Atma Quotes

I am the Atma abiding in the heart of all beings. I am also the beginning, the middle, and the end of all beings.

As long as we cling (moha), we are trapped. As soon as we let go, we are liberated (moksha). We become independent and content in our own company (atma-rati) yet generous and dependable for the other (brahma-nirvana).

Every human creates his own imagined version of the world, and of himself. Every human is therefore Brahma, creator of his own aham. Aham Brahmasmi, I am Brahma. Tat tvam asi, so are you. We knot our imagination with fear to create aham. Tapasya and yagna are two tools that can help us unknot the mind, outgrow fear and discover atma, our true self.

These are the three stages of enlightenment, the three glimpses of satori. 1. The first stage enlightenment: A Glimpse of the Whole The first stage of enlightenment is short glimpse from faraway of the whole. It is a short glimpse of being. The first stage of enlightenment is when, for the first time, for a single moment the mind is not functioning. The ordinary ego is still present at the first stage of enlightenment, but you experience for a short while that there is something beyond the ego. There is a gap, a silence and emptiness, where there is not thought between you and existence. You and existence meet and merge for a moment. And for the first time the seed, the thirst and longing, for enlightenment, the meeting between you and existence, will grow in your heart. 2. The second stage of enlightenment: Silence, Relaxation, Togetherness, Inner Being The second stage of enlightenment is a new order, a harmony, from within, which comes from the inner being. It is the quality of freedom. The inner chaos has disappeared and a new silence, relaxation and togetherness has arisen. Your own wisdom from within has arisen. A subtle ego is still present in the second stage of enlightenment. The Hindus has three names for the ego: 1. Ahamkar, which is the ordinary ego. 2. Asmita, which is the quality of Am-ness, of no ego. It is a very silent ego, not aggreessive, but it is still a subtle ego. 3. Atma, the third word is Atma, when the Am-ness is also lost. This is what Buddha callas no-self, pure being. In the second stage of enlightenment you become capable of being in the inner being, in the gap, in the meditative quality within, in the silence and emptiness. For hours, for days, you can remain in the gap, in utter aloneness, in God. Still you need effort to remain in the gap, and if you drop the effort, the gap will disappear. Love, meditation and prayer becomes the way to increase the effort in the search for God. Then the second stage becomes a more conscious effort. Now you know the way, you now the direction. 3. The third stage of enlightenment: Ocean, Wholeness, No-self, Pure being At the third stage of enlightenment, at the third step of Satori, our individual river flowing silently, suddenly reaches to the Ocean and becomes one with the Ocean. At the third Satori, the ego is lost, and there is Atma, pure being. You are, but without any boundaries. The river has become the Ocean, the Whole. It has become a vast emptiness, just like the pure sky. The third stage of enlightenment happens when you have become capable of finding the inner being, the meditative quality within, the gap, the inner silence and emptiness, so that it becomes a natural quality. You can find the gap whenever you want. This is what tantra callas Mahamudra, the great orgasm, what Buddha calls Nirvana, what Lao Tzu calls Tao and what Jesus calls the kingdom of God. You have found the door to God. You have come home.

I am not my mind, because I can observe my thoughts. So the observer is different from the observed – I am not my mind.” he found that there is no atman, no soul, because this atma is nothing but your mental information – just doctrines, words, philosophies.

In an effort to teach myself self-restraint and self-control, I decided that until I completed my engineering degree, I would wear only white saris, refrain from sweets, sleep on a mat and take baths with cold water. I aimed to become self-sufficient; I would be my best friend and my worst enemy. I didn’t know then that such a quote already existed in the Bhagavad Gita where Krishna says, ‘Atma aiva hi atmano bandhu aatma aiva ripu atmanah’.

Indeed, true seers, perceiving Divinity in everyone, do no harm to anyone. The ones who don’t perceive this unity separate themselves from others, seeing some as friends and others as foes. These are the ones who do harm. It is this illusion of separateness that causes all evils perpetrated by humanity! How can one who really knows Atma injure the same Atma in another? As I have often repeated, the true seer of Atma reaches the Godhead and leaves death and rebirth behind.

The world is but a show, glittering and empty. It is, and yet it is not. It is there as long as I want to see it and take part in it. When I cease caring, it dissolves. It has no cause and serves no purpose. It just happens when we are absent-minded. It appears exactly as it looks, but there is no depth in it, nor meaning. Only the onlooker is real, call him Self or Atma. To the Self, the world is but a colorful show, which he enjoys as long as it lasts and forgets when it is over. Whatever happens on the stage makes him shudder in terror or roll with laughter, yet all the time he is aware that it is but a show. Without desire or fear, he enjoys it, as it happens.

Action cannot destroy ignorance, for it is not in conflict with ignorance. Knowledge alone destroys ignorance, as light destroys dense darkness.

We knot our imagination to fear to creat aham. Tapasya and yagna are two tools that can help us unknot the mind, outgrow fear and discover atma, our true self.

Identity based on what we have is aham, not atma.

Four types of people seek a connection with Me: One, the world-weary — people who worship God for the alleviation of physical or mental agony, or to be released from fears and adversity; two, the seekers of happiness through worldly things — people who pray to God to obtain wealth, family, power, prestige, and so forth; three, the seekers of spiritual advancement — people whose motive for connecting with Divinity is to gain knowledge and experience to aid their self-realization; four, the wise — people who truly know the Atma (Self), who know that God alone exists, and whose only impulse is for the Divine and nothing else.

As long as one finds faults with the world, he won’t be able to find anything about the Soul (Self). He who sees his own faults is the Soul (Self) himself!

Ey kara cübbeli, senin gündüzün gece; Taş atma dünyayı bilmek isteyenlere. Onlar Yaradan'ın sanatı peşindeler: Senin aklın fikrin abdest bozan şeylerde.

The ‘knowledge’ (gnan) that was resulting into ‘the things to be known’ (gneya); when that ‘knowledge’ results in the ‘Knower’ (gnata); this is known as Self-Realization [Atma Gnan].

The individual soul (jivatma), because it has drawn the senses around itself, experiences the pleasures, desires, and pains of the world. “People who are unaware of the True Self Within (Atma), do not recognize this jiva in them that is using the senses. As the senses are limited to the mind level, they are incapable of comprehending Atma, which is above the mind. Yogis, however, possessing the eye of wisdom (intuitive faculty), do see Me, their Atmic Self within. “To obtain this ‘eye of wisdom’ you must do two things: surrender your ego and purify your mind. Only by accomplishing both of these will you behold Me. Those with only halfhearted surrender or only partially purified minds are not granted the capacity to see their Atmic Self.

No matter how strongly you ascribe to the universal delusion that you can avoid pain and only have pleasure in this life (which is utterly impossible), sooner or later you must confront the fact of your inevitable aging and eventual death. Some people, trying to escape the fear of death, come to Me for refuge. Once with Me, they learn of their True Self (Atma) and ascertain the nature of Divinity. Therefore, because death stirs people to seek answers to important spiritual questions, it becomes the greatest servant of humanity, rather than its most feared enemy.

In the absence of conceptual clarity, the dominant emotion is fear, fear of losing opportunities, fear of threats, fear of achievement, fear of abandonment, fear of invalidation. The emotion of fear impacts the way we think and what we believe. It contaminates the filtering of sensations and choice of responses. It creates a vicious cycle where atma is eclipsed by aham, our judgemental self.

Prakriti is nature. Brahmanda is culture. Prakriti creates man. Man creates Brahmanda. Prakriti is objective reality. Brahmanda is subjective reality. Atma witnesses Prakriti, aham constructs Brahmanda.

Everything visible is temporary and changing at all times. At the minute level of time there no visible thing at all. Only the Atma, the invisible, is permanent and all pervasive. from the holy book Bhagavad Gita

Worshipping ‘Gnani Purush’ [the enlightened one] is equal to worshiping the Pure Soul and it is indeed same as the worship of absolute supreme Self (Parmatma). And it is the main cause for moksha [final liberation].

Vitality, or Prana-Jiva; (3) Astral Body, or Linga-Sharira; (4) Animal Soul, or Kama-Rupa; (5) Human Soul, Manas; (6) Spiritual Soul, or Buddhi; and (7) Spirit, or Atma. Of these seven principles, the last or higher Three, namely, the Atma, Buddhi, and Manas, compose the higher Trinity of the Soul—the part of man which persists; while the lower Four principles, namely, Rupa, Prana-Jiva, Linga-Sharira, and Kama-Rupa, respectively, are

If Brahman an infinite ocean, then Atma a wave within be, Ocean not different from its waves, the waves as ocean be; They are but one and the same very similar in actuality, So Brahman and Atma are one and the same in reality. 960

The ignorant (uninformed about Atma and without faith) waste their lives. Through their disbelief they alienate themselves from the Self and thus from true unity with others. As miserable people, they cannot be happy either in this world or any world beyond. People who really know Divinity, who have renounced attachment to the fruits of their work by offering it to the Divine, who have used the sword of knowledge to cut to pieces their doubts regarding the truth of their Atma — no bonds can hold these people. Though they are ever occupied with action, karma cannot taint them. O Prince, your ignorance of your True Self Within is the cause of your present reluctance to act, just as the opposite of ignorance, Self-knowledge, would bring fearless action. So with the sword of wisdom sever the doubts in your heart. Arise, O best of men, take your stand. Be a warrior!

Be still and be aware. Look at each other for a few minutes. You may experience or feel the divine presence within the person in front of you. You may even experience or feel divine love and divine bliss. Silently say, “I AM THAT I AM. I salute the I AM within you. I salute the divine presence within you. Atma namaste!

A man obtains his God-the-Preceptor at the age of twelve years and four months. At the age of twenty four years and eight months he gets and sees Atma, God, in the seventh plane. It takes twelve years and four months in the body for God’s manifestations and realizations in multifarious conditions in the process of transformation of life-power into God.

One’s Use of Life’, if turns into worldly selfishness is called adharma (irreligion), and if it turns into spiritual selfishness (towards true self) is called dharma (religion).

Nothing in this world can touch or affect the one who remains in the focused pure applied awareness of the Self, the Soul (shuddha upayogi).

When is one considered to be in the awareness of ‘one’s own Self’? It is when all the desires become mild (when desires lessens).

The Soul has never become impure not even for a second and if it had become impure then no one in this world would have been able to purify it.

Worldly life is not an impediment; your obstinacies and your ignorance of the self are only the impediments.

The mind is withdrawn from the Universe and kept confined in the body. Then follows realizations of God’s sportive forms in full measure, of course, by God’s grace, then seeing of the God (Atma) in the seventh plane; it is succeeded by ‘Supreme Knowledge’; again it turns into ‘Knowledge of thou’, subsequently follows Descent as in an incarnation of God or Avatar.

Soon, the laws of nature governing this world shall regress to a more primal state of being. The key lies in the Atma you have gained. Atma is the power of demons, signified by the brands upon your flesh. A demon gains power by feeding. Rend... Slaughter... Devour your enemies. There is no other ways to survive. You cannot escape your hunger, Warriors of Purgatory.

The person who sees them self as being a Soul, someone who has a body just for the duration of their stay on this planet, will tend to view other people as essentially being Souls also.

One enjoyed the mental pleasures through ignorance (of the Self), and that is cause of the worldly life. Only the bliss of the ‘Knowledge’ [of the Soul, one’s True Self] is to be enjoyed.

My-ness (mamta) is indeed parigrah [attachment to material objects]; material object is not a parigrah. Gnani doesn’t have My-ness (mamata), He has the eternal element (experience of Pure Soul).

Kitaplara ne kadar çok yer verirseniz verin, asla yetinmezler. Önce, duvarları işgal ederler. Ardından adım attıkları her yeri işgal etmeye başlarlar. Kitapların işgalinden nasibini almayacak evin tek köşesi tavanlardır. Yeni kitaplar eve gelmeyi sürdürürler ve siz tek bir eski kitabı bile başınızdan atma fikrine tahammül ede­mezsiniz. Bir de bu arada, yavaş yavaş ve hiç çaktırma­dan, yeni ciltler kendilerinden öncekileri itelerler. Aynı buzullar gibi.

The new definition of God - It has the root in Vedanta. The concentrated form of the whole human race is God. Where does it concentrate? In Vedanta it has the explanation. Where is the universe? It is within the body of every human being. It is the realization of Vedanta. It cannot be proved outside. First comes visualization of Atma or soul, then visualization of universe within Atma. Where Atma is visualized? This occurs within this body. Then it comes that the universe is within this body and again it is outside.

Sen aşkın ne olduğunu bilir misin adaşım, sen hiç sevdin mi? Çoook desene! Sevgilin güzel miydi bari? Belki de seni seviyordu... Ve onu herhalde çok kucakladın... Geceleri buluşur ve öperdin değil mi? Bir kadını öpmek hoş şeydir, hele adam genç olursa.. Yahut sevgilin seni sevmiyordu... O zaman ne yaptın? Geceleri ağladın mı?.. Ona sararmış yüzünü göstermek için geçeceği yolda bekledin, ona uzun ve acındırıcı mektuplar yazdın değil mi?.. Fakat herhalde ikinci bir aşka atlamak, senin için o kadar güç olmamıştır. İnsan evvela kendi kendisinden utanır gibi olur ama, bilir misin, bizim en büyük maharetimiz nefsimizden beraat kararı almaktır. Vicdan azabı dedikleri şey, ancak bir hafta sürer. Ondan sonra en aşağılık katil bile yaptığı iş için kafi mazeretler tedarik etmiştir. Ha, sonra bir üçüncü, bir dördüncüyü sevdin ve bu böyle gidiyor. Peki ama, bu sevmek midir be adaşım, bir kadını öpmek, onu istemek sevmek midir?.. Çırçıplak soyunarak şehrin sokaklarında koşabiliyor musun? Bir bıçak alarak kolundaki ve bacağındaki adalelere saplamak ve böylece bir nehre atılarak yüzmek elinden geliyor mu? Bir şehrin adamlarını öldürmek cesareti sende var mı? Bir minareye çıkarak bütün dünyaya işittirecek kadar kuvvetle bağırabilir misin? Aşk sana bunları yaptırabilir mi? İşte o zaman sana seviyorsun derim... Sen sevgiline ne verebilirsin sanki? Kalbini mi? Pekala, ikincisine? Gene mi o? Üçüncü ve dördüncüye de mi o?.. Atma be adaşım, kaç tane kalbin var senin?.. Hem biliyor musun, bu aptalca bir laftır. Kalbin olduğu yerde duruyor ve sen onu filana veya falana veriyorsun... Göğsünü yararak o eti oradan çıkarır ve sevgilinin önüne atarsan o zaman kalbini vermiş olursun... Siz sevemezsiniz adaşım, siz şehirde yaşayanlar ve köyde yaşayanlar; siz, birisine itaat eden ve birisine emredenler; siz, birisinden korkan ve birisini tehdit edenler... Siz sevemezsiniz. Sevmeyi yalnız bizler biliriz... Bizler: Batı rüzgarı kadar serbest dolaşan ve kendimizden başka Allah tanımayan biz Çingene'ler.

In shukladhyan (Pure contemplation as the Self, the Soul), whole world begins to look faultless (nirdosh). In dharmadhyan, despite seeing the other person at fault; one will uphold him as being faultless that is ‘dhramadhyan’, ‘what is the other person’s fault? He is simply instrumental (nimit) in it. It is due to the effect of my own karmas that I have encountered him.

Arjuna, I will now enumerate the marks of the devotee I most dearly love. I love the one who harbors no ill will toward any living being, who returns love for hatred, who is friendly and compassionate toward all. I love the devotee who is beyond ‘I’ and ‘mine,’ unperturbed by pain and not elated by pleasure, who possesses firm faith, is forgiving, ever contented and ever meditating on Me. “I love the peaceful devotee who is neither a source of agitation in the world nor agitated by the world. I love those who are free of fear, envy, and other annoyances that the world brings, who accept the knocks that come their way as blessings in disguise. “I love those who do their worldly duties unconcerned and untroubled by life. I love those who expect absolutely nothing. Those who are pure both internally and externally are also very dear to Me. I love the devotees who are ready to be My instrument, meet any demands I make on them, and yet ask nothing of Me. “I love those who do not rejoice or feel revulsion, who do not grieve, do not yearn for possessions, are not affected by the bad or good things that happen to and around them and yet are full of devotion to Me. They are dear to Me because they live in the Self (Atma), not in the commotion of the world. “I love devotees whose attitudes are the same toward friend or foe, who are indifferent to honor or ignominy, heat or cold, praise or criticism—who not only control their talking but are silent within. Also very dear to Me are those generally content with life and unattached to things of the world, even to home. I love those whose sole concern in life is to love Me. Indeed, these and all the others I mentioned are very, very dear to Me. “Hold Me as your highest goal. Live your life in accordance with the immortal wisdom I have taught you here, and practice this wisdom with great faith and deep devotion. Surrender your mind and heart completely to Me. Then I will love you dearly, and you will go beyond death to immortality.

Chi sono?" Il ragazzo parò di nuovo al fratello e costui gli rispose brevemente. "Questo non importa," mi riferì il ragazzo, "è solo maya". "E cos'è maya?" "è l'apparenza del mondo," rispose il ragazzo, "ma è solo illusione, quello che conta è l'atma." Poi si consultò col fratello e mi confermò con convinzione: "quello che conta è l'atma." "E l'atma che cos'è?" Il ragazzo sorrise della mia ignoranza. "The soul", disse, "l'anima individuale." (...) "Credevo che dentro di noi ci fosse solo il karma," dissi io, "la somma delle nostre azioni, di ciò che siamo stati e di ciò che saremo." (...)"Oh no," spiegò il ragazzo. "c'è anche l'atma, sta con il karma ma è una cosa distinta." "E allora se io sono un altro vorrei sapere dov'è il mio atma, dove si trova ora.

I can give you a methodology, alternative for the guru seva, because unfortunately, most of you can’t live around me at least as on now. Have the atma murti. Live with it whole day. When you wake up, brush your teeth. When you eat food, give him food. Before you go to bed, put him to bed. Living with him can detox all the parasites sitting in your bio energy.You can get rid of all those parasites, detox your bio energy through living with atma murti. Atma murti is your personal deity of the guru, personal intimate version of the guru in the form of deity.

All I needed to do was, create an ecosystem inside and outside them where the brain does not feel tired or bored, and by its own experience of its ‘I’ ness, existence, it needs to be excited, inspired; experience atma ananda / swaroopa ananda, means what they think of themselves as their swarupa, that itself is exciting, inspiring!

जिस व्यक्ति में आत्म-ज्ञान प्राप्त करने की तीव्र लालसा होती है, वह अपने वास्तविक स्वरूप को ईश्वर के रूप में अनुभव करता है।

Do you know what an atma is?” he asked me. “A soulmate.” His full lips curved upward, and my heart stuttered. “Do you know what a soul is?” “The concept that our true form is inside us somehow, but it isn’t a physical being,” I said, narrowing my eyes at him. “Magic,” he said simply. “Demons are beings made of magic. Once we were angels, but over time all magic corrupts. It slowly drives us to insanity. To darkness. Unless we find and bond with our atma.

Religion is nothing but a cult. It is created from within this body. Whatever you are seeing outside, you have already seen before within you. Here is the difference between Western and Eastern philosophy. They say, first we see outside and then take inside. We say first we see inside and then take outside. First is Soul or Atman and then the universe within Atman.

İnsanların unutmaması gereken dört kural vardır : Yanlış söz söyleme, yanlış yatakta uyuma, yanlış eşikten girme, elini yanlış cebe atma.-Yaşamak

İnsanların unutmaması gereken dört kural vardır: Yanlış söz söyleme, yanlış yatakta uyuma, yanlış eşikten girme, elini yanlış cebe atma.” “Bu adam ikinci kuralı unuttu ve yanlış yatakta uyudu.” -Yaşamak

In the realm of Maya's veil, Where illusions dance and sway, Ram and Krishna, wise and true, Saw through the world's ephemeral hue. Allah, the All-Merciful, proclaimed, "This mortal stage, a fleeting game, Where egos strut and passions flare, A testing ground, a soul's repair." Muhammad, the Prophet of Light, Expounded on the material plight, A transient realm, a fragile guise, Where true treasures lie beyond the skies. Oh, heed their words, their wisdom deep, And seek the essence, the soul to keep, For in the depths of spirit's embrace, Lies true reality, time's endless chase.

जो ईश्वर की अनुभूति प्राप्त कर लेता है, वह आत्म-ज्ञान में अमरता प्राप्त कर लेता है और दिव्य चेतना के परमानंद में रहता है।

जो आत्मा की खोज में है वह ईश्वर की प्राप्ति में आत्म-ज्ञान प्राप्त करता है और दिव्य चेतना के परमानंद में रहता है।

The human being is called jiva – that is, the embodied Atma possessed by egoism and of the notion that it directs the puryashtaka, namely, the five organs of action (karmendriya), the five organs of perception (jnanendriya), the fourfold antahkarana or mental self (Manas, Buddhi, Ahangkara, Chitta), the five vital airs (Prana), the five elements, Kama (desire), Karma (action and its results), and Avidya (illusion). When these false notions are destroyed, the embodiment is destroyed, and the wearer of the mayik garment attains nirvana. When the jiva is absorbed in Brahman, there is no longer any jiva remaining as such.

You and I as individual consciousnesses, spirit-selves or atmas, are part of the second eternal. We are gods, exact images of Satchidananda, also consisting of three aspects: transcendent consciousness, immanent consciousness and manifesting energy. That is, we are resting in the awareness of our own purely spiritual being and at the same time we are aware of our own existence within relativity, that is an extension of our own self as vibratory energy (shakti).

When the reference point is aham, not atma, when the world is only Brahmanda not Prakriti, one is as deluded as one who is intoxicated.

The "affirmation" of God, is therefore related to mythical consciousness, but this consciousness is only "provisional" There would vanish the propensity to construct "fictions" and "fables" in which gods and ghosts are introduced to justify matters that can be scientifically explained. We accordingly refuse God's "affirmation" because we want to speed up the birth of scientific consciousness.

This pandemic which happened almost last 1 year, is actually cosmos just cleaning itself. So understand: if you understand whatever is happening in you, you will understand what is happening in the cosmos. And if you understand whatever is happening in the cosmos, you will understand what is happening in you. Atma jnana is paramatma jnana.

Always tell everything to your atma murti. You can pray, cry, express your frustration, joy, gratitude, fight, everything with your atma murti. Continuously talking to your atma linga and atma murti will give shakti and buddhi to change what you need to change and above all bhakti - romance with existence and cosmos continuously!

ATMA JNANA IS PARAMATMA JNANA

Enlightenment is a state of consciousness, It reveals your true nature of the self being divine.

Time is an illusion.... Memory is the only guide.

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः । न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥ In the Bhagwad Gita, Lord Krishna expounds the nature of the atma and tells Arjuna – The atma cannot be shattered by weapons, it cannot be burnt by fires, it cannot be drenched by the waters and it cannot be rendered dry by the winds. |2.23

The oldest Vedantic school, Advaita [‘Not two’], represents an extreme and purist position in arguing that Brahman alone is real. The self and the world are within Brahman, with any apparent difference arising from illusion [maya] and ignorance [avidya]. It is as with a rope, which seems to be a snake, or a seashell, which seems to be of silver. This world is like the foam on the sea, or a peacock’s egg, created simply for play [lila]. Since Brahman is all, Brahman is without attributes. When the mind, which is given to maya, tries to conceive of Brahman, it sees Ishvara in one of his many forms. If certain Upanishadic statements appear to be theistic, it is because their author (nominally, Brahman) is catering to his audience. Only in deep sleep, when we are no longer dreaming, might we experience something of the formlessness of Brahman. We are then pure, disengaged consciousness, like the sun after it has set. This is the experience of disembodied Atma, of death, of home.

The Atma Beeja mantra is the Beeja mantra that has the highest influence on your 114 chakras. It is selected based on your prakriti (spiritual nature), vibrations, breath, voice, and the higher energy connections.

Para facilitar la aplicación de estas explicaciones a los escritos budistas exotéricos ordinarios, se dan los nombres sánscritos de estos principios, así como los términos adecuados en español.  1. Cuerpo - Rupa  2. Vitalidad - Prana o Jiva 3. Cuerpo Astral - Linga Sharira 4. Alma Animal - Kama Rupa  5. Alma Humana - Manas 6. Alma Espiritual - Buddhi 7. Espíritu - Atma

6-Brahmacharya significa “disciplina hacia el Ser”, normalmente mal traducida como “celibato”. Llevar adelante una disciplina dirigida al Ser, al Todo significa encauzar, tal como los rayos de sol al pasar por la lente de aumento de una lupa se concentran en la superficie en que se proyectan quemando con intensidad lo que se encuentre en ese punto. Así el brahmacharya permite que el joven aplique toda su energía en la profundización de las grandes verdades (mahavakyas), como por ejemplo: tat tvam asi (tu eres Aquello), ayam atma brahma (el ser es el Ser), prajñanam brahma  (la sabiduría es el Ser), aham brahmasmi (yo soy el Ser), las cuales medita con profundidad, así como también estudia los veda y aprende su recitación.

Tanrım bizi koru! Tüm yaşamı için belirleyici bir adımı atma cesareti olan kişide, dosdoğru rüzgârın içine girecek yürek de vardır elbette. Bundan kimin kuşkusu olabilir? Benim yok; ama sakin ol, sakin ol küçük hanımefendiciğim!

Kedi sevmeyen bir kadın zaten erkeğini mutlu edemez. Artık kimse bu iş için üzülmesin. Otel odalarına da bir daha gitmeyeceğine söz ver bakayım." "Bir şartla!" dedim Füsun'un dokuz ay önce söylediği bir cümleyi çocuk gibi tekrarlayarak. "Babamın arabası ve Çetin bende kalacak..." "Peki," dedi Osman. "Çetin razıysa, ben de razıyım. Ama sen de Kenan a ve yeni işe hiç karışma, kimseye çamur atma." "Aranızda, herkesin önünde sakın kavga etmeyin!" dedi annem. Sibel'den ayrılmam Nurcihan'dan uzaklaşmama, Nurcihan'dan uzaklaşmam da ona deli gibi âşık olan Mehmet'i çok daha az görmeme yol açmıştı. Zaim de her geçen gün onlarla daha sık çıktığı için onu ayrı görüyor, bu arkadaş takımından yavaş yavaş uzaklaşıyordum. Bir ara Piç Hilmi, Tayfun gibi evli nişanlı, sözlü olmalarına aldırmadan gece hayatının karanlık yanına ihtiyaç duyan, İstanbul un en pahalı randevuevlerini aia\cılıkla 'üniversiteli denen biraz bilgili, görgülü kızların takıldığı otel lobilerim bilen arkadaşlarla, eğlencesinden çok. hastalığımı iyileştirir umuduyla birkaç gece çıktım; ama 251

Tom Peters, şirketin Hint kültüründen esinlenerek, eş zamanlı olarak “yaratma”, “koruma” ve “yok etme” becerilerine sahip olması gerektiğini söyler. Peters’a göre bu taban tabana zıt gbi görünen üç kuvvet aynı anda çalıştığında son derece yaratıcı ve dinamik bir ortam oluşur. Bir şirkette yenilikçi yöntemlere yer açmalı, bunu yanı sıra şirkete ayak bağı olan anlayışlar da yok edilebilmeli ama değişim adına her şeyi kökten söküp atma yoluna da gidilmemelidir. Eğer bu üçü aynı anda yapılıp şirket içinde sürekli temiz kan akışı sağlanırsa o zaman son derece renkli ve çok sesli bir şirket kültürü yaratılabilir.

Yavaşla kalbim, bu kadar hızlı atma, ömrümde bir kez olsun korkma. -Wolfsheim

This is the truth of Nirodha.' Nirodha, or destruction, the third of the four Satyas, means the extinction of passions. Bhutatathati of Anatman means the truth of the non existence of Atma or soul, and is the aim and end of the Hinayanist philosophy. [FN#354]

There are two types of egoism: one is living and other one is lifeless. As long as the living egoism is there, one can never attain the awareness of the Self (Atma).

The mind has got various phases . But all these phases merge and are transformed into one “Atma”—God with forms and attributes, and finally God without forms and attributes.

The energy of the Soul (Atma) is such that it will give you all the solution for how to behave every time in any situation. And what is more, you will not forget it, after the Self [Soul] has been realized.

The worldly life relationships are that of selfishness. All relationships are relative (temporary). Only the relationship with the Gnani Purush [the enlightened one] is real. He has infinite compassion for you. He has become one with his soul [atma swaroop] and therefore he brings forth all your solutions (and liberates you).

Atma Awareness

Stage 6: Atma for Dwelling in One’s True Self

Mind is another form of life-force and its upward course to the cerebrum it appears like an electric current in the body. The mind is covered with dirt. The dirt is removed. The mind has taken an upward course. After various transformations, it takes the form of Atma in the seventh plane.

How much knowledge is there in one Soul (Atma)? However many living beings there are in this world, if the knowledge of all those living beings was to be put together, there is that much knowledge present in one Soul!

From the moment you understand, 'Every Soul is a pure Soul (Shuddhatma)', the progression towards the absolute Self (Parmatma) starts for you!

The result of external penance and renunciation is worldly life, meaning that one acquires material pleasures and gradually one even attains the path to liberation. However, there is no liberation without Knowledge of the Self (Atma Gnan).

To whatever level the awakened awareness has reached, that is how close One is to the Self (Atma). The closer one reaches, that much more the light, that much more the illumination.

In worldly state, the Soul [the Real Self, Atma] compresses and spreads according to the ‘vessel’ (the body); and in the state of moksha [the ultimate liberation], it is the same throughout.

For whom is the religion of the Self [Atma Dharm] for? It is for the one who is not blinded or dazzled by anyone. Why should one fear anyone? If one is afraid of anyone, he is considered to be blinded.

When one prays to an image of Lord Krishna, it reaches the 'relative'. If one bows down here (at the lotus feet of the Gnani Purush), then it reaches one's own Self (Atma) directly. This is because the vitaraag One (One free from all attachment and abhorrence) does not accept it, does He? It is always such that, wherever there is darshan of both the 'relative' and the 'real', there indeed lies liberation (moksha).

There is no mention of the Soul (Atma) at all in all that which is present in the world. To See-Know (jovu-jaanvu) the worldly interaction (vyavahar; the relative), that is indeed known as the Soul!

To first get to know what One's own inherent nature is like, to set the conviction (pratiti) for that, that is known as samkit (right belief of 'I am pure Soul'). Of all the inherent natures [out there], is any of them 'mine' [the Self's]? The Gnani will say, "No." Whether you wiggle your tongue in this or that direction, whether you awaken the kundalini (in yoga, latent female energy believed to lie coiled at the base of the spine) or read the scriptures, there is no Soul in that. It is all pudgal (relative) whereas there is no other [relative] thing present in the Atma (Soul).

Never is any Soul (Atma) in the form of a man or a woman. This is only a circumstance (avastha) and circumstances are all temporary. All these 'relatives' are temporary adjustments; Real is permanent.

Birth and death are not of the Soul (Atma). The Soul is a permanent element. This birth and death are of the egoism. 

The pudgal (the non-Self complex) is a jail for the Atma (the Self).

Saiyam parinaam (a resultant state that is free of anger-pride-deceit-greed, attachment and abhorrence) means a state where both, Atma parinaam (the result of the Selfl) and pudgal parinaam (the result of the non-Self) remain separate exactly as they should.

What is saiyam parinaam? It is when the Self (Atma) does not become one in with the non-Self (pudgal); It continues to prevail separately. If the Self is allowed to become one [with the non-Self], then that becomes a violent intent (himsak bhaav).

Simply saying the word 'Self' (Atma) will not work. The conviction of the Self must set in. Conviction means doubtlessness (nihshankta) about the Self; one himself becomes completely convinced [of being the Self]!

When doubt (shanka) does not occur, even for a moment, that is referred to as the Self (Atma).

As long as the doubts (shanka) related to the Self (Atma) do not go away, no doubt of the worldly life will leave.

When the Self (Atma) becomes engrossed (tanmayakar) in the resultant states of the mind, then meditation (dhyan) arises.

The Self (Atma) does not have any other kind of purusharth (spiritual effort). To prevail only as the Knower-Seer is its Purusharth and absolute bliss (parmanand) is the effect of that.

As long as there is agnan (ignorance of the Self), the Self (Atma) is a gneya (an object to be known; realized). After Self-realization, the Self is the Knower (Gnata).

The inherent nature of the Self (atma) is such that as the belief changes, one becomes like that. In that, the Self indeed remains the same, only the results change because of the ego.

Dwelling in the non-Self (paudgalik ramanata) leads to rebirth, while dwelling in the Self (Atma ramanata) leads to liberation (moksha), within one or two lifetimes.