We are the subject; we are that which can never be objectified.

So long as we, as ego, are aware of anything other than ourself, we are not aware of ourself as we actually are.

He further argues convincingly that happiness is our real nature by stating that in dreamless sleep, which is devoid of mind, we experience our own being (svabhāva) and are perfectly happy. Misery (duḥkham, dissatisfaction) is experienced only when we rise as the mind in waking and dream. When there is no mind, when we are in a state of complete is

the only way to know ourself, that is, to be aware of ourself as we actually are, is to attend to ourself alone.

Until we know what we ourself are, none of the knowledge we have about anything else is entirely reliable.

As and when thoughts appear, then and there it is necessary to annihilate them all by vicāraṇā [investigation or keen self-attentiveness] in the very place from which they arise’.

‘Because the whole of our experience of life is all centred around this “I” – it is “I” who experience all this. Without “I”, there is nothing.’ This understanding dissolved all his questions and it shifted his whole focus.

However, our love for ourself is unlimited, unlike our love for other things; our love for other things is limited.

there is absolutely no distinction between what we actually are (our being or existence: sat) and our awareness of our being (cit). Our being and our awareness of our being are therefore one, and hence our real nature is only this fundamental awareness of our own being, which we always experience as ‘I am’.