ब्रह्मन् Bráhman, ब्रह्मा Brahmā and ब्राह्मी Brāhmi
Sanskrit Dictionary meanings
Literal meaning: Growth, expansion, evolution, development, swelling of the spirit or soul, pious effusion or utterance, outpouring of the heart in worshipping the gods, prayer, the sacred word, the sacred syllable Om, religious or spiritual knowledge, holy life.
The Brahmă or one self-existent impersonal spirit, the one universal Soul (or one divine essence and source from which all created things emanate or with which they are identified and to which they return), the Self-existent, the Absolute, the Eternal (not generally an object of worship but rather of meditation and knowledge.
Synonyms: Jeshtha, Prathama-ja, svayam-bhu, a-murta, para, paratara, param, Mahat, Sanātana, Shāshvata;
Equal to paramātman, ātman, adhyātma, pradhāna, kshetra-jña, tattva.
ब्रह्मा Brahmā, prajā-pati or the one impersonal universal spirit manifested as a personal Creator and as the first of the triad of personal gods, namely Brahmā, Vishnu and Shiva.
The Shakti or personified energy of Brahmā (regarded as one of the eight Matŗis or divine mothers of created beings; speech or goddess of speech (=Sarasvati), Durgā Devi.
Based on A Sanskrit English Dictionary by M. Monier-Williams.
First published in 1899, reprinted in 2005.
Compiled by Vinod D Deshmukh
May 17, 2017
What is Tattva-Vivek and what is Atma?
तत्त्वविवेक: क: ?
आत्मा सत्यं तदन्यत् सर्वं मिथ्येति ।
What is enquiry into the Truth? It is the firm conviction that the Self is real
and all, other than That, is unreal.
आत्मा क: ?
स्थूल सूक्श्म कारण शरीराद् व्यतिरिक्त: पञ्चकोशतीत: सन्
अवस्था त्रय साक्षी सत् चित् आनन्द स्वरूप: सन् य: तिश्ठति स आत्मा ।
What is Self? That which is other than the gross, subtle and causal bodies, beyond the five (bodily) sheaths, the witness of the three states of consciousness (wake, dream, and deep sleep) and of the nature of Existence-Consciousness-Bliss (Blissful Conscious Being) is the Self.
From Tattva-Bodhah of Adi Shankaracharya with commentary by Swami Tejomayananda. Published by Central Chinmaya Mission Trust, Mumbai, India. 2000. Pages 27-31.
Quotations from Tattva-Bodhah
आत्मा तर्हि कः ?
सत् चित् आनंद स्वरूपः|
Then what is the Self?
It is Blissful Existent Consciousness.
सत् किम् ?
कालत्रये अपि तिष्ठति इति सत् |
What is Existence?
That which remains unchanged in time, (past, present and future).
चित् किम् ?
ज्ञान स्वरूपः |
What is Consciousness?
It is absolute awareness (knowing).
आनंद कः ?
What is Bliss?
It is absolute (unconditional) happiness.
एवं सत् चित् आनंद स्वरूपं स्वात्मानं विजानीयात् |
Thus one should know oneself to be Blissful Existent Consciousness.
From Tattva-Bodhah of Adi Shankaracharya with commentary by Swami Tejomayananda. Published by Central Chinmaya Mission Trust, Mumbai, India. 2000. Pages 62-65.
Quotations from Katha Upanishad
It is about the subjective holistic feeling (qualia) of the wholeness of Reality – Tattva-Bhava.
नैव वाचा न मनसा प्राप्तुं शक्यो न चक्षुसा ।
अस्ति इति ब्रुवतो अन्यत्र कथं तदुपलभ्यते ||२ :३ :१२॥
Not by speech, not by mind, not by sight, can he be apprehended. How can he be comprehended except by him who says, ‘He is’?
अस्ति इति एव उपलब्धव्य: तत्वभावेन च उभयोः ।
अस्ति इति एव उपलब्धस्य तत्त्वभावः प्रसीदति ॥२: ३: १३॥
He should be apprehended only as existent and then in his real nature – in both ways. When He is apprehended as existent, his real nature becomes clear (later on).
एष सर्वेषु भूतेषु गुढोत्मा न प्रकाशते ।
दृश्यते त्वग्र्यया बुध्या सूक्ष्मया सूक्षदर्शिभि: ।।१:३:१२।।
The Self, though hidden in all beings, does not shine forth,
But It can be seen (felt or experienced) by those subtle seers,
Through their sharp (vigilant) and subtle intelligence (holistic perspective).
Katha Upanishad 1:3:12.
यच्झेद वाङ्ममनसी प्राज्ञ: तत् यच्झेद ज्ञान-आत्मनि ।
ज्ञानं आत्मनि महति नियतच्झेद तत् यच्झेद शान्त-आत्मनि ।। १:३:१३।।
The wise person should restrain speech in mind;
The mind in the understanding of self (self-awareness);
The understanding in the great self (existent being) and
That should be restrained in the tranquil self.
Katha Upanishad 1:3:13.
December 22, 2016
Quotation from the Bhrigu Valli of Taittiriya Upanishad.
I am the world: अहं विश्वम् । Aham Vishwam.
I experience the wholeness of the world.
I am effulgent like the sun: सुवर्ण ज्योती: । Suvarna Jyotih.
I am effulgent and brilliant like the sun.
This is a song of joy (of enlightenment). The manifold diversity of life is attuned to a single harmony (of the universe). A lyrical and rapturous embrace of the universe is the result. The liberated soul filled with delight recognizes universal oneness with (the duality of) the subject and the object, the enjoyer and the enjoyed (being resolved) and the (holistic) conscious awareness being the principle that unites them all…The enlightened one has become one with all. The liberated soul passes beyond all limitations and attains to the dignity of the Divine itself. He is one with the divinity in all with its fullness and (the universal) unity.
The Taittiriya Upanishad. Translated by Swami Sharvananda. Published by The Ramakrishna Math, Chennai, India 1921. Pages 131-132.
The Principal Upanishads. Radhakrishnan S. HarperCollins Publishers of India, New Delhi, 1994. Pages 561-562.
The text selected and modified by Vinod D Deshmukh
December 9, 2016
The Indescribable, अवर्ण्य: (Avarnyah)
Describing the Indescribable
A description of the Paramātman, the Absolute, the Universal, the Holistic, the Existential or the Supreme Self from the Ātmopanishad. The author of this Upanishad after describing the Bāhyātmā or the external self i.e., the physical body and Antarātmā or the internal self i.e., the mind or antaḥkaraṇa, goes on to describe the Paramātman, the indescribable Self.
न लभ्यते न उपलभ्यते । न जायते म्रियते न शुष्यते न दह्यति न कम्पते न भिद्यते न छीद्यते निर्गुणः साक्षीभूतः । शुद्धो निरवयवात्मा केवलः सूक्ष्मो निष्कलो निरंजनो निरभिमानः शब्दस्पर्शरूपरसगंधवर्जितो निर्विकल्पो निराकाङ्गक्षः सर्वव्यापी सः अचिन्त्य: अवर्ण्य: च पुनाति अशुद्धानि पूनाति निष्क्रियः संस्कारो नास्ति संस्कारो नास्ति एष परमात्मा पुरुषो नाम ।
Paramātman cannot be grasped or perceived. He is not born, He does not die; He is neither dried up, nor burnt, nor shaken, nor pierced, nor severed; He is beyond all qualities, the Witness, eternal pure, of the essence of the indivisible, one-only, subtle, without components, without taint, without egoism, devoid of sound, touch, taste, sight, and smell, devoid of doubt, without expectation; He is all-pervading, unthinkable, indescribable, He purifies the unclean and the defiled; He is without action; He has no Samskārās (historical context). He is the Purusha who is called Paramātman.
Swami Mādhavānanda. Minor Upanishads: Ātmopanishad. Advaita Āshrama, Kolkata, India 1980.
“The Blissful Intrinsic Self (Antar-Atma) and the Supreme Truth (Brahman)”
From Taittiriya Upanishad: Brahmananda-Valli.
ब्रह्मविद आप्नोति परम् ।
The knower of Brahman reaches the Supreme Truth.
सत्यं ज्ञानं अनंतं ब्रह्म ।
He who knows Brahman as the real (true), as knowledge (awareness) and as the infinite (being) realizes the Brahman, the Truth.
यतः वाचः निवर्तन्ते । अप्राप्य मनसा सह । आनंदं ब्रह्मणो विद्वान । न बिभेति कदाचन ।
Whence words return along with the mind, not attaining it, he who knows that bliss of Brahman fears not at any time.
अंतर आत्मा आनंदमय: ।
The intrinsic self (being) consists of bliss.
तस्य प्रियं एव शिरः । मोद: दक्षिण: पक्ष: । प्रमोद: उत्तर पक्ष: । आनन्द आत्मा । ब्रह्म पृच्छ प्रतिष्ठां ।
Love is its head; Joy is its right side; delight is its left side; bliss is the trunk (self), Brahman is the tail, the support. (Metaphoric description a blissful divine bird).
- Swami Sharvananda. Taittiriya Upanishad. Ramakrishna Math, India 1921.
- Radhakrishnan S. The Principal Upanishads. HarperCollins Publishers, India 1994.
Quotations selected and compiled by Vinod D. Deshmukh
December 5, 2016.
भाववृत्त्या हि भावत्वं शून्यवृत्त्या हि शून्यता |
ब्रह्मवृत्त्या हि पूर्णत्वं तथा पूर्णत्वं अभ्यसेत् ||129||
While thinking of an object, the mind verily identifies itself with that object. While thinking of emptiness, it becomes clear and transparent. Similarly, with holistic awareness of Brahman (Reality or Truth), mind becomes holistic. So, one should be constantly aware of the wholeness (of Life and Reality) and actualize perfection.
From Adi Shankaracharya’s Aparokshanubhuti, verse 129.
Sanskrit words related to Sva or Self
स्व, स्वयम् (Sva, Svayam) Self, Oneself, One’s being
स्वज (Svaja) Self-born, Self-generated, Self-created
स्वतेजस (Svatejas) Self-radiant, Self-glowing
स्वयंज्योतिः (Svayam Jyoti) Light within, Light to oneself
स्वयंप्रकाशकः (Svayam Prakashak) Self-illuminating, Self-manifesting
स्वप्रभा (Svaprabha) Self-luminous, Self-shining
स्वयंभु, स्वयंभू (Svayam bhu) Self-existent, Innate, Spontaneous
स्वभाव (Svabhava) Natural or essential state of one’s being
स्वरुप (Svarupa) Own form, character or nature
स्वशक्तिः (Svarupa) One’s energy, strength or power
स्वउज्वल (Sva ujvala) Self-radiant
स्वउदित (Sva udita) Self-risen spontaneously
स्वसंवेद्य (Sva samvedya) Self-aware or aware of itself
स्वतन्त्र (स्वतन्त्र) Free from ego and its preoccupations
Compiled by Vinod D Deshmukh
November 28, 2016
Five meaningful verses from Isavasyopanishad
ईशा वास्यमिदं सर्वं यत्किञ्च जगत्यान् जगत् |
तेन त्यक्तेन भुञ्जीथा मा कस्य स्विद् धनम् ||1||
Whatever there is changeful in this ephemeral world, – all that is enveloped by the Lord (Being, Atman, Nature, Existence). By this renunciation or letting-go of the worldly life (and the bodily perspective), one can support and help oneself grow spiritually. Do not covet someone else’s possessions. (1).
अनेजदेकं मनसो जवीयो नैनद् देवा आप्नुवन् पूर्वमर्षत् |
तद् धावतो अन्यानत्येति तिष्ठत् तस्मिन्नपो मातरिश्वा दधाति ||4||
The Self (Atman) is one. Unmoving, It is faster than the mind. Having preceded the mind, It is beyond the reach of the senses. Ever steady, It outstrips all that run. By Its mere presence, It enables Matarisvan, the cosmic energy to sustain the activities of all living beings. (4).
तदेजति तन्नैजति तद् दूरे तद्वन्तिके |
तदन्तरस्य सर्वस्य तद् उ सर्वस्यास्य बाह्यतः ||5||
It moves, and It moves not. It is far, and It is near. It is within all this, and It is also outside and beyond all this. (5)
यस्तु सर्वाणि भूतानि आत्मनि एव अनुपश्यति |
सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ||6||
The wise man, who perceives all beings as not distinct from his own Self at all, and his own Self as the Self of every being, – he does not, by virtue of that perception, hate anyone. (6).
स पर्यगात् शुक्रं अकायं अव्रणं अस्नाविरं शुद्धं अपापविद्धम् |
कविर् मनीषी परिभूः स्वयम्भूर् याथातथ्यतः अर्थान् व्यदधाः शाश्वतीभ्यः समाभ्यः ||8||
He has filled all; He is radiant, bodiless, invulnerable, devoid of sinews, pure, untouched by evil. He, the seer, thinker, all-pervading, self-existent has duly distributed through endless years the objects according to their natures. (8).
Radhakrishnan S. The Principal Upanishads. HarperCollins Publishers India, New Delhi, India. 1994. Pages 565-578.
Swami Sharvaanand. Isavasyopanishad. Sri Ramakrishna Math, Mylapore, Madras, India. 1958. 1-23.
Selected and compiled by Vinod D. Deshmukh.
November 23, 2016.
मित्रस्याहं चक्षुषा सर्वाणि भूतानि समीक्षे |
मित्रस्य चक्षुषा समीक्षामहे ||
May I be able to look upon all beings with the eye of a friend!
May we look upon one and another with the eye of a friend!
From Shukla Yajurveda, 36.18
Descriptors of the Supreme Being
(From Vishnu Sahasra Nama Stotram)
विश्वं विष्णुः वषट्कारः भूत भव्य भवत् प्रभुः |
भूतकृत् भूतभृत् भावः भूतात्मा भूतभावनः ||1||
One who is the Universe, who pervades all existence, who is the subject of all prayers, who is the master of past, future and present, who creates and sustains the Universe, who is the existence itself, who is the essential self of all beings, who is the source of all. (1)
पूतात्मा परमात्मा च मुक्तानां परमा गतिः |
अव्ययः पुरुषः साक्षी क्षेत्रज्ञः अक्षरः एव च ||2||
One who is pure, who is transcendent, who is the ultimate abode of the liberated, who does not decay, who is the ultimate subject, who witnesses all, who is the knower of the phenomenal field and who is not destroyed. (2)
April 22, 2016
एक एवास्ति सुमहांस तत्र राजा महाद्युतिः |
सर्वकृत सर्वगः सर्वः स च तूष्णीं व्यवस्थितः ||
Only One is there and that is the Supreme Light (Energy-Awareness-Being). He is the omnipotent, omnipresent; he is all – and He remains silent (serene), as if inactive.
From The Supreme Yoga: Yoga-Vasishtha
Translated by Swami Venkatesananda (1976) vol. 1: pp. 242.
स जयति अर्थसन्यासी पूर्णस्वरसविग्रः |
अकृत्रिमः अनवच्छिन्ने समाधिः यस्य वर्तते ||67||
Glory to him who has overcome all desires (and fears),
who is the embodiment of perfect bliss,
which is his own nature,
and who is spontaneously absorbed (integrated)
in the unlimited (holistic mental) space.
Ashtavakra Gita XVIII:67
स्वातन्त्र्यात् सुखं आप्नोति स्वातन्त्र्यात् लभते परम् |
स्वातन्त्र्यात् निर्वृतिं गच्छेत् स्वातन्त्र्यात् परमं पदम् ||18:50||
Through freedom one attains happiness; through freedom one obtains the highest;
through freedom one reaches repose and through freedom one realizes the supreme state.
Ashtavakra Gita 18:50
नान्तःप्रज्ञं न बहिष्प्रज्ञं नोभयतः प्रज्ञं न प्रज्ञानघनं न प्रज्ञं नाप्रज्ञम् |
अदृष्टं अव्यवहार्यं अग्राह्यं अलक्षणं अचिन्त्यं अव्यपदेष्यं
एकात्मप्रत्ययसारं प्रपञ्चोपशमं शान्तं शिवं अद्वैतं
चतुर्थं मन्यन्ते स आत्मा स विज्ञेयः ||7||
It is not that which is conscious of the internal subjective world, nor that which is conscious of the external world, nor that which is conscious of both, nor that which is a mass of consciousness, nor that which is simple consciousness, nor is it unconsciousness. It is unseen by any sense-organ, beyond empirical interactions, incomprehensible by the mind, un-inferable, unthinkable, and indescribable, essentially by (and) of the Self alone, negation of all phenomena, the peaceful, the auspicious and the nondual. This is what is considered as the fourth (Turiya). This is the Atman and this is to be realized. (7)
अमात्रश्चतुर्थः अव्यवहार्यः प्रपञ्चोपशमः शिवः अद्वैतः एव ओंकारः
आत्मैव संविशति आत्मना आत्मानं य एवं वेद य एवं वेद ||12||
That which has no parts, the soundless, the incomprehensible, beyond all the senses, the cessation of all phenomena, all-blissful and no-dual Aum, is the fourth, and verily it is the same as Atman. He, who knows this, merges his self in the supreme Self – the individual in the Universal. (12)
From Māṇdūkya Upanishad verses 7 and 12 translated by Swami Chinmayānanda (2011).
क्व निरोधो विमूढस्य यो निर्बन्धं करोति वै |
स्वारामस्यैव धीरस्य सर्वदा असौ अकृत्रिमः ||
Where is the control of the mind for the fool, who strives for it? To the wise-one, who delights in the (primordial) Self, it is indeed spontaneous and perennial.
(Ashtavakra Gita 18:41).
निर्ध्यातुं चेष्टितुं वापि यत्चित्तं न प्रवर्तते |
निर्निमित्तमिदं किन्तु निर्ध्यायति विचेष्टते ||
The mind of the liberated one does not engage itself either in meditation or in activity.
It becomes meditative and active without any motive – spontaneously.
Ashtavakra Gita 18:31
यदा भूत पृथक् भावं एकस्थं अनुपश्यति |
तत: एव च विस्तारं ब्रह्म संपद्यते तदा ||
When one sees the plurality of differentiated phenomena of all things and beings as inherent, embedded or nested in ONE, and also the emergence of all phenomena from that ONE only, then one becomes ONE.
Bhagavad Gita XIII:30
स्थूल सूक्ष्म कारण शरिरद्-व्यतिरिक्तो अवस्थात्रयसाक्षी |
सच्चिदानन्दस्वरूपो यस्तिष्ठति सः आत्मा ||
Other than the gross, subtle and causal bodies,
the Witness of the three states of waking, dream and deep sleep,
of the nature of Existence-Awareness-Bliss –
this, which remains in our personality,
that is the Self, the Atman.
(Self-realized King) Janak said:
I am infinite like the sky.
The natural world is full of forms like a pot.
With such a realization,
There is no letting-go or holding-on to (any form).
Ashtavakra Giita 6:1
यावत् सञ्जायते किञ्चित् सत्वं स्थावरजङ्गम् |
क्षेत्र क्षेत्रज्ञ संयोगात् तत् विद्हि भरतर्षभ ||13:26||
Whatever being (experience) is born, the moving or unmoving, O bull of Bharatas,
Know it to be from the union of the (experiential) field (the observed object)
And the knower of the field (the observing subject).
अनादित्वात् निर्गुणत्वात् परमात्मा अयं अव्ययः |
शरीरस्थः अपि कौन्तेय न करोति न लिप्यते ||13:31||
Being without beginning (timeless) and devoid of features (nonspecific),
The supreme self, immutable, O son of Kunti, though existing in the body,
Neither acts nor is affected.
क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा |
भूतप्रक्रुतिमोक्षम् च ये विदुर्यान्ति ते परम् ||13:34||
With the mindful eye (of wisdom and presence),
When one differentiates
The objective field (of experience) from the self-as-subject,
And also frees oneself from
The natural (elemental) materiality (body-mind-ego-world),
Then, one realizes the supreme (energy-awareness-being).
Bhagavad Gita 13:34.
यथा प्रकाशयति एकः कृत्स्नं लोकमिमं रविः |
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत || 13:33 ||
As the Sun illumines this whole world,
so does the supreme Being, who abides in all Existence,
Illumines this whole field of experience,
O, descendant of Bharata.
ब्रह्मैवाहं समः शान्तः सच्चिदानन्द लक्षणः |
निर्विकारो निराकारो निरवद्योऽहमव्ययः ||
निरामयो निराभासो निर्विकल्पोऽहमाततः |
निर्गुणो निष्क्रियो नित्यो नित्यमुक्तोऽहमच्युतः ||
निर्मलो निश्चलोऽनन्त: शुद्धोऽहमजरोऽमरः |
नाहं देहो हि असद्रूपो ज्ञानं इति उच्यते बुधैः ||
I am truly the Absolute Energy~Being~Awareness, which is equanimous, serene, existential, conscious, blissful, non-changing, unformed, flawless, non-dissipating, healthy, non-symbolic (real), non-wavering, pervasive, attributeless, restful, enduring, steady, pure, immovable, infinite, sacred, non-aging, imperishable. I am not merely this represented, body-image. This is the true Self-knowledge expressed by the wise.
चित्ते हि आदर्शवत् यस्मात् शुद्धे विद्या प्रकाशते |
In a calm-clear, mirror-like mind,
self-awareness dawns effortlessly!
Within the sanctum of the heart, Brahman alone exists. “I…I”-feeling pulsates and shines as the Ātman itself. Enter your “heart” yourself, by self-inquiry, or ego-mergence. By quieting breathing, (and mentation), abide blissfully in your true Being-Self.
हृदय कुहर मध्ये केवलं ब्रह्ममात्रं, हिअहमहम् इति साक्षात् आत्मरूपेण भाति |
हृदि विश मनसा स्वं चिन्वता मज्जता वा, पवन चलन रोधातात्मनिष्ठो भव त्वं
That transcendental and holistic truth is welling up spontaneously in my heart.
स्फुरति हृद्स्वयं परम पूर्ण सत् |
Sphurati hridswayam parama Poorna sat. (Sri Raman Maharshi).
All this is verily Brahman. That (tat) from which the phenomenal existence emerges (ja); That in which it merges (la); and That in which it breathes (an). One should meditate on It with serenity. Chāndogya Upaniṣad (3:14:1).
सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत ||३:१४:१||
Sarvam khalu idam Brahma. Tajjalāna iti shānta upāsiita.
Vedic maha-vakyas (Great Vedic aphorisms)
Truth, the Infinite Awareness is Brahman.
सत्यं ज्ञानं अनन्तं ब्रह्म |
Satyam Jñānam Anantam Brahma.
This Self is Brahman.
अयं आत्मा ब्रह्म |
Ayam ātmā Brahma.
I am Brahman
अहं ब्रह्मास्मि |
You are that.
तत् त्वं असि |
Tat tvam asi.
त्वमर्थं प्रत्यगात्मानं पश्येदात्मानमात्मनि |
वाक्यार्थं तत आत्मानं सर्वं पश्यति केवलम् ||223|| उपदेश साहस्री, आदि शङ्कराचार्य
One should know the Self, the innermost One, the implied meaning of the word ‘thou’ in the combination of the body and the senses. One then knows the pure Self to be Brahman, the all-comprehensive principle. And that is the meaning of the sentence, ‘Thou art That’.
One self-aware-energy manifests in infinite ways. (Atharva Veda).
एकं ज्योतिः बहुधा विभाति |
Ekam jyotih bahudhā vibhāti.
Flame of inner awareness, outer awareness, existential awareness, transcendental awareness, and the flame of awareness of awareness, which is self-awareness; I am that self-aware Atman, the Lord Shiva. (Ādi Shankarāchrya).
अन्तर्ज्योतिः बहिर्ज्योतिः प्रत्यक्ज्योतिः परात्परः |
ज्योतिर्ज्योतिः स्वयंज्योतिः आत्मज्योतिः शिवोस्मिहम् ||
Antarjyotih bahirjyotih pratyakjyotih parātparah;
Jyotirjyotih swayam jyotih ātma jyotih Shivosmiham.
I am that incomprehensible holistic energy that acts without hands or feet that can see without eyes and hear without ears. I can comprehend various forms, but, no one knows me as the timeless self-awareness. Kaivalyopaniṣad 21
अपाणि पादोः अहं अचिन्त्यशक्तिः | पश्यामि अचक्षुः स शृणेाम्यकर्ण:||
अहं विजानामि विविक्त रूपो ||| न च अस्ति वेत्ता मम चित्सदाहं ||२१||
Apāni pādoh aham achintya shaktih. Pashyāmi achakshuh sa shrunomi akarnah.
Aham vijānāmi vivikta rupo. Na cha asti vettā mama chitsadāham.
Yoga is calming the fluctuations of a (wandering, ruminative and agitated) mind. Then the self abides in its natural state of silence and serenity. At other times, the self identifies itself with the ego and its ongoing mental activity.
योगष्चित्तवृत्तिनिरोधः | तदा द्रष्टुः स्वरूपेऽवस्थानाम् || वृत्ति सारूप्यमितरत्र |||
Yogash-chitta-vritti-nirodhah. Tadā drashtus swarupe avasthānam. Vritti sārupyam itaratra.
When I consider myself as the physical body, Dehabhāva, I am your servant; when I consider myself as a living person, Jīvabhāva, I am an integral part of you; but, when I consider myself as the self-existent, essential, holistic Being, Ātmabhāva, I am You. This is my firm conviction.
देहभावेन दासोऽस्मि | जीवभावेन त्वदंशक: ||
आत्मभावेन त्वमेवाहं | इति मे निश्चिता मतिः ||
Deha-bhāvena dāsosmi. Jiiva-bhāvena tvad-anshakah.
Atma-bhāvena tvamevāham. Iti me nishchitā matih.
What is beyond is holistic, Pūrṇa. What is here is holistic. From the holistic emerges holistic. When the holistic is removed from holistic, what remains is holistic. Holistic, Pūrṇa is the infinite Reality that can be realized by direct existential experience.
पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते | पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ||
Pūrṇamadaḥ pūrṇamidaṁ, pūrṇātpūrṇamudacchyate,
Pūrṇasya pūrṇamādāya, pūrṇamevāvaśiśyate.
All conscious experience is not separate from the conscious being. The conscious being is not different from the existential energy-being-awareness. I am that energy-being-awareness, which is my true nature. I am the energy-being-awareness, the holistic consciousness. Vijñānbhairava. Pages 127-128.
प्रकाशमानं न पृथक् प्रकाशात् स च प्रकाशो न पृथक् विमर्शात् |
नान्यो विमर्शोऽहमिति स्वरूपात् अहंविमर्शोऽस्मि चिदेकरुपः ||
Prakāshamānam na pruthak prakāshāt. Sa cha prakāsho na pruthak vimarshāt.
Nānyo vimarshoham iti swaroopāt. Aham vimarshosmi chidekaroopah.
By the self-development of the Madhya (in-between, center, interval or at the edge of phenomenal time) is there a spontaneous emergence of the blissful energy-awareness-being. Pratyabhijñāhṛdayam: The Secret of Self-Recognition.
मध्य विकासात् चिदानन्द लाभः ||१७||
Madhya vikāsāt chidānanda lābhah. (17).
The energy is not different from the person, who possesses it, because they cannot be experienced separately. Subodha Pañcadaśi.
शक्तिः शक्तात्पृथक् नास्ति | तद्वद्दृष्टेः न चाभिदा ||
Shaktih shaktāt pruthak nāsti. Tadvaddrushteh na chābhidā.
Just as the ocean remains brimful and still, even though waters (rain, rivers and streams) enters it (from all sides), similarly, a person of wisdom remains calm (oceanic feeling), unaffected and non-deluded, even though many attractions, temptations, (desires) enter his/her mind (from all sides). The person who cherishes desires does not achieve peace. Bhagavad Gītā II: 70
आपूर्यमाणं अचलप्रतिष्ठं समुद्रं आपः प्रविशन्ति यद्वत् |
तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिं आप्नोति न कामकामी ||७०||
Even a brief spark of light can eliminate dense darkness. Similarly, even a brief moment of insight can eliminate deep ignorance and misunderstanding. Ātmabodhopaniṣad.
स्वल्पापि दीप कणिका बहुलं नाशयेत्तमः||२:२८||
स्वल्पापि बोधो निबिडं बहुलंनाशयेत्तथा ||२:२९||
Swalpādi diipa kanikā bahulam nāshayet-tamah.
Swalpādi bodho nibidam bahulam nāshayet-tathā.
A man should uplift himself by his own self; so let him not weaken this self. For this self is one’s friend, but this self can also become one’s enemy.
उद्धरेदात्मनात्मानं नात्मानमवसादयेत् |
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः || (Bhagavad-Gita VI:5).
Ātmaiva hyātmano bandhur-ātmaiva ripurātmanah.