focused concentration (ekagrata) of the form of the Self (one’s
swaroop), but not the attainment of the Self (swaroop) itself.
Only through the Knowledge of the Atma (Atmagnan), does
one attain the Atma (Self).
When faith in the temporary things of the world is removed,
and placed in the eternal Self (Brahma); when one becomes
established in the Self (Brahmanishtha), it is called Self-
Knowledge (Brahmagnan). And a person who is established in
the Atma (Atmanishtha), is himself considered the Absolute
Soul (Parmatma). The Atmanishtha person is free of intellect
(abuddha); whilst the Brahmanishtha person’s intellect (buddhi)
is still there.
The word-Brahma (shabda-brahma) and the sound-
brahma (naad-brahma) are flag stations on the way to the
terminus. At the most, they allow you to maintain focused
concentration (ekagrata). Focused concentration (ekagrata), is
the beginning of spirituality; however the Atma is infinite miles
away from it. The word is not eternal, but it is something created
as a result of the combination of two or three things; it is not a
naturally occurring thing. However, the word that imparts
experience is real, but ultimately, even dependency on words
ends, and the independent state (niralumb) is attained.
After attaining the state of Brahma (Self), the awareness
reaches perfection and one sees purity in every living being. In
“Aham Brahmasmi (I am Brahma)” there is the ego of one’s
own self. This ego means that one projects the belief of, ‘I am’
where ‘I am’ is not. The result of attaining Brahma is the constant
experience of bliss of the Self (swa-samvedan). This state is
similar to that of the King Janak Videhi (a king during the Silver
Age, Tretayug), who transcended body consciousness through
shabda-brahma). In all the events of the worldly life (sansar),
one experiences non-attachment (asangata).
In order to attain the state of Brahma (the Self), to get rid
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