Interpretations of sacred texts, the force of scriptural mastery merit--none of these lead to the realization of that the Self hidden by the dualistic illusion or Maya.++****

The seekers who have the capacity to assimilate and realize the Self hidden by ignorance.

You must first train yourself to think and reason on the nondualistic perspective then only when you read about Advaitic reality the true meaning becomes apparent.

It is not possible to give a sudden revelation of Advaita in one or two letters, or in an interview or two: a course of personal mental training must be undergone.

Hence reading my blogs and posting umpteen time is necessary to the seeker to make the subconscious Soulcentric.

You, yourself must do the work of realizing Truth by using your own judgment and reason. Nobody else, no guru can do it for you.

Your understanding and your views and judgment are based on the dualistic perspective and the truth is based on the nondualistic perspective. So, it is very difficult for you to assimilate nondualistic truth on a dualistic perspective.

Remember:~

Interpretations of sacred texts, the force of scriptural mastery merit--none of these lead to the realization of that the Self hidden by the dualistic illusion or Maya.  

Ashtavakra or any other books is not final because it has been misinterpreted by different authors based on their egocentric outlook.  The Soulcentric knowledge cannot be grasped on the dualistic understanding.

Nothing has to be accepted as truth without verification.    What is accepted without a proper inquiry will not lead a person to the final goal.

The study of Upanishad was neither indispensable nor a necessary prerequisite for attaining the human goal, the moksha.

No books can do more than help us to find it, and even without them, we can get all truth if you search the truth which is hidden by the world in which we exist. You have the love for books without bondage to them; and read the books, but do not believe blindly because it well written with the ornamental world, but think for yourself. No blind belief can save you, work out on your own to find the truth, which hidden by the form, time, and space. Think the Soul is your inner Guru - that Soul is an eternal help.

Krishna tells Arjuna to fight is misrepresented by half-Vedantins as an order to kill other human beings, because they are mere Ideas, Illusory, whereas whole Vedanta says these ideas too are Brahman, and yourself and hence no killing really occurs. CH.2 v.16 

Only when you see all individuals, especially yourself as imagined ideas, can you rise to see them later as Brahman? Thus, there are two stages. You must first see yourself as illusory before you see others as illusory. 

The Self is not you but the Self is the Soul, which is present in the form of consciousness. Holding yourself as the Self is holding the ego as the Self.

When the Self is not you then why you are holding yourself as the Self.

Yourself represents your physical identity, not the Soul, the 'Self' hidden by the 'I'.

You must know the difference between yourself and the real Self. Holding yourself as the Self as the real Self is a great error.

Yourself is nothing to do with the Soul, the real Self.

The Infinite Soul the ‘Self’, alone is real. The Soul is present in the form of consciousness. The ignorance makes one feel the world is real but when ignorance vanishes, the Soul, the ‘Self’ remains in its own awareness of its true nature. The nature of the Soul, the ‘Self’ is formless, timeless and spaceless existence.

Remember:~

Lord Krishna confesses that the oldest wisdom of India (our true Advaita philosophy) has been lost: people misinterpret and falsify it today as they did then. It is not yoga but philosophic truth. But nobody knows it. The teachers of philosophy and leaders of mysticism or religion do not want to inquire into truth and have no time for it. (Gita ~ Chap ~IV~ v.2)

Why is the word Yoga used in so many different senses in the Gita? Because there are grades and the highest demands concentrated brains, not sitting mindless and imagining you are seeing God.

In Gita Chap.IV where Lord Krishna says: ~ “This yoga has been lost for ages" the word yoga refers to Gnana yoga, not other yogas: the force of the word this is to point this out.

Lord Krishna describes some of the other yogas but devotes this chapter separately to Gnana Yoga. So one sees even in those ancient days people did not care for Advaita; they wanted religion; hence Gnana got lost. That is why Krishna calls it "the supreme secret." Krishna points out that the yoga must see "Brahman in action."

Gita Chap.IV:~ “He who achieves perfection in Yoga finds the Self in time." This means that after his yoga is finished, he begins the inquiry into ultimate truth and in due course this inquiry produces realization of the universal spirit as a result.

Understanding what is God is not so easy. Religious people can   only imagine God based on their beliefs.

That is why Lord Krishna Says Ch ~V: ~ “Those who know me in truth.". The last two words (tattvataha) are usually ignored by pundits, but they make all the difference between the ordinary concept of God and the truth about God.

Lord Sri Krishna himself says that he can do nothing to make a man intelligent straight away. The adepts give Prasad, blessing, initiations, mantrams, etc. only to confer temporary peace of mind, to help one to get rid of worries, but not to confer Gnana. The capacity to receive it must first be inborn in man by evolutionary degree.

The Bhagavad Gita: ~brahmano hi pratisthaham - Brahman is considered the all-pervading consciousness which is the basis of all the animate and inanimate entities and material. (( 14.27)

Remember:~ 

Maha Gita: ~ Krishna's Gita is a hodgepodge containing everything; hence it suits everyone because there is something in it for everyone. It is difficult to find any tradition whose voice is not found in the Gita. It is difficult to find anyone who does not take solace from the Gita. But for such people, Ashtavakra's Gita will prove very difficult. 

Ashtavakra is not for synthesis -- he is a man of truth. He speaks the truth just as it is, without any artifice or coloring. He is not concerned about the listener, he does not care whether his listener will understand or not. Such a pure expression of truth has never happened anywhere before, nor has it ever happened again. 

People love Krishna's Gita because it is very easy to extract one's own meaning from it. Krishna's Gita is poetic: in it, two plus two can equal five, two plus two can also equal three. No such tricks are possible with Ashtavakra. With him, two plus two are exactly four. Ashtavakra's statements are statements of pure mathematics. There isn't the least possibility for poetic license here. He says things as they are, without any sort of compromise. 

Reading Krishna's Gita a devotee extracts something of which he can make a belief because Krishna spoke on bhakti, devotion. The karma yogi extracts his belief because Krishna has spoken on karma yoga, the Yoga of action. The believer in knowledge finds what he wants because Krishna has spoken on knowledge as well. Somewhere Krishna calls bhakti the ultimate, somewhere else he calls knowledge the ultimate, again elsewhere he calls karma yoga the ultimate.

Krishna's statements are very political. He was a politician, a perfect politician. Just to say he was a politician is not right; he was a shrewd politician, a real diplomat. In his statements, he considered and included many things. This is why the Gita suits everyone, why there are thousands of commentaries on the Gita. No one is concerned with Ashtavakra because to accept Ashtavakra you are going to have to drop yourself -- unconditionally. You cannot bring yourself along. Only if you stay behind can you come near him? With Krishna, you can bring yourself along. With Krishna, there is no need to transform yourself. With Krishna, you can fit just as you are.

Hence the founders of each tradition have written commentaries on Krishna's Gita -- Sankara, Ramanuja, Nimbarak, Vallabha -- everyone. Each has extracted his own meaning. Krishna has said things in such a way as to allow multiple meanings; hence I call his Gita poetic. You can draw out any meaning you like from a poem.

Krishna's statements are like clouds surrounding you in the rainy season: you see in them whatever you want. Someone may see an elephant's trunk, someone sees the whole body of Ganesha, the elephant God. Someone may not see anything. He will say, "What nonsense you talk! They are clouds, vapor -- how is it you see forms in them?"

 Krishna's Gita is just like this -- you will be able to see whatever is in your mind. So Sankara sees knowledge, Ramanuja sees bhakti, Tilak sees action -- and each returns home in a cheerful mood thinking that what Krishna says is the same as his belief.

This kind of suspicion often arises with Krishna too. Centuries have passed and commentaries on Krishna keep on coming. Each century finds its own meaning, each person finds his own meaning. Krishna's Gita is like an inkblot... it is the statement of the perfect politician.

You cannot extract any beliefs from Ashtavakra's Gita. Only if you drop yourself as you move into it, will Ashtavakra's Gita become clear to you?

Ashtavakra's message is crystal clear. You won't be able to add even a small bit of your own interpretation to it. Hence people have not written commentaries on Ashtavakra's Gita. There is no scope for writing a commentary; there is no way to distort or twist it. Your mind has no chance to add anything. Ashtavakra has given such an expression that no one has been able to add or take anything from it, even though centuries have passed. It is not easy to give such a perfect expression. Such skill with words is very difficult to come by. This is why I say we are starting off on a rare journey. ~OSHO

Remember:~

There are two kinds of audiences - the ordinary ones who desire the transitory heaven and other pleasures obtained as a result of ritual sacrifices, and the more advanced seeker who seeks to know the truth beyond the form, time and space.  Bhagvad Gita is meant for the first audience, to help lead its followers along the way.  Ashtavakra Gita, with its emphasis on the Advaitic wisdom, is meant for those who wish to go beyond such transient pleasures. 

The scientific knowledge is limited to form, time and space. Self-knowledge is beyond the form, time and space.  The individual experience of the birth, life, death, and the world are within the domain of the form, time and space. The Soul, the ‘Self’, is formless, timeless and spaceless existence.

The consciousness is ever-present. Without consciousness, the world, in which you exist ceases to exist.   The consciousness is Self-evident. It is not established by extraneous proofs. It is not possible to deny consciousness, because it is the very essence of the one who denies it. 

Consciousness is the basis of all kinds of knowledge, presuppositions, and proofs. The consciousness is everything. Thus, consciousness is the ultimate truth or Brahman. :  ~Santthosh Kumaar