual by the individual, and then it becomes clear that there is actually no individual at all in the first place. The ego is like a ghost which vanishes upon searching for it. The mind has created the idea of being an individual entity where none exists. Then this individual believing itself to be suffering wants to pursue sadhana (or spiritual practice) to get out of this suffering and misery by seeking out the Reality. Is it not clear that the whole idea of a seeker and seeking is just playing out in the mind. No mind, no seeker, no seeking- just being.
In self-inquiry, one is looking for the source of the ego. In doing so, the ego vanishes and is replaced by the unlimited, expanse of consciousness which takes over and there is immediate realization of the Real Self as the cause of this universe. There is no sense of an "I' when the mind is turned inwards to its Source. The mind, in turning inwards to the Source, actually disappears in favor of the Real Self or the consciousness. If all is consciousness, who are you?
When the great Sages of the past talked about individual or personal consciousness versus universal consciousness, they were trying to make it easier for the seeker to understand the essence of the teaching of Advaita or non-duality from the perspective of the relative since the seeker thinks everything is relative to him or her. Actually, there is no such thing as individual or personal consciousness. Consciousness is consciousness. So, what creates the idea of individuality? The consciousness (which is the same everywhere) identifies with the body and this identity is established through the ego or the I-thought. By creation of the ego, the unlimited consciousness now believes itself to be a limited entity, the body and creates the idea of being a person, a first person -"I". Thereby, begins all the miseries for this so called individual. Now, this individual, the first person, which is nothing but a thought (the "I-thought"), pretends to be the doer of actions and the reaper of the fruits of the actions and in doing so wants to avoid unhappiness and believes that eternal or unending happiness can be achieved by pursuing a course of right action. And thinking that the body is the form representing him or her, this individual goes through the repeated cycles of misery and suffering. This non-entity called "I", now wants to seek out the Real Self. Really? Now, how can there be two selves? It is amazing indeed that being the Reality, you want to seek out the Reality! Strange is this world indeed! The Guru comes along and advises careful inquiry into the nature and source of this very individual by the individual, and then it becomes clear that there is actually no individual at all in the first place. The ego is like a ghost which vanishes upon searching for it. The mind has created the idea of being an individual entity where none exists. Then this individual believing itself to be suffering wants to pursue sadhana (or spiritual practice) to get out of this suffering and misery by seeking out the Reality. Is it not clear that the whole idea of a seeker and seeking is just playing out in the mind. No mind, no seeker, no seeking- just being.
In self-inquiry, one is looking for the source of the ego. In doing so, the ego vanishes and is replaced by the unlimited, expanse of consciousness which takes over and there is immediate realization of the Real Self as the cause of this universe. There is no sense of an "I' when the mind is turned inwards to its Source. The mind, in turning inwards to the Source, actually disappears in favor of the Real Self or the consciousness. If all is consciousness, who are you?
Sunday, March 17, 2013
Why You Are NOT The Mind - Part 2
Now that you have hopefully convinced yourself that you are not the material body, it is time to convince yourself fully that your are not the immaterial mind. Before we go any further, what exactly is the mind? It certainly is not matter, contrary to what you may think. The mind is nothing but a bundle of thoughts. Let us examine if you can be the mind.
There are several ways in which one can go about investigating this subject. It does not matter how you convince yourself as long as you can and develop the strong conviction that there is no way you can be the mind. Depending on what hits home one can reach one's conclusion his or her own way.
One way would be to examine the subject versus the object. For example, right now you are looking at a computer screen, which is an object. If asked as to who owns the computer, you may say "my computer". In that case, there is an "I'(me) -the subject and there is the "not-I" which would be the object or in this case the computer screen. Same way, you can point to your pen and once again you may say "my pen". In this case there is the "me or I"- the subject and there is the pen (not "I"). In the same way, you can point to your hand and say "my hand". Again, "my" (the subject) and the hand ("not-me"). You can also qualify that statement by saying that "I am the knower of the existence of my hand". In this case, the knower would be "I" and the known would be "the hand" ("not I"). You can say "my thoughts" quite correctly since you know the thoughts and are aware of your thoughts. Therefore there is the "I" (the knower of the thoughts) and there are the "thoughts" ("not-I"- the known or the object of your knowledge). Since you know your thoughts you obviously cannot be the thoughts. The knower (subject) cannot be the known (object). Since you are the knower of the mind, you cannot be the mind.
Another way to go about it would be to see if you can actually be a thought. A thought is transient. It comes and goes. However, you cannot deny the fact that you exist apart from thoughts. You KNOW that you are, right now and right here. Even if the thoughts are constantly changing, you remain as you are - unchanging. In the absence of thoughts, you ARE. For instance, there are no thoughts in deep dreamless sleep. Yet, you cannot deny the fact that you existed in deep dreamless sleep. For you wake up and say "I slept". For one to have remembrance or memory of the experience of absence of thoughts(like in deep dreamless sleep) one would have to have existed then and now to recollect that experience. To put it another way, without your existence in deep dreamless sleep, there is no way you can recall your experience of ignorance or forgetfulness or absence of thoughts during sleep. Once again, you are the KNOWER of your experience of absence of thoughts (the KNOWN) in deep dreamless sleep. Therefore, the subject- "I" is beyond or prior to the object and existed in the absence of thoughts. The subject, "I", is beyond objectification for as soon as you try to objectify the "I",there has to be another "I-the knower" of the "I" that you are trying to objectify or know .
There are so many ways in which one can investigate to attain the conviction that one is not the mind. At the end of this investigation, you are sure that you are neither the mind nor the body. So, where does that leave you?
There are several ways in which one can go about investigating this subject. It does not matter how you convince yourself as long as you can and develop the strong conviction that there is no way you can be the mind. Depending on what hits home one can reach one's conclusion his or her own way.
One way would be to examine the subject versus the object. For example, right now you are looking at a computer screen, which is an object. If asked as to who owns the computer, you may say "my computer". In that case, there is an "I'(me) -the subject and there is the "not-I" which would be the object or in this case the computer screen. Same way, you can point to your pen and once again you may say "my pen". In this case there is the "me or I"- the subject and there is the pen (not "I"). In the same way, you can point to your hand and say "my hand". Again, "my" (the subject) and the hand ("not-me"). You can also qualify that statement by saying that "I am the knower of the existence of my hand". In this case, the knower would be "I" and the known would be "the hand" ("not I"). You can say "my thoughts" quite correctly since you know the thoughts and are aware of your thoughts. Therefore there is the "I" (the knower of the thoughts) and there are the "thoughts" ("not-I"- the known or the object of your knowledge). Since you know your thoughts you obviously cannot be the thoughts. The knower (subject) cannot be the known (object). Since you are the knower of the mind, you cannot be the mind.
Another way to go about it would be to see if you can actually be a thought. A thought is transient. It comes and goes. However, you cannot deny the fact that you exist apart from thoughts. You KNOW that you are, right now and right here. Even if the thoughts are constantly changing, you remain as you are - unchanging. In the absence of thoughts, you ARE. For instance, there are no thoughts in deep dreamless sleep. Yet, you cannot deny the fact that you existed in deep dreamless sleep. For you wake up and say "I slept". For one to have remembrance or memory of the experience of absence of thoughts(like in deep dreamless sleep) one would have to have existed then and now to recollect that experience. To put it another way, without your existence in deep dreamless sleep, there is no way you can recall your experience of ignorance or forgetfulness or absence of thoughts during sleep. Once again, you are the KNOWER of your experience of absence of thoughts (the KNOWN) in deep dreamless sleep. Therefore, the subject- "I" is beyond or prior to the object and existed in the absence of thoughts. The subject, "I", is beyond objectification for as soon as you try to objectify the "I",there has to be another "I-the knower" of the "I" that you are trying to objectify or know .
There are so many ways in which one can investigate to attain the conviction that one is not the mind. At the end of this investigation, you are sure that you are neither the mind nor the body. So, where does that leave you?
Friday, February 8, 2013
Why You Are NOT The Body - Part 1
You have always believed yourself to be the body. That is one of the primary reasons for your suffering. You have falsely assumed the identity of being the body. Yet, when you carefully analyze this question of whether you really are the body, you will be amazed by the overwhelming evidence to the contrary. There are two ways of being convinced about the answer to any question. One way is when someone shows you the answer and the other way is for you to discover the answer your self. In the case of established falsehood, the second method is the only way to expose the falsehood. Therefore, it is absolutely essential for you to discover yourself that you are NOT the body. No amount of convincing by anyone else will make you realize the false identity you have accepted i.e. "I am the body".
While there are infinite pointers to why you are not the body, we will discuss a few of them and hopefully that will trigger the process of discovery for the one who is reading this essay. Let us begin by assuming you are the body, since you have been fully ingrained into believing this so far.
If indeed you are the body, what material part of the body are you? Meaning, are you the water which compromises approximately 70% of the body, or are you the various minerals including carbon, iron, calcium, magnesium etc.? Or are you the oxygen or air that fill up the lungs and is carried by the blood? Or are you the space that is in between the cells and fills up the crevices of the interior of the body? Can you find yourself anywhere in particular in this material structure called the body? If so, where and which specific material can you call your self to be? Confused? Good! That is why it is necessary to start the process of discovery and hunt down this entity called "me" or "I" in this body that you want to identify with. You must find your self.
You start objecting after you listen to the above, and that is understandable. So, let us look at it from another angle. So, who is reading this article right now? Your answer would be " I am reading, naturally". All right, since you have already confirmed that you are the body, can you please answer which material part of the body is the one which is reading? Is it the carbon, water, oxygen, space or is it the iron, magnesium, potassium or zinc? Oh, the whole body is reading it? Is it the eyes that are reading it and if so, could the eyes placed in a bowl of formalin actually read? Obviously, the hands and feet or the trunk cannot be reading. Can't be the whole body in that case. Let us perhaps narrow it down a little more. Perhaps it is the brain. Really? The brain is also composed of the same material as the rest of the body with the exception that there is more water in the brain. Once again could it be the water or the carbon doing the reading? Can inanimate materials really see and read, comprehend, speak, hear or perceive? If not, then please answer who or what is it that does the act of perception, hearing, speaking or seeing. You get the drift of where this is going. If you really want to discover your self, you MUST answer and convince yourself regarding the questions and answers.
Not convinced yet? OK, then let us argue from a different angle. Remember, every one has his own way of doing things. You own this computer on which you are reading this message. If anyone asks you, whose computer is it? You answer, "my computer". There is you - the owner or one who is possessing the computer. And, there is the computer - the object that is possessed. In the same manner, if someone asks you, "whose body is it?". You answer, "my body". Again, the same conclusion. There is you - the owner of the body or one who possesses the body. And, there is the body -the object possessed. The owner cannot be the one that is owned. So, you have to figure out -"who is the owner"?
Anyway, one can go on and on about why you are NOT the body. It is pointless going on putting it all down on paper. Unless one can be convinced after self-questioning or self inquiry, one can go around in circles and make this whole discussion into an endless conversation piece. One must ask one's own self and figure it out. Go figure!
While there are infinite pointers to why you are not the body, we will discuss a few of them and hopefully that will trigger the process of discovery for the one who is reading this essay. Let us begin by assuming you are the body, since you have been fully ingrained into believing this so far.
If indeed you are the body, what material part of the body are you? Meaning, are you the water which compromises approximately 70% of the body, or are you the various minerals including carbon, iron, calcium, magnesium etc.? Or are you the oxygen or air that fill up the lungs and is carried by the blood? Or are you the space that is in between the cells and fills up the crevices of the interior of the body? Can you find yourself anywhere in particular in this material structure called the body? If so, where and which specific material can you call your self to be? Confused? Good! That is why it is necessary to start the process of discovery and hunt down this entity called "me" or "I" in this body that you want to identify with. You must find your self.
You start objecting after you listen to the above, and that is understandable. So, let us look at it from another angle. So, who is reading this article right now? Your answer would be " I am reading, naturally". All right, since you have already confirmed that you are the body, can you please answer which material part of the body is the one which is reading? Is it the carbon, water, oxygen, space or is it the iron, magnesium, potassium or zinc? Oh, the whole body is reading it? Is it the eyes that are reading it and if so, could the eyes placed in a bowl of formalin actually read? Obviously, the hands and feet or the trunk cannot be reading. Can't be the whole body in that case. Let us perhaps narrow it down a little more. Perhaps it is the brain. Really? The brain is also composed of the same material as the rest of the body with the exception that there is more water in the brain. Once again could it be the water or the carbon doing the reading? Can inanimate materials really see and read, comprehend, speak, hear or perceive? If not, then please answer who or what is it that does the act of perception, hearing, speaking or seeing. You get the drift of where this is going. If you really want to discover your self, you MUST answer and convince yourself regarding the questions and answers.
Not convinced yet? OK, then let us argue from a different angle. Remember, every one has his own way of doing things. You own this computer on which you are reading this message. If anyone asks you, whose computer is it? You answer, "my computer". There is you - the owner or one who is possessing the computer. And, there is the computer - the object that is possessed. In the same manner, if someone asks you, "whose body is it?". You answer, "my body". Again, the same conclusion. There is you - the owner of the body or one who possesses the body. And, there is the body -the object possessed. The owner cannot be the one that is owned. So, you have to figure out -"who is the owner"?
Anyway, one can go on and on about why you are NOT the body. It is pointless going on putting it all down on paper. Unless one can be convinced after self-questioning or self inquiry, one can go around in circles and make this whole discussion into an endless conversation piece. One must ask one's own self and figure it out. Go figure!
Sunday, January 27, 2013
Communicating Truth
There are several ways in which the Truth can be communicated to the seeker. For those of you who are new to the teachings of Advaita Vedanta, it may perhaps be beneficial to familiarize yourself with them before trying to understand the matter being discussed below. While it is absolutely true that no practice or sadhana is really necessary for Self Realization, for most of the seekers, a level of mental preparedness is essential to grasp the pointers to the Truth. There are several methods to improve the one pointedness or focus of the mind on only one object so as to filter out all unnecessary distractions for the mind. This one pointedness or determination of the mind is essential for the arrow of the pointer to strike the target. These methods would again depend on the nature of the mind of the seeker and level of maturity of the seeker. The methods include prayer, meditation, chanting (japa) or breath control (pranayama). It is beyond the scope of today's discussion to address all these methods and the reader is advised to inquire about the same in the many exhaustive works of Vedanta already available.
This discussion is regarding the pointers from the Guru when the seeker asks the Guru about the Ultimate Truth. This is true of seekers who have perhaps already exhausted all other avenues of reaching the Ultimate goal and have come to the Guru in desperation and hope to be finally liberated. Generally, depending on the level of maturity of the mind of the seeker, the Jnani (Realized one) will try to point him/her to the Truth. The Jnani can know, based on the questions that the seeker asks as well as the responses or answers to questions from the seeker, as to the level of maturity of the seeker. There are basically two methods of communication in this world. One is through the medium of silence and the other is through the medium of language and words or gestures, and the second is through silence. For most of you readers, the first method may seem a bit strange as to be even mentioned. Since, we are addressing this matter in the state of duality, remember that opposites or dyads are the nature of duality. What is silence without sound and what is sound without silence?
The Guru/ Jnani may decide to convey the message through silence or the look of Grace. Bhagawan Ramana Maharshi is a well known for using this method of conveying the Truth. It is a powerful method with immediate results for the mature seeker who is ready. To give an analogy, if the wood is dry and ready, a spark is all it takes for it to burn immediately. On the other hand, if the wood is only partially dry, it takes a little while for it to catch the fire and may need several attempts to light it. A wood that is still wet, will need more time for it to dry before the spark can even attempt to get it to burn. In the same way, the state of mind will determine if the pointer from the Guru will achieve immediate results or if more time is needed. In the method of silence, all it needs is for the Guru to look into the eyes of the seeker and the seeker is no more. The seeker becomes one with the Guru and the message gets through.
The other method of communication is through the medium of words or language. Since most seekers are immersed in this state of duality and language is the medium of duality (the speaker and the listener), this method is likely to work for the majority. Shree Nisargadatta Maharaj is an example of a Jnani who exploited this method of communication. After all, it does not matter how the message gets through to the seeker, the goal of the Guru is to make sure that it gets through. Even if the message from the Guru does not light the fire right away, in due course of time it will. The words of the Guru will never go to waste on the ears of a sincere and determined seeker. It is just a matter of time before the seed shall sprout, as the Maharaj used to say.
This discussion is regarding the pointers from the Guru when the seeker asks the Guru about the Ultimate Truth. This is true of seekers who have perhaps already exhausted all other avenues of reaching the Ultimate goal and have come to the Guru in desperation and hope to be finally liberated. Generally, depending on the level of maturity of the mind of the seeker, the Jnani (Realized one) will try to point him/her to the Truth. The Jnani can know, based on the questions that the seeker asks as well as the responses or answers to questions from the seeker, as to the level of maturity of the seeker. There are basically two methods of communication in this world. One is through the medium of silence and the other is through the medium of language and words or gestures, and the second is through silence. For most of you readers, the first method may seem a bit strange as to be even mentioned. Since, we are addressing this matter in the state of duality, remember that opposites or dyads are the nature of duality. What is silence without sound and what is sound without silence?
The Guru/ Jnani may decide to convey the message through silence or the look of Grace. Bhagawan Ramana Maharshi is a well known for using this method of conveying the Truth. It is a powerful method with immediate results for the mature seeker who is ready. To give an analogy, if the wood is dry and ready, a spark is all it takes for it to burn immediately. On the other hand, if the wood is only partially dry, it takes a little while for it to catch the fire and may need several attempts to light it. A wood that is still wet, will need more time for it to dry before the spark can even attempt to get it to burn. In the same way, the state of mind will determine if the pointer from the Guru will achieve immediate results or if more time is needed. In the method of silence, all it needs is for the Guru to look into the eyes of the seeker and the seeker is no more. The seeker becomes one with the Guru and the message gets through.
The other method of communication is through the medium of words or language. Since most seekers are immersed in this state of duality and language is the medium of duality (the speaker and the listener), this method is likely to work for the majority. Shree Nisargadatta Maharaj is an example of a Jnani who exploited this method of communication. After all, it does not matter how the message gets through to the seeker, the goal of the Guru is to make sure that it gets through. Even if the message from the Guru does not light the fire right away, in due course of time it will. The words of the Guru will never go to waste on the ears of a sincere and determined seeker. It is just a matter of time before the seed shall sprout, as the Maharaj used to say.
Sunday, December 23, 2012
In Search of God
What is the seeker actually seeking? Is he or she not searching for God? The search begins by looking for God and the search ends in one's own Self. One goes out in search, only to return back to one's own Self. God Realization and Self Realization are one and the same.
The search is not outside but within. Saint Kabir has made this so clear in this simple but profound couplet. No need for any further discussion. As simple and as clear a pointer as can be.
Jab Mein Tha Tab Hari Nahin, Jab Hari Hai Mein Nahin
Sab Andhiyara Mit Gaya, Jab Deepak Dekhya Mahin
Sab Andhiyara Mit Gaya, Jab Deepak Dekhya Mahin
Translation
When "I" was, then Hari (God) was not, Now Hari (God) "is" and "I" am not
All the darkness (ignorance) got erased, When I saw the Light within.
All the darkness (ignorance) got erased, When I saw the Light within.
The Known is Not Real
Strange as it may seem, the seeker is on a quest of more knowledge. The seeker feels that one more bit of information may seal the deal in his search for the Truth or Reality. The seeker strongly believes that there may be a missing bit of information that will somehow solve the puzzle of the nature of Reality. Nothing can be farther from the truth.
While it is true that a Guru is a must for showing the way to Reality, the Guru actually does not tell the seeker the Truth. The Guru is a guidepost pointing in the direction of Reality. The seeker must then do a sincere inquiry into the nature of Reality and constantly keep his mind focused on this matter of interest. Why is it that the Guru will not reveal the Truth to the seeker? Is the Guru not interested in the liberation of the seeker? Of course not. There is nothing more important to the Guru than to liberate the seeker. The Guru keeps repeating the same instructions again and again. It is the doubting seeker that fails to grasp the pointers from the Guru.
The Guru has told that whatever is known is not Real. For those of you who are still wondering what exactly does one mean by "Real", here is an explanation. In brief, Real would be anything that does not change. It thereby implies that the Real would be changeless, unmoving, immortal (beyond birth and death) and eternal (beyond time). On inquiry it becomes obvious that all that is within the realm of the known is capable of change. All objective knowledge is therefore unreal. The only unchanging knowledge is the Self Knowledge or the Knowingness that I am. This is the closest one can get to information about Reality. However, this knowledge or sense of being or sense of 'I', is also not real. You have to investigate as to when and how you got this knowledge or sense of 'I'. Is this sense of 'I' going to last forever? Is this sense of 'I' not related to the presence of a body? If there is no body, would there be a sense of 'I'? This sense of 'I' came spontaneously and will go spontaneously. There is nothing you can do to hold on to it. But, as long as it is there, you love this 'I' and want it to go on forever. Ramana Maharshi said "what comes and goes is not real". So, you know that this 'I' is also not real.
The Knowledge itself knows that the 'I' is unreal. There is no entity that has this knowledge. Just Knowledge itself Knowing. In the absence of the 'I', who is there is know the Reality? The Jnani (one who has Realized) does not go about saying " I am Real and you are unreal". On the other hand, the Jnani says " I am unreal and you are unreal". The Jnani knows that the play of dyad and triads, of knowledge and ignorance, is itself an illusion or maya.
The Jnani knows that the Unknown is the Reality. Whatever is known cannot be Real. Therefore, you can only know what you are not.
While it is true that a Guru is a must for showing the way to Reality, the Guru actually does not tell the seeker the Truth. The Guru is a guidepost pointing in the direction of Reality. The seeker must then do a sincere inquiry into the nature of Reality and constantly keep his mind focused on this matter of interest. Why is it that the Guru will not reveal the Truth to the seeker? Is the Guru not interested in the liberation of the seeker? Of course not. There is nothing more important to the Guru than to liberate the seeker. The Guru keeps repeating the same instructions again and again. It is the doubting seeker that fails to grasp the pointers from the Guru.
The Guru has told that whatever is known is not Real. For those of you who are still wondering what exactly does one mean by "Real", here is an explanation. In brief, Real would be anything that does not change. It thereby implies that the Real would be changeless, unmoving, immortal (beyond birth and death) and eternal (beyond time). On inquiry it becomes obvious that all that is within the realm of the known is capable of change. All objective knowledge is therefore unreal. The only unchanging knowledge is the Self Knowledge or the Knowingness that I am. This is the closest one can get to information about Reality. However, this knowledge or sense of being or sense of 'I', is also not real. You have to investigate as to when and how you got this knowledge or sense of 'I'. Is this sense of 'I' going to last forever? Is this sense of 'I' not related to the presence of a body? If there is no body, would there be a sense of 'I'? This sense of 'I' came spontaneously and will go spontaneously. There is nothing you can do to hold on to it. But, as long as it is there, you love this 'I' and want it to go on forever. Ramana Maharshi said "what comes and goes is not real". So, you know that this 'I' is also not real.
The Knowledge itself knows that the 'I' is unreal. There is no entity that has this knowledge. Just Knowledge itself Knowing. In the absence of the 'I', who is there is know the Reality? The Jnani (one who has Realized) does not go about saying " I am Real and you are unreal". On the other hand, the Jnani says " I am unreal and you are unreal". The Jnani knows that the play of dyad and triads, of knowledge and ignorance, is itself an illusion or maya.
The Jnani knows that the Unknown is the Reality. Whatever is known cannot be Real. Therefore, you can only know what you are not.
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