s therefore never bewildered by mistaking the gross body for the soul, nor does he accept the body as permanent and disregard the existence of the soul. This knowledge elevates him to the station of knowing the complete science of the Absolute Truth. He thus knows his constitutional position perfectly well, without falsely trying to become one with the Supreme in all respects. This is called Brahman realization, or self-realization. Such steady consciousness is called Krsna consciousness" (Prabhupada 99-100).
The Hindu concept of self, then, can be seen as differentiating between the false self, or false selves, and the real self, which is identified with God.
In Kinsley, we read of the work of Ramana Maharishi, which included "Self-Enquiry" and "Who Am I?" The argument of these short works with respect to the present study is that there can be no division or duality in the self, or else that self is not genuine.
Ramana, an early 20th century Hindu, "teaches that man's ultimate destiny is to discover his essential identity, which is the same as Brahman, and
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