Sublime

conceit, it thinks wildly and looks for asanas [seats]. Such a person does not understand that he himself is the centre of all and thus forms the basis for all.

For example, when Ram asks Hanuman, “Who are you, Hanuman?” Hanuman answers, “When I don’t know who I am, I serve you. When I know who I am, I am you.”

All the injunctions and examples he gave converge on the one point of weakening self-interest and assailing the I- am-the-doer illusion.

The Self is the witness.

I am without form, without limit Beyond space, beyond time I am in everything, everything is in me I am the bliss of the Universe Everything Am I SWAMI RAM TIRTHA

Such an impression should be dismissed at once, for it implies a duality, an incompatibility, between Brahman and maya which is against the whole principle of Upanishadic philosophy. For Brahman is not One as opposed to Many, not simple as opposed to complex. Brahman is without duality (advaita), which is to say without any opposite since Brahman

That stage transcends the seer and the seen. There is no seer there to see anything. The seer who is seeing all this now ceases to exist and the Self alone remains.6