NMT (No-Me Teaching) new series 103

NMT (No-Me Teaching) new series 103:

Sri Bhagavan Ramana Maharshi’s “Upadesa Saram” with 10 Meditation points by his disciple, Master Nome:

(18)  Modes of the Mind now, are dependent on the “I”–notion. Modes & thoughts are the Mind, know the “I” is the Mind

  1. The Mind appears as states, modes, & thoughts, & has no form apart from them.
  2. All of them appear for “I”, who is defined as the conceiver or experiencer of them. They depend on “I” & are never experienced independent of “I”.
  3. That which is dependent has only a dependent existence & never otherwise, does not actually exist as such, or is non-dependent, actual Existence, the Substrate, mis-perceived as such.
  4. The self existent alone is Real & is the self. One should inquire within & thus abide as the Self, which is self-existent Being, self-existent Consciousness, & self-existent Bliss. 5. The entirety of the Mind is merely the “I”–notion in various guises.
  5. Knowledge resolves the Mind into I. Knowledge is not in the Mind. If Knowledge were in the Mind, it would not know the resolution. It is beyond the Mind & even knows the “I”.

7  The self is untouched by any thought.  The self is.  Self-Realization is not a mode of the Mind.  It is not reached by thought or by an assumed, illusory “I”.  The Self is true Knowledge of itself, which is just Being, itself is the nature of Realization.

  1. When the “I” is obstructed by notions of conditions of the Mind, it is only “I” obstructing itself by itself with itself. A mistake mistakenly mistakes itself as some mistake, which is mistaken to be otherwise. Imagination imagines itself to be otherwise.  10. Inquiring “for whom ?” is the cessation of imagination, which returns a sense of Reality & Identity from the Mind, which is only thought, to “I”. And thence inquiring “Who am I ?” reveals Self as it is, which is the sole–existent Reality.

(19)  From where does this “I” com to be ?  From one who knows, oh ! The “I” falls. This is Self–Inquiry. 

  1. The “I” does not come from the objects or the Sensations conceived as objects, for the belief in objects is for the “I”.
  2. This “I” does not come from the Body, its activity, its parts, or a location in the Body, for the Body & such are for the “I”.
  3. This “I” does not come from thoughts, for they are for the “I”.
  4. “I” cannot arise from another & cannot arise from itself, for “another” is only for “I” & “for itself” presumes the I’s pre–existence.
  5. The supposition of a connection between Being–Consciousness & objects, Sensations, a Body, & Mind, & the supposition of the Self as existing in them or because of them or as possessing them as attributes, are delusive.
  6. “I” can only be for the Self, yet the immutable Self does not give birth to an “I” at all, at any time.
  7. The nature of the Knower is the Self, so the “I” falls from the Knower, & his own Being is revealed. Therefore, this Self-Inquiry is one’s own Inquiry.
  8. Not being of an “I”, not being a mental mode, Self-Inquiry is constant, just as Consciousness is. Neither of an “I”, nor of anything else, the Self-Inquiry is into & of the innate, & the Knowledge thus revealed is Innate, just as Being is Innate.
  9. The classification of Knowledge of one’s Being, in which the falsely assumed Individuality ceases, is this is essential, non–objective Self-Inquiry that yields Liberation from all the imagine Bondage.

Based on the Teachings of a great Sage:

What is man ? We have to begin with man because it is as men [humans] that we ask these questions. It is therefore in connection with ourselves that these problems arise; we must know also whence they come. The first one was “What am I ?”; the others were “What is the purpose of this existence ?“ “What is Life ?” and “ What happens after death ?”

It will be seen that if the first question, “What am l?” is answered to our satisfaction, the others will also stand explained. Now what we have to understand is the nature of the being who refers to himself as “I”. We may say, for example, “I am hungry”, “I feel cold”, “l sat down”, “I am going tomorrow”, or “May I speak with you ?”; in all these examples, the same “I” is given different roles. It is the body that is hungry, the body that feels cold, the body that sat, the Body that will go tomorrow and the Body which is to do the speaking. We arc, in fact, identifying ourselves here with our bodies. We also identify ourselves with our minds. If we say, for instance, “I think”, “I remember”, “I wish”, “I can imagine” or “I wonder”, does it not show it clearly, for it is the Mind that thinks and remembers & desires & imagines things and asks questions.

We are concerned with finding answers to our questions. The meaning of Vedanta,is the end or attainment of Knowledge. Here is an attempt to find a solution to those problems which have always faced mankind.

Some more selected verses from the Ramana Maharshi disciple Master Nome:

The bodies here do not make for a multiplicity of selves. The idea of “others” exists only in one’s Mind, as does the entire world. Trace this Mind to its source. From where do its ideas originate ? You will find they originate from a sense of “I” which is integral to every one of its ideas. Inquire further to see the core, or nature of this “I”. You will find its real “I” nature, the nonego state.       Master Nome

[blog author comment]

Hardly anything is taken for granted more than all the “others” here with us friends. Relatives, associates, people on the street & where we work.

All Perception & Conception is thought in an unreal Mind, & that goes for our own Body & all the “others”. Oh, we are real & so are they all but as One Consciousness not as separate bodies housing separate individuals. If there was a Mind, an empty Container with no form, no boundaries, it would be like a 3-D graph-space with thoughts, somehow floating in the Coordinate Space. It is like a Coordinate Space in that each thought is defined with reference to a central Origin, somewhat as on a graph. Every indefinable thought has supposed meaning, only with reference to that Origin which is Ego. Like this metaphor, or with whatever other theory or nature that a Mind is supposed to have, can any such concept actually be Real ?

Penetrating deeply with Self-Inquiry, abide in “the core, or nature of this “I” … its real “I” nature, the nonego state the Absolute Non-Dual Self.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:  



or with Caps-sensitive:


Duplicates (but with graphics) have been available on:

http://www.blogger.com     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:


There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”   the “no creation” school of Gaudapada, Shankara, Ramana, Nome Ajata Vada

for very succinct summary of the teaching & practice, see:  www.ajatavada.com/

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