一个内在执着于我慢的人，即使他没有行动也是一种行动；心中没有我慢的人，即便他从事任何行动亦如没有行动，他的行动就如同枯叶随风而飘一样无执无染。
从根本上说，是阿特曼认识了阿特曼，阿特曼回归了自我。努力认识阿特曼的动力一定来自于阿特曼。之所以存在从无明到知识，从黑暗到光明，从束缚到自由，从二元体验到纯粹的一元，这一切最终是一个游戏的过程，归于实在本身的自我游戏。
没有私我，五鞘剥离，乌帕蒂消散，名色叠置崩塌了，他成为brahmanization，他就是世界，世界就是他，除他之外无一物。他就是存在，知识和喜乐。
光明、活动和愚痴，出现时，他不憎恨；消失时，它不渴望......他坐着像旁观者，不为三德所动，明知三德在动，他端坐不动。他立足自我，对苦乐一视同仁，对土块、石头、金子一视同仁，对可爱和不可爱等量齐观，对责备和赞美等量齐观。等同荣誉和耻辱，等同朋友和敌人，弃绝一切举动，这就是超越三德。 ——《薄伽梵歌》
没有尘世，没有寻求解脱者......没有一个解脱者......没有目的，没有手段，没有寻道者，没有寓于我非二元本性之中的成功......对我这永远纯净的人来讲，没有幻想，没有世界，没有依附，没有执着，没有个体灵魂，也没有永远纯粹的梵......没有存在或非存在，没有统一性或者二元性。 ——《阿什塔伐克拉集》
太多的生活只能停留在自然和社会学层面，即使有人达到了哲学层面，也少有达到灵性层面的。很多生活并不是真的生活，而是和二元捆绑在一起的三德游戏，人自身成了三德的工具或道具。
行动，并努力去实现目标，但并不为行动本身和行动结果所束缚。
从道到万物是一个“为学”的过程，信息越来越多，越来越复杂；从万物到道则是一个“为道”的过程，“为学日益，为道日损”，道是“生”和“复根”的支撑。
人的内在感官具有两种意识，一个是“我”意识，一个是“这”意识。前者构成了菩提、理智、主体意识；后者构成了心意、客体意识。通过内感官本身具有的能力，世界的主体和客体分离开来，主体和客体是人的内在器官创造出来的。主体意识的终极性使我们必然需要去探讨客观世界。
世界实在性具有不同的层面，境界不同的人停留在不同的现象层面上。
只有智慧瑜伽才是解脱之道，虔信之道最后也需要走向智慧之道才能得以圆满。哲学训练、灵性修持、身体的控制、冥想祈祷等，目的都是为了培养出我们的分辨能力，锻造出一把慧剑。
心意是物质的，来自原质，是有限的。心意具有意识的能力，类似有了光。但这个意识的能力和光不是心意本身。
知识只是真相的内容，而不是真相本身；行动只是通向真相的过程，也不是真相本身。通过知识的分辨与反复的实践行动，可以调和知识和行动，以达成解脱的目标。
了知现象的本质，也意识到现象的“存在”，只不过已不再被束缚，不再有依附。
并不存在两个对峙的相互独立的世界，二元对峙的生活图像是对人类性格一种人为的分裂。
我们对世界的看法似乎完全基于我们接受的关于世界的语言，即经验来自语言。语言本体是一种生活策略。
很多人一生只能停留在知识层面，而要真正达到经验的层面，则要反复分辨实践和不间断地修习。
对感官对象的想念，会让你执着于它；执着于对象，你就将沉迷于对象；沉迷受阻，你就会愤怒；愤怒中，你头脑混乱，忘记了经验的教导，丧失了分辨力；丧失了分辨力，你就失去了生命的唯一目的。——《薄伽梵歌》
这个自然世界不是自然的，是人化的。人的本质在其现实性上是一切社会关系的总和。
束缚在心 ，解脱也在心，说到底，束缚和解脱并不存在。
在梦中遇见的他人似乎是他者，不同于我们自己。梦中的物质世界也不同于我们自己的现象世界。在梦中，我们自己、他人、世界之间是相互作用的，并且在相互作用中不断向前运动。梦中的主体“我“并不能控制自己，这个“我“受制于客体对象。在梦中的那个“我“不是醒来后的“我“，但它源自醒来的“我“。但梦中的他者、世界和活动事件也源于醒来的“我“。对梦中的我来说，梦中的一切是真实的。但梦醒来，梦中的我不再真实，梦中的世界不再真实，梦中的活动、事件也就不再真实。醒来的时刻，这一切都消失了。
知识无法自动净化灵魂，只有反复实践才具有净化的能力。
无明是顽固的，且没有本质，但它是通过感官感知宇宙之名色的原因。我们不能描述无明的真实本性，因为我们赖以理解无明的心意就是无明的产物。心意无法跳出无明来谈论无明，认识无明。同样，无明没有起始，因为时间本身就是无明的产物，但无明无始却有终，知识出现，无明消失。
在物质三界中，一切行动都因无明而起，行动是无明的某种呈现，是一种无明的结果。在这个意义上，行动和无明并不相抵触，在本质上它们没有分别。
敲门，门就打开。可是你愿意敲门吗?
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《Atmabodha》(Self Knowledge) 经文
1. I am composing the ATMA-BODHA, this treatise of the Knowledge of the Self, for those who have purified themselves by austerities and are peaceful in heart and calm, who are free from cravings and are desirous of liberation.
2. Just as the fire is the direct cause for cooking, so without Knowledge no emancipation can be had. Compared with all other forms of discipline Knowledge of the Self is the one direct means for liberation.
3. Action cannot destroy ignorance, for it is not in conflict with or opposed to ignorance. Knowledge does verily destroy ignorance as light destroys deep darkness.
4. The Soul appears to be finite because of ignorance. When ignorance is destroyed the Self which does not admit of any multiplicity truly reveals itself by itself: like the Sun when the clouds pass away.
5. Constant practice of knowledge purifies the Self (‘Jivatman’), stained by ignorance and then disappears itself – as the powder of the ‘Kataka-nut’ settles down after it has cleansed the muddy water.
6. The world which is full of attachments, aversions, etc., is like a dream. It appears to be real, as long as it continues but appears to be unreal when one is awake (i.e., when true wisdom dawns).
7. The Jagat appears to be true (Satyam) so long as Brahman, the substratum, the basis of all this creation, is not realised. It is like the illusion of silver in the mother-of pearl.
8. Like bubbles in the water, the worlds rise, exist and dissolve in the Supreme Self, which is the material cause and the prop of everything.
9. All the manifested world of things and beings are projected by imagination upon the substratum which is the Eternal All-pervading Vishnu, whose nature is Existence-Intelligence; just as the different ornaments are all made out of the same gold.
10. The All-pervading Akasa appears to be diverse on account of its association with various conditionings (Upadhis) which are different from each other. Space becomes one on the destruction of these limiting adjuncts: So also the Omnipresent Truth appears to be diverse on account of Its association with the various Upadhis and becomes one on the destruction of these Upadhis.
11. Because of Its association with different conditionings (Upadhis) such ideas as caste, colour and position are super-imposed upon the Atman, as flavour, colour, etc., are super-imposed on water.
12. Determined for each individual by his own past actions and made up of the Five elements – that have gone through the process of “five-fold self-division and mutual combination” (Pancheekarana) – are born the gross-body, the medium through which pleasure and pain are experienced, the tent-of-experiences.
13. The five Pranas, the ten organs and the Manas and the Buddhi, formed from the rudimentary elements (Tanmatras) before their “five-fold division and mutual combination with one another” (Pancheekarana) and this is the subtle body, the instruments-of-experience (of the individual).
14. Avidya which is indescribable and beginningless is the Causal Body. Know for certain that the Atman is other than these three conditioning bodies (Upadhis).
15. In its identification with the five-sheaths the Immaculate Atman appears to have borrowed their qualities upon Itself; as in the case of a crystal which appears to gather unto itself colour of its vicinity (blue cloth, etc.,).
16. Through discriminative self-analysis and logical thinking one should separate the Pure self within from the sheaths as one separates the rice from the husk, bran, etc., that are covering it.
17. The Atman does not shine in everything although He is All-pervading. He is manifest only in the inner equipment, the intellect (Buddhi): just as the reflection in a clean mirror.
18. One should understand that the Atman is always like the King, distinct from the body, senses, mind and intellect, all of which constitute the matter (Prakriti); and is the witness of their functions.
19. The moon appears to be running when the clouds move in the sky. Likewise to the non-discriminating person the Atman appears to be active when It is observed through the functions of the sense-organs.
20. Depending upon the energy of vitality of Consciousness (Atma Chaitanya) the body, senses, mind and intellect engage themselves in their respective activities, just as men work depending upon the light of the Sun.
21. Fools, because they lack in their powers of discrimination superimpose on the Atman, the Absolute-Existence-Knowledge (Sat-Chit), all the varied functions of the body and the senses, just as they attribute blue colour and the like to the sky.
22. The tremblings that belong to the waters are attributed through ignorance to the reflected moon dancing on it: likewise agency of action, of enjoyment and of other limitations (which really belong to the mind) are delusively understood as the nature of the Self (Atman).
23. Attachment, desire, pleasure, pain, etc., are perceived to exist so long as Buddhi or mind functions. They are not perceived in deep sleep when the mind ceases to exist. Therefore they belong to the mind alone and not to the Atman.
24. Just as luminosity is the nature of the Sun, coolness of water and heat of fire, so too the nature of the Atman is Eternity, Purity, Reality, Consciousness and Bliss.
25. By the indiscriminate blending of the two – the Existence-Knowledge-aspect of the Self and the thought-wave of the intellect – there arises the notion of “I know”.
26. Atman never does anything and the intellect of its own accord has no capacity to experience ‘I know’. But the individuality in us delusorily thinks he is himself the seer and the knower.
27. Just as the person who regards a rope as a snake is overcome by fear, so also one considering oneself as the ego (Jiva) is overcome by fear. The ego-centric individuality in us regains fearlessness by realising that It is not a Jiva but is Itself the Supreme Soul.
28. Just as a lamp illumines a jar or a pot, so also the Atman illumines the mind and the sense organs, etc. These material-objects by themselves cannot illumine themselves because they are inert.
29. A lighted-lamp does not need another lamp to illumine its light. So too, Atman which is Knowledge itself needs no other knowledge to know it.
30. By a process of negation of the conditionings (Upadhis) through the help of the scriptural statement ‘It is not this, It is not this’, the oneness of the individual soul and the Supreme Soul, as indicated by the great Mahavakyas, has to be realised.
31. The body, etc., up to the “Causal Body” – Ignorance – which are objects perceived, are as perishable as bubbles. Realise through discrimination that I am the ‘Pure Brahman’ ever completely separate from all these.
32. I am other than the body and so I am free from changes such as birth, wrinkling, senility, death, etc. I have nothing to do with the sense objects such as sound and taste, for I am without the sense-organs.
33. I am other than the mind and hence, I am free from sorrow, attachment, malice and fear, for “HE is without breath and without mind, Pure, etc.”, is the Commandment of the great scripture, the Upanishads.
34. I am without attributes and actions; Eternal (Nitya) without any desire and thought (Nirvikalpa), without any dirt (Niranjana), without any change (Nirvikara), without form (Nirakara), ever-liberated (Nitya Mukta) ever-pure (Nirmala).
35. Like the space I fill all things within and without. Changeless and the same in all, at all times I am pure, unattached, stainless and motionless.
36. I am verily that Supreme Brahman alone which is Eternal, Pure and Free, One, indivisible and non-dual and of the nature of Changeless-Knowledge-Infinite.
37. The impression “I am Brahman” thus created by constant practice destroys ignorance and the agitation caused by it, just as medicine or Rasayana destroys disease.
38. Sitting in a solitary place, freeing the mind from desires and controlling the senses, meditate with unswerving attention on the Atman which is One without-a-second.
39. The wise one should intelligently merge the entire world-of-objects in the Atman alone and constantly think of the Self ever as contaminated by anything as the sky.
40. He who has realised the Supreme, discards all his identification with the objects of names and forms. (Thereafter) he dwells as an embodiment of the Infinite Consciousness and Bliss. He becomes the Self.
41. There are no distinctions such as “Knower”, the “Knowledge” and the “Object of Knowledge” in the Supreme Self. On account of Its being of the nature of endless Bliss, It does not admit of such distinctions within Itself. It alone shines by Itself.
42. When this the lower and the higher aspects of the Self are well churned together, the fire of knowledge is born from it, which in its mighty conflagration shall burn down all the fuel of ignorance in us.
43. The Lord of the early dawn (Aruna) himself has already looted away the thick darkness, when soon the sun rises. The Divine Consciousness of the Self rises when the right knowledge has already killed the darkness in the bosom.
44. Atman is an ever-present Reality. Yet, because of ignorance it is not realised. On the destruction of ignorance Atman is realised. It is like the missing ornament of one’s neck.
45. Brahman appears to be a ‘Jiva’ because of ignorance, just as a post appears to be a ghost. The ego-centric-individuality is destroyed when the real nature of the ‘Jiva’ is realised as the Self.
46. The ignorance characterised by the notions ‘I’ and ‘Mine’ is destroyed by the knowledge produced by the realisation of the true nature of the Self, just as right information removes the wrong notion about the directions.
47. The Yogi of perfect realisation and enlightenment sees through his “eye of wisdom” (Gyana Chakshush) the entire universe in his own Self and regards everything else as his own Self and nothing else.
48. Nothing whatever exists other than the Atman: the tangible universe is verily Atman. As pots and jars are verily made of clay and cannot be said to be anything but clay, so too, to the enlightened soul and that is perceived is the Self.
49. A liberated one, endowed with Self-knowledge, gives up the traits of his previously explained equipments (Upadhis) and because of his nature of Sat-chit-ananda, he verily becomes Brahman like (the worm that grows to be) a wasp.
50. After crossing the ocean of delusion and killing the monsters of likes and dislikes, the Yogi who is united with peace dwells in the glory of his own realised Self – as an Atmaram.
51. The self-abiding Jivan Mukta, relinquishing all his attachments to the illusory external happiness and satisfied with the bliss derived from the Atman, shines inwardly like a lamp placed inside a jar.
52. Though he lives in the conditionings (Upadhis), he, the contemplative one, remains ever unconcerned with anything or he may move about like the wind, perfectly unattached.
53. On the destruction of the Upadhis, the contemplative one is totally absorbed in ‘Vishnu’, the All-pervading Spirit, like water into water, space into space and light into light.
54. Realise That to be Brahman, the attainment of which leaves nothing more to be attained, the blessedness of which leaves no other blessing to be desired and the knowledge of which leaves nothing more to be known.
55. Realise that to be Brahman which, when seen, leaves nothing more to be seen, which having become one is not born again in this world and which, when knowing leaves nothing else to be known.
56. Realise that to be Brahman which is Existence-Knowledge-Bliss-Absolute, which is Non-dual, Infinite, Eternal and One and which fills all the quarters – above and below and all that exists between.
57. Realise that to be Brahman which is Non-dual, Indivisible, One and Blissful and which is indicated in Vedanta as the Immutable Substratum, realised after the negation of all tangible objects.
58. Deities like Brahma and others taste only a particle, of the unlimited Bliss of Brahman and enjoy in proportion their share of that particle.
59. All objects are pervaded by Brahman. All actions are possible because of Brahman: therefore Brahman permeates everything as butter permeates milk.
60. Realise that to be Brahman which is neither subtle nor gross: neither short nor long: without birth or change: without form, qualities, colour and name.
61. That by the light of which the luminous, orbs like the Sun and the Moon are illuminated, but which is not illumined by their light, realise that to be Brahman.
62. Pervading the entire universe outwardly and inwardly the Supreme Brahman shines of Itself like the fire that permeates a red-hot iron-ball and glows by itself.
63. Brahman is other than this, the universe. There exists nothing that is not Brahman. If any object other than Brahman appears to exist, it is unreal like the mirage.
64. All that is perceived, or heard, is Brahman and nothing else. Attaining the knowledge of the Reality, one sees the Universe as the non-dual Brahman, Existence-Knowledge-Bliss-Absolute.
65. Though Atman is Pure Consciousness and ever present everywhere, yet It is perceived by the eye-of-wisdom alone: but one whose vision is obscured by ignorance he does not see It; as the blind do not see the resplendent Sun.
66. The ‘Jiva’ free from impurities, being heated in the fire of knowledge kindled by hearing and so on, shines of itself like gold.
67. The Atman, the Sun of Knowledge that rises in the sky of the heart, destroys the darkness of the ignorance, pervades and sustains all and shines and makes everything to shine.
68. He who renouncing all activities, who is free of all the limitations of time, space and direction, worships his own Atman which is present everywhere, which is the destroyer of heat and cold, which is Bliss-Eternal and stainless, becomes All-knowing and All-pervading and attains thereafter Immortality.