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.

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

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

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.

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.

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!

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.

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.

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

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.

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!

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.

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

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.

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 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.

Division debunked; there is no death. There really is no such thing as death. The concept of death relies on the illusion of separation also known as the fallacy of division. Division is an erroneous construct of modern man detached from the reality of its own undivided Godly nature. There never was, is, nor ever will be division. Division is a non-event. Division is a delusion created by the mind of man who has sought to separate itself from God, from its true undivided Self for there is only Oneself which is God. Division is the greatest trick modern man ever pulled on itself! It will soon be understood that the concept of division is on very shaky grounds and ready to tumble. Division is as real as a mirage in the desert. There where otherness is perceived is but Self perceiving otherness not to be alone in the current! Humankind must know there is no division and as such there is no death. Death can only exist when humankind perceives itself as separate, as divided from its true Self which indeed is God. When it is understood that division does not exist, Humankind will understand it is Deathless and Eternal. Humankind will then automatically understand that the perception of diversity is but itself perceiving itself as diverse not to be alone, for Companionship, for Love. Humankind now understands it indeed is Pure Spirit also known as The Holy Spirit and that it itself is The Holy Spirit perceiving itself in the current for the very purpose of Love. As such is the promise of the Golden Age of Truth known as the Satya Yuga and the Age of Aquarius. It will be the end of the Age of Darkness and such ridiculous concepts of Dark Energy and Dark Matter based on Parrot like concepts which have been repeated for centuries. The Age of remembrance is upon us. Self will remember it is One without a second. Self will remember it is Undivided. Self will remember it is The Eternal One. In conclusion: Truth is One, One is Self! There is no death. The meaning of it all is Love, to experience Companionship, not to be alone. All that is here is God. All that is here is ॐ

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.

Atma is one. There is no distinction of gender in Atma or God. Male and female---they have got one and the same Atma in them. So inwardly there is no difference. Yes, there is but one Atma ; but go ahead and then you will find there is a tiny touch of ego-consciousness in the form ‘Yea’.

Dharma (religion) one has to practice to get rid of conflicts are prakrut religions (relative or worldly). And ultimate liberation (moksha) is attained through religion of the Self (atma dharma).

That which does not make one to do artadhyan (mournful contemplation that hurts the self) and raudradhyan (wrathful contemplation that hurts the self and others) is called the Atma (the Soul).

To See and Know the relative (vyavahaar), is verily known as the Self (Atma). The one that engages in attachment and abhorrence in the relative is not the Self.

The pure Soul is the One that Knows and Sees. The one that engages in attachment and abhorrence is the discharging relative self (pratishthit atma)!

The one that shows you your mistakes which the world cannot see; the one that shows you that you have become engrossed with your mind; that is verily the Soul (Atma).

The Universe is within Atma. It is so seen in the seventh plane. This is the first stage of the man who attains special Knowledge. This is solving the mystery in relation with Man, God and the Universe.

Feliz año nuevo (31 dic 2017) Treinta y uno de diciembre. Un pez de vino se perdió en tus largas mejillas de golondrinas. Levanté la vista y descubri que la noche poblada de estrellas, nunca estuvo tan sola. Si! La noche poblada de estrellas nunca estuvo tan sola! De que otro modo se puede estar solo sino es rodeado de mi alma? Sino es poblado de ella?

Oranges of Hiroshima - CORPUS CHRISTI - Goodbye shores of peach blossoms and swallows. Goodbye to the godzila of my lips drifting from your lips. Goodbye to the galaxies that expand towards the interior of a grain of sand. Goodbye to the sea of your smiles in the salt of my thorns. Goodbye son of man! Goodbye shores of peach blossoms and swallows.

We' (the Gnani Purush) are neither indifferent (nispruha) nor are 'we' with inclination (saspruha) We are saspruha-nispruha. 'We' have indifference towards your worldly matters and 'we' have interest in matters regarding of your Soul (Atma).

The Self (Atma) is itself in the form of Science (Vignan swaroop). That is why it indeed Sees science everywhere. There is no problem in getting married, but it is ignorance of the Self (agnan) when you differentiate 'this is mine' and 'that is yours'. To say 'I' in all places is science, and to do egoism is ignorance of the Self.

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.

Gnani Purush’ [the enlightened one] has become ‘Soul’ (Atma; Self) while staying with the body.

Samkit’ (right belief) means knowing the Soul (self).

What does ‘experience of the soul’ mean? It is a state of constant eternal bliss.

Once the bliss of the Soul (Self) is attained, it never leaves you. Bliss of the Soul (Self) is eternal.

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).

Let go of your self-pity and your rage, noble sage. Let the knots of your mind unbind until aham gives way to atma. Only then will you be able to restore your hermitage and bring back joy to your world,’ said Ram with the demeanour of a king. Gautama

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]

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).

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.

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

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.

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!

What is the inherent nature of the relative self (pratisthit atma) like? It mimics what it sees, it does not have to be taught anything. Therefore, association should be with a truly (enlightened) person, a spiritually elevated person. And if there is association with bad people, then evil thoughts will arise.

Atma Awareness

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.

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.

When can it be considered as Knowledge of the Self (AtmaGnan)? When it comes into effect. Otherwise, by saying, "I am a diamond," the diamond cannot be 'attained' [realized]. In the same way, in order to realize the Knowledge of the Self, the Self has to be Known with its intrinsic functional properties; and if the properties come into effect, then the Knowledge of the Self will be attained.

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

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.

Atma ramanata (dwelling in the Self) arises after experiencing the Self, until then Atma ramanata cannot arise at all.

He who has realized the Self is truly enlightened.

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

She is both the caring Mother of all created creatures and the sovereign cosmic monarch who upholds cosmic law and order with her indomitable force and irresistible energy. She punishes the wicked and rewards the righteous.

Her nakedness is considered to symbolize fully enlightened awareness, free of maya.

Kali's darkness also represents her all-encompassing, all-encompassing nature, since black is the hue in which all other colors combine; black absorbs and destroys everything.

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.

Desires are done by the ‘Pudgal’ (non-self mind-body-complex), so how can they be suppressed? If You (the Self) are the one doing the desiring, then why don’t you stop it? But that doesn’t happen therefore, desire is a matter pertaining to the Pudgal (non-self mind-body-complex).

Without ‘Gnan’ (True Knowledge of the Self), desire(s) will not go away.

Man is indeed the Absolute Supreme Soul (Parmatma); it is possible for infinite divinity to arise within. The moment he has a desire, he becomes a human! Otherwise, he can acquire whatever he wants, but he is unable to do so because of impediments (antray).

How far is the Soul from attaining moksha (ultimate liberation)? Only the obstructive (antray) karmas.

We’ are the self (chetan, Soul) and obstruction (antray) are non-self (achetan, non-Soul); therefore, the Self (chetan, Soul) shall win in the end!

That which cannot be seen by the eyes, nor heard by the ears, is the Self (chetan, Soul). That which can be heard by the ears, 'Television' is seen, a ‘record’ is heard, that is not self (chetan, Soul) . The Self (chetan, Soul) can only be seen with the divine vision (divya chakshu).

Egoism of the ignorant stage (ignorance of the true self) is considered live egoism. It becomes lifeless after attaining knowledge of the Self. If one takes the side of this lifeless egoism that, “I am not like that”- it will become alive again. Lifeless egoism is to be disposed off; it is not to be protected.

As long as the egoism is alive, ‘my-ness’ remains within the self.

The one with ‘egoism’ and ‘my-ness’ (mamata); the one with the awareness that ‘I am the doer’- are all called ‘Jiva’ [living beings] and he who has attained the realization that ‘I am not the doer, I am the Knower-Seer and I am the form of the eternal-bliss’, then he is the ‘Soul’!

Tremendous my-ness’ [mamta] is bound in the presence of Soul [Atma], and it is also in the presence of Soul that this my-ness is tremendously dissipated.

Moreover, emancipation is termed that which severs all conditioned phenomena [samskrta-dharmas], gives rise to all untainted [anasrava], wholseome qualities / phenomena and eliminates the various paths/ approaches, that is to say, Self, non-Self, not-Self and not non-Self. It merely severs attachment and does not sever the view of the Self/ the seeing of the Self/ the vision of the Self [atma-drsti]. The view of the Self is termed the ’Buddha-dhatu’ [Buddha-Nature]. The Buddha-dhatu is true emancipation, and true emancipation is the Tathagata.

Like animals that seek food for their survival, humans yearn for meaning for their sanity: what is our value, our purpose and our identity in this world? As long as we seek validation from the world around us, we are entrapped by aham. As soon as we realize that all meaning comes from within, that it is we who make the world meaningful, we are liberated by atma.

The ‘Gnani’ is in the form of an instrument to attain the goal (Experience of Pure Soul). The goal is the scientific form of Soul (vignan swarup atma).

Scripture is one of many instruments to attain the Goal (experience of pure Soul). How can it be discarded?

Where are you looking for samadhi (enlightened blissful state)? You just come into your own original Self-form of the Soul, final liberation and samadhi are the natural qualities of the Soul!