Sublime

it is said that śravaṇa, manana and nididhyāsana (study, careful consideration and practice) should continue hand in hand in our life until we as ego lose ourself entirely in the infinite clarity of pure self-awareness (ātma-jñāna).

‘investigation called who am I’, but also as அகமுகம் (ahamukham), ‘I-facing’ or ‘inward-facing’ (thereby implying being self-attentive), அந்தர்முகம் (antarmukham), ‘inward-facing’ or ‘introspection’, and சும்மா விருப்பது (summā-v-iruppadu), ‘just being’, ‘silently being’, ‘peacefully being’, ‘motionlessly being’ or ‘being without doing anything’.

All there IS, is Self-Knowing Awareness― direct and immediate cognition. The space of Knowing. THAT, you ARE.

No idea you have ever had about yourself has ever lasted.

self-investigation is not a process of one entity investigating another entity. That is why we should conclude that the investigation who am I taught by Bhagavan means self-attention.

Na consciência, não há o tornar-se, não há fim a ser alcançado. Existe a observação silenciosa sem escolha nem condenação, da qual surge o entendimento.

Self-enquiry alone can reveal the truth that neither the ego nor the mind really exists and enable one to realize the pure, undifferentiated Being of the Self or Absolute.

What we are trying to investigate is only ourself as the subject. In other words, we investigate only ‘I’ and not anything known by ‘I’, not anything that appears and disappears in our awareness.