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07.30_-_Sincerity_is_Victory

1.03_-_VISIT_TO_VIDYASAGAR

1.04_-_ADVICE_TO_HOUSEHOLDERS

1.05_-_THE_MASTER_AND_KESHAB

1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI

1.200-1.224_Talks

1.240_-_1.300_Talks

1.240_-_Talks_2

1.24_-_PUNDIT_SHASHADHAR

1.300_-_1.400_Talks

1.400_-_1.450_Talks

1.439

2.09_-_THE_MASTERS_BIRTHDAY

2.11_-_The_Boundaries_of_the_Ignorance

2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES

3.04_-_The_Spirit_in_Spirit-Land_after_Death

7_-_Yoga_of_Sri_Aurobindo

Talks_051-075

Talks_076-099

Talks_100-125

Talks_125-150

Talks_151-175

Talks_176-200

Talks_600-652

The_Riddle_of_this_World

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SIMILAR TITLES

I am Brahman

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TERMS ANYWHERE

2. Aham Brahmasmi (I am Brahman) in Brihadaranyaka Upanishad of Yajur Veda.

aham brahma asmi ::: I am brahman

Aham brahma asmi: Sanskrit for “I am brahman,” the formula of the Upanishad, denoting the full coincidence of the human and divine, arrived at not so much by a spontaneous mystic insight as by logical deduction from the nature of world and self.

Aham brahma asmi: (Skr.) "I am brahman", the formula of the Brhadaranyaka Upanishad 1.4.10, denoting the full coincidence of the human and divine, arrived at not so much by a spontaneous mystic insight as by logical deduction from the nature of world and self. -- K.F.L.

aham brahmasmi. ::: "I am Brahman"; "I am absolute Reality"; "The core of my being is the ultimate Reality, the root and ground of the universe, the Source of all that exists"; one of the Mahavakyas to be found in the Brihadaranyaka Upanishad of the Yajur Veda

Aham Brahmasmi: I am Brahman.

Ahamsa (Sanskrit) Ahaṃsa [from aham ego + sa (sah) he] A mystic anagram used as a title of Brahman, the first or unmanifest kosmic Logos, to suggest the identity of man’s essence with the essence of kosmic divinity: “I am he,” “I am Brahman” (cf SD 2:465). See also HAMSA; KALAHAMSA

Mukhyasamanyadhikarana: The great Vedantic text "Aham Brahmasmi: I am Brahman" teaches the identity of the individual soul and the Supreme Being. Here the soul designated as "I", the doer and the enjoyer is not one with Brahman, but it is the noumenal Self Who is the basis of that "I" that is identical with Brahman. Thus "I" is to be deprived of its fictitious environments before establishing its identity with Brahman; the main common substratum. To illustrate the matter, let us take an ordinary instance of a rectified error. "That which was thought to be a pillar is a man." Here the proposition does not mean that the pillar is one with the man. But, it simply teaches us that knowledge of the man dispels the notion of the pillar, and residuum of that idea of pillar is the same as man. In o words, the relation of subject and predicate is not based up direct identity (Mukhyasamanyadhikarana) but upon sublation of the falsity of the subject as such (Badhasamanyadhikarana).

Purnoham: I am full, the absolute, the infinite; I am Brahman.

Suddhakalpana: Pure imagination (as that of "I am Brahman".)

Svajatiyavrittipravaha: The constant flow of the idea of one's own essential state, i.e., of the idea of "I am Brahman".

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*** WISDOM TROVE ***

1:The fool thinks, "I am the body"; the intelligent man thinks, "I am an individual soul united with the body." But the wise man, in the greatness of his knowledge and spiritual discrimination, sees the Self as the only reality and thinks, "I am Brahman. ~ adi-shankara, @wisdomtrove

2:Do you know how a lover of God feels? His attitude is: "0 God, Thou art the Master, and I am Thy servant. Thou art the Mother, and I am Thy child." Or again: "Thou art my Father and Mother. Thou art the Whole, and I am a part." He doesn't like to say, "I am Brahman." ~ sri-ramakrishna, @wisdomtrove

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1:Bede states that “the essential truth of Hinduism is the doctrine of the Brahman. The Brahman is the Mystery of Being, the ultimate Truth, the one Reality. Yet it also can only be described by negatives.…It is unseen, unrelated, inconceivable, uninferable, unimaginable, indescribable.” Yet it can be experienced “in the depth of the soul as the very ground of its being. It is the Atman, the Self, the real being of man as of the universe. ‘I am Brahman,’ ‘Thou are that,’ ‘All this [world] is Brahman.’ These are the mahavakyas, the ‘great sayings,’ of the Upanishads, in which the Mystery of being is revealed.” How similar these great sayings are to Meister Eckhart — who says we too learn, in the experience of “breakthrough,” that “God and I are one,” that “every creature is a word of God and a book about God,” that “God’s ground and my ground are one ground,” and that the Godhead “has no name and will never be given a name. ~ Matthew Fox,

   2 Yoga


   2 Sri Ramana Maharshi
   2 Sri Ramakrishna


   4 Talks
   2 The Gospel of Sri Ramakrishna

1.04 - ADVICE TO HOUSEHOLDERS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism   Praising Sri Krishna, Arjuna said, 'Thou art Brahman Absolute.' Sri Krishna replied, 'Follow Me, and you will know whether or not I am Brahman Absolute.' So saying, Sri Krishna led Arjuna to a certain place and asked him what he saw there. 'I see a huge tree,' said Arjuna, 'and on it I notice fruits hanging like clusters of blackberries.' Then Krishna said to Arjuna, 'Come nearer and you will find that these are not clusters of blackberries, but clusters of innumerable Krishnas like Me, hanging from the tree.' In other words, Divine Incarnations without number appear and disappear on the tree of the Absolute Brahman.   "Kavirdas was strongly inclined to the formless God. At the mention of Krishna's name he would say: 'Why should I worship Him? The gopis would clap their hands while He performed a monkey dance.' (With a smile) But I accept God with form when I am in the company of people who believe in that ideal, and I also agree with those who believe in the formless God."

1.200-1.224 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism   M.: I am Brahman is only a thought. Who says it? Brahman itself does not say so. What need is there for it to say it? Nor can the real   I say so. For I always abides as Brahman. To be saying it is only a thought. Whose thought is it? All thoughts are from the unreal I. i.e., the I- thought. Remain without thinking. So long as there is thought there will be fear.   --   What remains over is the real I. That is the Self. I am Brahman is an aid to concentration. It keeps off other thoughts. That one thought alone persists. See whose is that thought. It will be found to be from I. Wherefrom is the I thought? Probe into it. The Ithought will vanish. The Supreme Self will shine forth of itself.   No further effort is needed.   --   Brahman. Does a man go on repeating I am a man? Unless he is challenged, why should he declare himself a man? Does anyone mistake oneself for a brute, that he should say No. I am not a brute; I am a man? Similarly, Brahman or I being alone, there is no one there to challenge it and so there is no need to be repeating I am Brahman.   17th June, 1936

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism   D.: Shall I meditate on I am Brahman (Aham Brahmasmi)?   M.: The text is not meant for thinking I am Brahman. Aham (I) is known to everyone. Brahman abides as Aham in everyone. Find out the I. The I is already Brahman. You need not think so. Simply find out the I.   D.: Is not discarding of the sheaths mentioned in the sastras?   --   A visitor asked: For beginners like me which is most suited: either worship of qualified God or contemplation of I am Brahman?   M.: The answer is contained in the question. The question itself shows it to be worship of qualified God.

2.09 - THE MASTERS BIRTHDAY, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism   "The knowers of Brahman say, further, that it is the identification of the soul with the body that creates the notion of duality. In that state of identification the reflection appears real. When this identification disappears, a man realizes, 'I am He; I am Brahman.'   Two paths of Brahmajnana

Talks 076-099, #unset, #Arthur C Clarke, #Fiction   The mahavakya I am Brahman is its authority. Though the I is always experienced, yet ones attention has to be drawn to it. Only then does knowledge dawn. Thus the need for the instruction of the Upanishads and of wise sages.   9th November, 1935

Talks 100-125, #unset, #Arthur C Clarke, #Fiction   M.: Not to think I am Brahman or All is Brahman is itself jivanmukti.   He asked about inspired action.

Talks 125-150, #Talks, #Sri Ramana Maharshi, #Hinduism   Salem, asked: Is it enough to introvert the mind or should we meditate on I am Brahman?   M.: To introvert the mind is the prime thing. The Buddhists consider the flow of I thought to be Liberation; whereas we say that such flow proceeds from its underlying substratum - the only - Reality.   Why should one be meditating I am Brahman? Only the annihilation of I is Liberation. But it can be gained only by keeping the I-I always in view. So the need for the investigation of the I thought. If the I is not let go, no blank can result to the seeker. Otherwise meditation will end in sleep.   There is only one I all along, but what arises up from time to time is the mistaken I-thought; whereas the intuitive I always remains

Talks 176-200, #Talks, #Sri Ramana Maharshi, #Hinduism   * Mahavakyas are four: (1) That art Thou. (2) I am Brahman. (3) This Self is   Brahman. (4) Prajnana (Absolute Knowledge) is Brahman.