Lamp of Non-Dual Knowledge & Cream of Liberation: Two Jewels of Indian Wisdom

In language easy to understand, the author give a remarkably clear exposition of the tenents of Advaita. -- V.A Devasenapathi, Professor of Philosophy, University of Madras.

There is no doubt that the earnest seeker who studies this scripture will get a lucid understanding of Advaita philosophy. -- V.S. Ramanan, President, Sri Ramanasramam, India

These texts explore...the teaching method of the Upanishads within the unique guru-student relationship as expounded in the Sankara tradition. -- William Cenkner, Catholic Univ. of America, and author of A Tradition of Teachers: Sankara and Jagadgurus Today

These two classics of Advaita Vedanta...were highly regarded by the great sage of modern India, Ramana Maharshi. -- David Frawley, author of Yoga and Ayurveda, and Director of the American Institute of Vedic Studies

From the Lamp of Non-dual Knowledge, Chapter 6 of , Annihilation of Latencies. (Vasanaksaya):

7. Wise son, now that you have known what need be known from them, you should efface the impressions left by your studies. D: What constitutes these impressions? M: It is the inclination of the mind always to study vedantic literature, to understand, the meanings of the texts, to commit them to memory and constantly be thinking of them. Since this inclination obstructs meditation, a wise man must overcome it with every effort. Next the latencies connected with the world (lokavasana) must be eliminated. 8. D: What are these latencies? M: To think, this is my country, this is my family pedigree and this is the tradition. Should any one praise or censure any of these, the reactions of the mind denote the latencies connected with the world. Give them up. Later on, give up the latencies connected with the body also, (dehavasana).

From the First Section of Kaivalya Navaneeta

14. After eagerly saluting his Master, he stood up and sobbed out his heart, saying "O Lord! I have suffered long the torture or worldly life, which is after all so false! Gracious Master, save me by tearing off the cords which bind me to the five sheaths, so that my heart may be at peace!"

19 and 20. "Look here, my son! He who has forgotten his true nature is alternately born and dies, turning round and round in the unceasing wheel of time, like a feather caught up in a whirlwind, until he realised the true nature of the Self. If he comes to see the individual self and its substratum, the Overself, then be becomes the substratum, i.e., Brahman, and escapes rebirths. Should you know yourself no harm will befall you. As you asked I have told you this."

51. The question then arises: Whereon does the superimposition rest when the substratum is completely hidden? And how can there be any superimposition if the substratum is not hidden? "(The answer is:) The substratum is twofold, general and particular, of which the general substratum remains continuous and unbroken. Transient superimposition is particular. 52. In the world, the common substratum 'This is' can never be veiled; but only the particular identity - 'This is a rope.' Similarly with the jiva, ignorance does not veil the substratum - 'I AM'; but it veils the specific knowledge - 'I am Brahman'."