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’.

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.

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!

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.

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.

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.

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.

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].

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.

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.

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).

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).

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

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.

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).

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

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.

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!

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

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.

Armageddon consciousness is the battle between the lower-self and the higher-self in each person’s consciousness. It is the battle between glamour, maya, and illusion, on the astral, etheric, and mental planes; versus truth! In Christian terminology, it is the battle between Satan, Lucifer and/or the devil, and the Christ. In Buddhism it is the battle between truth and ignorance. In Hinduism, it is the battle between Brahma, Shiva, Vishnu, the Atma, Krishna and Rama and the forces of illusion. In laymen’s terms, it is the battle between good and evil.

Awareness (of the Self) prevails in matters where one becomes attachment-free (vitrag), and where one has attachment-abhorrence, there his awareness will not prevail.

Religion (dharma) is decrease in kashay (anger, pride, deceit and greed) and increase of kashay is irreligion (adharma). When Kashay goes away (completely) is the religion of the Self (Soul).

Kara chased after him. “So …soul burning—what’s that? The thought of burning anything makes me nervous.” “You’ve lost Mrs. Wilkins’ soul …so we have to go burn it. We have to throw the dead souls into the white fires of Atma. They can never be reborn.

Soul (Atma) remains very far from where kashays (anger-pride-deceit-greed) are created, the Soul is quite far from there. Where there is absence of kashays, there lies the ‘religion of Vitrags (the enlightened ones)’, and where kashays are present, lies the ‘relative religion’!

Circumstances can change through worldly knowledge (ignorance of the self, the Soul) and also through (true) knowledge (realization of the self). With ignorance, circumstances will bring entanglements and with (true) knowledge, circumstances will bring solutions. (True) Knowledge itself changes circumstances. Is God likely to come down and do so?

Pure Soul and circumstances; there are only these two; but the disturbance of egoism does not allow it to be at peace.

There are so many things in this world. If we put it in short (succinctly), then what will remain? The ‘pure Soul’ and ‘circumstances’. Moreover, to disperse is the nature of circumstances. Therefore, the Pure Soul will not have to tell them to go away.

Attachment-abhorrence is an ‘effect’ and ignorance (of the self) is the ‘cause’!

The ego dies and the ego lives, but people say that ‘I died’. That which takes birth and dies is the ego, and the Soul is in the same place (is always intact). Even Pudgal (the atoms that were charged; which are being discharged in the form of mind, body, speech) is in the same place. The issue is only of the ego in the middle.

If one can exactly see the world ‘as it is’; if one can exactly see the ‘relative’ and the ‘real’, it is shukladhyan (contemplation as the Self, Pure Soul).

When the mind and the Self (Soul) become engrossed (tanmayakar) only then it is called artadhyan (mournful contemplation that hurts the self), and also one does not become aware that artadhyan has occurred. And if one realizes that artadhyan has occurred, then it is not called artadhyan; then it is the mind.

Fruit of discharge karma with shukladhyan (contemplation as the Self, Pure Soul) is moksha, and fruit of discharge karma with dharmadhyan (auspicious contemplation; to not hurt anyone, to give happiness to others) is tremendous punya. It binds punyanubandhi punya (merit karma which binds more merit karma).

Only when there is dharmadhyan (auspicious contemplation; to not hurt anyone, to give happiness to others) in the body, then there is shukladhyan in the Self (contemplation as the Self, the Soul).

Keeping ‘pure focused applied awareness of the Self (Soul)’ (shuddha upayog) is the same as being in the Absolute Supreme Self-form (Parmatma swaroop).

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).

Keep one goal only and that is ‘to know thy Self [Soul]’. Do not be insistent about ‘I want to do this and do that’. Whatever happens, at whatever time, is correct.

It is wrong to be dependent on the body-complex [pudgal]. One should depend only on the Soul.

A wife and a husband! For infinite lifetimes this is all one has done. And in doing so, one has lost his Absolute Supreme Self [Parmatma]!

What is suspicion? It is a tool to ruin one’s own Soul.

Happiness that comes and never leaves; it is called the bliss of the Soul.

Real happiness and peace is attained only if one comes into one’s true Self.

Where there is not the slightest of misery; that is where the Soul is.

The body is doing the action, body’s spare-parts are doing the action and the egoism simply does the egoism of, ‘I did’! Subtle-pride of egoism is created from this doer-ship and one is living due entirely on this basis. He simply tastes the subtle-pride of doer-ship; ‘I did’, ‘I suffered this pain’, ‘I enjoyed that happiness’. The person who gets rid of this subtle-pride will get freedom. Why does one taste this sweetness of subtle-pride of doership from infinite lives? He does this because he has never before tasted the sweetness of the Soul.

If ‘one’ really were the sufferer or the enjoyer, then he would get tired. But the Self in reality is not experiencing anything. He simply does egoism only.

I did this so well’- one says this and tastes the sweetness of subtle pride of doership. One enjoys the sweetness of this subtle pride. There is pain [suffering] with projection of doer-ship. God is eternal bliss and that indeed is the nature of the Self!

To ‘us’, nothing except the Soul (Atma) is beautiful, and there is indeed no such thing as bad in this world. Bad is to deviate from one’s own ‘boundary’ (to not remain as the Self).

Natural Self is the Soul and illusion is the relative self [prakruti].

He who can see his own mistake can become absolute supreme Self (Parmatma)!

Natural Self is the Soul and illusion is the relative self [prakruti].

He who can see his own mistake can become absolute supreme Self (Parmatma)!

Once a person starts seeing his own mistakes, he starts to become Parmatma, (absolute supreme Self)!

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.

All those that don’t allow us to do things for the Soul (our True Self), they are our opposers (kashays); we shouldn’t listen to them.

Until ignorance, of one’s own Self (the Soul), is removed, illusory attachment (moha) will not go away.

All our thought process should be concentrated on merger of soul with the vital life. When this realisation is achieved, it leads the soul from Atma to Paramatma, one in poccession of all.

What I am saying is, ‘Know the science’. Know what is Soul (The True Self) and Non-Soul (Everything other than the Soul). Upon knowing this, all desires will vanish.

He who wants to go to moksha (Final Liberation), he will have to realize his own self. Otherwise no matter how much of anything else he does, he will not attain moksha (liberation).

When you experience permanent bliss of the Self (samadhi), then it will be considered that your entire work is completed.

When is bliss of the self (Samadhi) experienced? It is when one does not want anything, when all the tubers of one’s greed goes away, then the bliss of the self (Samadhi) is experienced. Give away, how much you give (your things to others), that much (happiness) will be yours !

Bowing down in prayer to a body results in worldly life and bowing down in prayer to Soul results in attaining moksha (final liberation).

One should take care of one’s own [True] Self and do supervision of everything else.

When the outside intent (other than the intent of Pure Soul, Parbhaav) stops, he attains enlightened bliss of the Self (samadhi).

How much straight forward you are; that much bliss of the Self (Samadhi) will prevail within you.

The Soul is neither a Jain nor a Vaishnav. The Soul is Vitarag (free from attachment). This is the religion of the Vitarag (the enlightened ones).

To be unattached in every phase of one’s life is indeed full enlightened bliss of the Self (Purna samadhi)!

True peaceful state is that when one has inner peace amidst total lack of peace on the outside. Bliss of the Self (samadhi) amidst external turmoil is ‘tested’ samadhi.

Abhorrence towards bitter circumstances and attachment towards sweet ones is the nature of agnan (ignorance of the self). Bitter and sweet will not exist if agnan (ignorance of the self) leaves.