Sri Sri Sri Guru Viswa Sphoorthi


Sphoorthi Oum...         Oum Maa Viswa Roope Shakthi Roope Viswa Sphoorthi Gurave Namaha

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Osculate Mind Beyond : Aham Brahmasmi

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Sphoorthi Oum

Sri Sri Sri Guru Viswa Sphoorthi

            If either think as, 'I am only Brahma'; 'Brahma in me only', or think in some other way then, firstly, 'I', should be known… 'Brahma', should be known. 'I – Brahma', when these two are compared, that such a thing called, 'I', is either Brahma, or not will be known. To think is different, to conclude, whether it is, like that, or not, is different. To think, without proof, is indeed distant to thought, reflection!

            'I', means, body, its shape, face, its profile, bio-data…. not just these. So also, I, is not, only until, mind, its instinctive quality, and entity. Having said that, it is not possible to consider 'I', as 'Soul'. Body, its Life Force, mind and its entity…, different to these, 'I', is, sounding, as 'Self' (my). So, in saying my body, my Life Force, my mind, such a thing as, 'Self' and 'I', is not just, body, mind! So also, in the matter of Soul also, that what 'I' is, saying is….. as, 'my' Soul, only… that means along with body, mind, so soul also, is not 'I'. In this, the expression, of 'pair of opposite', is clear. So, who? which? what? is 'I'.

            To say, 'my', it is also considered, as the expression, of 'ego'. As a matter of fact, such a thing as ego is, the instinct of quality and attribute! This is sensory mind related only! But, in saying, 'my mind', 'my' (Self) is, really not becoming, mind! That means, along with body, and mind, Soul also is not 'I'; that means, such a thing as I, is it related to something else, other than these three? In, 'Aham Brahmasmi', is Aham (self, I) egoistic qualitative instinct? So, 'my', 'I' – which are behaving as 'doer' for body, mind, and Soul–all the three – are not, they! Even this is clear! Then, what is such a thing called, 'I'. With what can that be known?

            To know is knowledge. To get to know is, the attempt made for the sake of that. That which makes an attempt, is different to this. If the thing called, to do, is considered as karma, for karma, doer is essential! By saying, 'I', 'my' only, 'doer' will be known. To make known doer, is not egoism, is it! So, to say, 'I, my', is not egoism. But, in 'Aham Brahmasmi', is 'Aham', egoism only?

            Next, if it comes to the matter of Brahma…, what is 'Brahma'? In saying, 'Aham Brahmasmi', it is only, 'I am Brahma', but, not 'my' Brahma. That which is sounding in 'my' – in saying my body, my mind, my Soul – is the feeling of doer! Not expressed in saying 'I am only Brahma'. That means, 'I – Brahma', it looks as if there is no difference between these two. Instead, if I, Brahma, are considered as one only, then along with doer, for everything that is, 'his', as 'I', Brahma himself, should be considered as doer!......... but Brahma means…………? The philosophical expedition that has happened for that explanation itself is…….., the objective of this book.

            In this expedition, Nature, body – mind – Jeevatmn – its 'Self' – Spirit…., about these; so also, their related science, materiality, spirituality – the examination of these too has happened. There is 'life' in all these. Therefore, firstly, only when the importance of life is being recognized, as individual human being, family, society….. thereafter, materiality, spirituality, religion, philosophy….., whatever it may be, there would be justification (purpose), for the related knowledge, and acquisition of knowledge.

            In the definition of democracy, called, 'of the people, by the people, for the people'…, such a thing as, 'of the human, by the human, for the human' is the certainty that is sounding in everything.

            Some matters of interests that I have expressed, in this book, may be distant to certainties and imaginations, principally, scientific matters, may be felt, as 'fiction'. Even so, for their examination, and for the proof of their certainty, may be tried in another angle. So also, the opinions, the examples of Puranas, that I have expressed, in the religious and philosophical matters, explanations from the viewpoint of language, relating to those various sectors, are only for the convenience of specification of the subject but, not comparison; only for the specification of the subject but, not criticism. Not against the sentiment…, No prejudice! These are indeed the matters written, keeping in view, 'Practical Philosophy – Religious Humanity'…

Now, about, 'Dhyana-Mano-Prasthan':

            Although the place of destination is one only, in accordance with the convenience of journey, ways, and the availability of vehicles suitable for that, would be different. If so, in accordance with the distance that has to be travelled, and its qualities and quantities, there would be necessary preparations. So also, such a thing as, 'meditation', although theoretically is only one, based on the result that is obtained through that, its techniques of practice, would be different.

            Usually, because of life related, physical agitation, to think to have meditation, for the peace of mind, for that, to follow some or the other technique that is available, happens. If so, in the method of 'practice of Dhyana-Mano-Prasthan', the ascent meditation, not limiting only to causing, just temporary rest, peace, and tranquility, in accordance with the level of meditation, along with that such a thing as to cause elevated state to the mind is the 'concept'.

            In this technique, usual sensorium mind, from its physical primary stage gradually, in the manner of ascension, sensory mind – as 'The Mind of the Moral Sanctity', intuitive mind, as spiritual consciousness, as the Divine awareness, may be transcended, to the level of 'knowing' of Supreme Soul. In this practice, with the spiritualization, of natural physical state present for sensorium mind, that functionally it would lead the life in that level only, is the principal component in the technique of 'ascent meditation'. When that which leads the life is mind only, its qualities and quantities (characteristics) only, decide the way of life, so, by means of spiritualizing that physical mind itself, the path of life would be in a better quality. As social being, this would be indeed useful, even personally. For that very reason, "Another Mind", of Dhyana-Mano-Prasthan, is needed, for human race.

            Anything, its possibility and impossibility, just, theoretically, only imaginations, thoughts cannot decide. Only through implementation, and the dedication of practice, there is opportunity for the proof of certainty… Whatever the name may be, human being, with his knowledge only, with physical and spiritual related details, explanations, when he is able to describe, the biographies, wonders, and deeds, along with the qualities and quantities, and bio-data of God, by ascending, that knowledge itself, to the level of Jnana Yoga, to practice, those various theoretical matters, to the level of experience of life, may do at least as an attempt.

            In accordance with, the naturality, law of nature, called, 'diversity in unity…., so also unity in diversity', the certainty called, 'all' may not be, for 'everybody', but, 'some are, for some people only', in implementation, the related experience, or feeling, can be obtained. For example when a scientist – and science teacher are examined, so also, when the matters related to other remaining sectors are observed, this relative difference can be understood. Whatever, in saying that hard work, practice, makes human being a saint (knowledgeable person), there is reality. This itself is, Jnana Prasthan…… try Ascent Meditation then!

            For all those – who have made, the words form, of the formless feelings, caused in me, into a book form – as writer, I am congratulating wholeheartedly.

            As Guru, blessings for all.

Sri Sri Sri Guru Viswa Sphoorthi

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