Geeta Quotes

In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagvat Geeta, since whose composition years of the gods have elapsed, and in comparison with which our modern world and its literature seem puny and trivial; and I doubt if that philosophy is not to be referred to a previous state of existence, so remote is its sublimity from our conceptions. I lay down the book and go to my well for water, and lo! there I meet the servant of the Bramin, priest of Brahma and Vishnu and Indra, who still sits in his temple on the Ganges reading the Vedas, or dwells at the root of a tree with his crust and water jug. I meet his servant come to draw water for his master, and our buckets as it were grate together in the same well. The pure Walden water is mingled with the sacred water of the Ganges.

Krishna taught in the Bhadavad Gita: ‘karmanyeva-adhikaraste ma phalesu kadachana’, which means, ‘Be active, never be inactive, and don’t react to the outcome of the work.

Well, I don't have the joys of motherhood," Geeta said after the women were emptied of excuses. Her voice was patient, but her smile was feral. "But I do have the joys of sleep and money.

If you want to see the brave, look at those who can forgive.

She wasn't respected here, but she was feared, and fear had been very kind to Geeta.

Satya anubhuti no visaya chhe. Nahitar aakhi Geeta sambhadya pachhi Arjun Krishna na thai jaat! To aevi ghatana kyanthi aavat?Aane Arjune ne Krishna ae Anugeeta kem sanbhadavi padat pachhi guidebook tarike.

Arjuna quotes old scriptures to support his conclusions and his “I’. Krishna had to say Geeta to dissolve his “I” so that he could just be an instrument. Now people quote Geeta to support their conclusions and their “I”.

Deep in the vagrant waters I fail to recognize my own image. but out of the piecemeal surface, too how could you come intact, and whole ?

Those whose intelligence has been stolen by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures." Bhagwad Geeta chapter 7 verse 20

Yeah, sure, parental love is primitive, but the love that commits to the sacrifices, that puts their happiness and needs over mine, that does it daily on repeat—that’s a choice.” He squinted in the way Geeta now knew he did while thinking. Words came faster to him when he closed his eyes. “It’s a choice I make. It’s important, for me at least, to recognize that, because when you don’t, resentment creeps in.

There was a Geeta before Ramesh’s hands had found her, and that Geeta was still alive, and even if no one else was interested in knowing her, Geeta was.

During the infinite distance between your center and my perimeter; I feel, a continuous river of faith flowing for ages.

Anyone could sympathize with that scenario—a woman who couldn’t be, in their view, a woman. It was easier to throw pity than to wrap their minds around a woman who preferred it that way. But to Geeta, the actual saddest thing, the real waste, was a woman with children she didn’t want.

मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते। श्रद्धया परयोपेतास्ते मे युक्ततमा मताः॥ ॥१२- २॥ Best but all are those that be, Absorved in My full faith truly, Devote themselves but absolutely, To My worship - ever diligently. 12. 2

The woman ran a business, she alone fed her kids and paid for her daughter's dowry and the wedding to which she'd been denied entry. It was, Geeta felt, just another example of women living within the spaces that others defined.

It wasn't, Geeta mused while walking, so much that women loved their husbands and couldn't live without them. It was that the outside world made life without them utter shit; you needed a man in the house in order to be left in peace.

Geeta suddenly wanted to tell her to retain some pride. To withhold parts of herself because there were plenty of people like her husband waiting to pilfer what they could. It was unlike Geeta, not only to intrude in others’ affairs, but also to offer advice. Advice was a cousin of caring; apathy was Geeta’s mantra.

It is better to live your own destiny imperfectly than to live an imitation of somebody else's with perfection

सभी प्रभु के पुत्र: ममैवांशो जीवलोके जीवभूत: सनातन:। मन: षष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति।। (गीता, १५/७) सभी मानव ईश्वर की सन्तान हैं।

He who has given up all desires, and moves free from attachment, egoism and thirst for enjoyment attains peace. (Chapter- II, Shloka- 71)

I used to find my mother as bright as a flower, a moon smiled, always from the threshold of her eyelids, that fluttered like a feather.

Therefore, do you perform your allotted duty; for action is superior to inaction. Desisting from action, you cannot even maintain your body. (Chapter-III, Shloka-8)

In the human heart, there is always a great tendency to glorify one's own weaknesses with some convenient angelic name and divine pose.

The Geeta is a bouquet composed of the beautiful flowers of spiritual truths collected from the Upanishads.

From anger arises delusion; from delusion, confusion of memory; from confusion of memory, loss of reason; and from loss of reason one goes to complete ruin. ( Chapter- II, Shloka- 63)

Humanity should be our Religion and every Human should be our God, This world should be our Temple and doing good to fellow Humans should be our Prayer. Quran Bible and Bhagwad Geeta all have this message if not just read but also understood properly. Share it, even if one misguided person reads and understands it and gets back to humanity you will for sure be blessed!

सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत। कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम्॥ ॥३- २५॥ न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्। जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन्॥ ॥३- २६॥ `Ignorant toil for result; wise – selflessly, Blaze the trail for detached action clearly, For the common weal, path to eternity, For the benefit of the entire humanity.’ 3. 25-26

Preity rolled her eyes. “Who even shaves their head anymore? This isn’t 1921, Geetaben. You’re being dramatic.” “Like, so dramatic,” Priya said. “Oh,” Geeta said. “You’re right. Forgive me. I forgot that we live in London, that you’ll just wear lipstick and dance two weeks after removing your nose ring.

Indeed, certain is death for the born, and certain is birth for the dead; therefore, over the inevitable, you should not grieve.

There is a relentless war between good and evil which has to be fought whether one likes it or not.

In the words of the famous tea master Sen no Rikyu, a delicious cup of tea should be served so that it is cooling in summer and warming in winter.

As long as water is there, two banks accompany each other for a period perpetual.

By growing entire waves of reminiscence, I, a fellow traveler of the same period will keep waiting for the melody of your song right at the same river … unbrokenly …

The apple of some eyes I am; dirt to some others yet.

Therefore, perform your allotted duty; for action is superior to inaction. Desisting from action, you cannot even maintain your body. (Chapter-III, Shloka- 8)

Your right is to work only and never to the fruit thereof. Do not consider yourself to be the cause of the fruit of action; nor let your attachment be to inaction.

Grasshoppers grow crops never: No hands they have to hold spades; Nor have they harrows to level fields; Only have they long trunks to suck.

Geeta did not notice when she'd begun crying. It was humiliating to narrate it all for them like she was announcing her appeal and how much she thought of herself. Opening herself to ridicule with the notion that she, looking as she did, could be the object of lust. She felt not only violated but conceited. Shame coursed through her and she couldn't even look at the others.

It should not be by their architecture, but why not even by their power of abstract thought, that nations should seek to commemorate themselves? How much more admirable the Bhagvat-Geeta than all the ruins of the East! Towers and temples are the luxury of princes. A simple and independent mind does not toil at the bidding of any prince. Genius is not a retainer to any emperor, nor is its material silver, or gold, or marble, except to a trifling extent.

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि। प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति॥ ॥३- ३३॥ इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ। तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ॥ ॥३- ३४॥ `Each is prone to follow his nature, His senses stormed by earthly pleasure, Submit not to them they be your foe, Else you will reap what ever you sow.’ 3. 33-34

My family’s tradition of ‘matching-matching’ names is so obsessive, it’s against the order of nature. When my uncles Anil and Anant married, they took advantage of a heinous custom in Marathi weddings. After the pheras, a dish of uncooked rice is placed before the newlyweds, and whatever name the husband chooses to write in the rice becomes the new name of his wife. Because marriage in our culture is akin to buying a puppy at a pet shop and saying, ‘I am your new owner, and I shall call you Flu y.’ So Anil Adarkar brought home Asha Adarkar (née Kiran), and Anant Adarkar brought home Anita Adarkar (née Geeta). And to complete this picture of divine perfection they named their children Aniket, and Ashwini and Ashleysha, respectively.

Tri-guna appears in discourse of Krishna prominently, To Arjun upon the battlefield of Kurukshetra clearly; That the backdrop for the Bhagwat Gita surely be, All three gunas are held to delude the world clearly: त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत्। मोहितं नाभिजानाति मामेभ्यः परमव्ययम्॥ ७.१३॥ tribhirguṇamayairbhāvairebhiḥ sarvamidaṁ jagat | mohitaṁ nābhijānāti māmebhyaḥ paramavyayam || 7.13|| World deluded by these Three Gunas does not know Me: Who beyond these Gunas and imperishable does but be. (7.13)

Thus it appears that the sweltering inhabitants of Charleston and New Orleans, of Madras and Bombay and Calcutta, drink at my well. In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagvat–Geeta, since whose composition years of the gods have elapsed, and in comparison with which our modern world and its literature seem puny and trivial; and I doubt if that philosophy is not to be referred to a previous state of existence, so remote is its sublimity from our conceptions. I lay down the book and go to my well for water, and lo! there I meet the servant of the Bramin, priest of Brahma and Vishnu and Indra, who still sits in his temple on the Ganges reading the Vedas, or dwells at the root of a tree with his crust and water jug. I meet his servant come to draw water for his master, and our buckets as it were grate together in the same well. The pure Walden water is mingled with the sacred water of the Ganges. With favoring winds it is wafted past the site of the fabulous islands of Atlantis and the Hesperides, makes the periplus of Hanno, and, floating by Ternate and Tidore and the mouth of the Persian Gulf, melts in the tropic gales of the Indian seas, and is landed in ports of which Alexander only heard the names.

They (wise people) speak of the indestructible ASHWATTHA tree* as having its roots above and branches below, whose leaves are the

self

YOGA becomes the destroyer of pain for

The more we identify ourselves with the little 'I' in us,

Perfect morality can be declared and lived up to only by him who has sought to live and discover his real identity with the Self, which is ONE-WITHOUT-A-SECOND, EVERYWHERE, IN ALL BEINGS AND FORMS.

संसार परिवर्तनशील है, अनित्य है। अध्यात्म में इसी अनित्य को भ्रम कहा है। जो आज है, वह कल नहीं रहेगा। शाश्वत केवल वही चैतन्य आत्म-तत्त्व है।

केवल यह निश्चय कर लेना है कि मैं संसार नहीं हूँ, संसारी नहीं हूँ, मैं तो आत्मा हूँ। यह आत्मा ही परमानंद का आनंद है, फिर भय-दुख व्याप्त ही नहीं हो सकता। तू ज्ञान ही नहीं, स्वयं ज्ञान है, बोध है। इस आत्मज्ञान से सारे संशय मिट जाएँगे, भ्रम दूर हो जाएगा। संसार के प्रति जो दृष्टि है, वह बदल जाएगी। ज्ञान होने पर इस काल्पनिक भय का अंत हो जाएगा।

अतः पाप-पुण्य कर्म में नहीं, आसक्ति में हैं। आसक्ति, राग, द्वेष, ईर्ष्या, बदला लेने की भावना से युक्त जो कर्म किए जाते हैं, वे ही बंधन बनते हैं।

अतः आत्मज्ञान के लिए मनुष्य को यह निश्चयपूर्वक मानना होगा कि मैं विशुद्ध बोधस्वरूप आत्मा हूँ, तब उसका अज्ञान रूपी अंधकार चाहे जितना घना हो, दूर हो जाएगा। अज्ञान ज्ञान का अभाव ही है।

अज्ञान के कारण मनुष्य की अनेक अपेक्षाएँ होती हैं और उनके पूरी न होने पर उसको दुख होता है। अतः जो मिला है, वह अमूल्य है। उसी में संतोष करके जीना, कृतज्ञ भाव से जीना ही परम सुख है।

योगः कर्मसु कौशलम्’-अर्थात् योग ही कर्म में कुशलता है। जो योग में स्थित होकर अर्थात् स्थितप्रज्ञ होकर कर्म करता है, वह भी मुक्ति का अधिकारी है।

That girl’s achievement mattered little; she—as Geeta herself would feel later in life—was only as successful as those around her allowed her to be.

arrows

I have forgiven him. In that I expect and want nothing from him," Geeta said. It was true; Phoolan Devi had spent her truncated life vacillating between terror and rage, understandably, but Geeta now knew she didn't want to live that way. "But forgiveness doesn't mean I'm right back where I started.

Elucidation:

When one has understood that all happiness or unhappiness is just a matter of reaction of the sense organs

Who knows the entire truth and who can speak about this creation ? What were the causative factors of this creation ? The gods have originated after the creation. Who knows the one from which this world has got created  ?                                   ( 10/129/6 )

St. John the Divine, in his "Revelation," has made Christ Jesus say: "I am Alpha and Omega, the beginning and the end"—"which is, and which was, and which is to come, the Almighty," [250:3] "the first and the last." [250:4] Hindoo scripture also makes Crishna "the first and the last," "the beginning and the end." We read in the "Geeta," where Crishna is reported to have said: "I myself never was not." [250:5] "Learn that he by whom all things were formed" (meaning himself) "is incorruptible." [250:6] "I am eternity and non-eternity." [250:7] "I am before all things, and the mighty ruler of the universe." [250:8] "I am the beginning, the middle and the end of all things." [250:9]

Quran‬, ‪Bible‬, ‪BhagwadGita‬ are your (as an follower) way of life and not everyone's way of life, so don't force people to change. These Holy books teach you to change yourself (for good) and not others.

The term has been used to situate the articulation of the mythic within painting, theatre and cinema, and could be conceived of as cultural work which seeks to bind a multiply layered dynamic into a unitary image. In Geeta Kapur's definition the iconic is `an image into which symbolic meanings converge and in which moreover they achieve stasis.' This concept of the iconic needs to be grounded within a conception of mise-en-scene, and it is here that the question of frontal address surfaces.

I don't believe in Sadhu,Santh and all..but I believe in our Granth(Bhagwat Geeta).They all bloody Sadhu and Santh utilize this in a wrong way for the money purpose.I believe only this "OM OR I".

Soon after that, Eno briefly joined a group called the Scratch Orchestra, led by the late British avant-garde composer Cornelius Cardew. There was one Cardew piece that would be a formative experience for Eno—a piece known as “Paragraph 7,” part of a larger Cardew masterwork called The Great Learning. Explaining “Paragraph 7” could easily take up a book of its own. “Paragraph 7”’s score is designed to be performed by a group of singers, and it can be done by anyone, trained or untrained. The words are from a text by Confucius, broken up into 24 short chunks, each of which has a number. There are only a few simple rules. The number tells the singer how many times to repeat that chunk of text; an additional number tells each singer how many times to repeat it loudly or softly. Each singer chooses a note with which to sing each chunk—any note—with the caveats to not hit the same note twice in a row, and to try to match notes with a note sung by someone else in the group. Each note is held “for the length of a breath,” and each singer goes through the text at his own pace. Despite the seeming vagueness of the score’s few instructions, the piece sounds very similar—and very beautiful—each time it is performed. It starts out in discord, but rapidly and predictably resolves into a tranquil pool of sound. “Paragraph 7,” and 1960s tape loop pieces like Steve Reich’s “It’s Gonna Rain,” sparked Eno’s fascination with music that wasn’t obsessively organized from the start, but instead grew and mutated in intriguing ways from a limited set of initial constraints. “Paragraph 7” also reinforced Eno’s interest in music compositions that seemed to have the capacity to regulate themselves; the idea of a self-regulating system was at the very heart of cybernetics. Another appealing facet of “Paragraph 7” for Eno was that it was both process and product—an elegant and endlessly beguiling process that yielded a lush, calming result. Some of Cage’s pieces, and other process-driven pieces by other avant-gardists, embraced process to the point of extreme fetishism, and the resulting product could be jarring or painful to listen to. “Paragraph 7,” meanwhile, was easier on the ears—a shimmering cloud of sonics. In an essay titled “Generating and Organizing Variety in the Arts,” published in Studio International in 1976, a 28-year-old Eno connected his interest in “Paragraph 7” to his interest in cybernetics. He attempted to analyze how the design of the score’s few instructions naturally reduced the “variety” of possible inputs, leading to a remarkably consistent output. In the essay, Eno also wrote about algorithms—a cutting-edge concept for an electronic-music composer to be writing about, in an era when typewriters, not computers, were still en vogue. (In 1976, on the other side of the Atlantic, Steve Jobs and Steve Wozniak were busy building a primitive personal computer in a garage that they called the Apple I.) Eno also talked about the related concept of a “heuristic,” using managerial-cybernetics champion Stafford Beer’s definition. “To use Beer’s example: If you wish to tell someone how to reach the top of a mountain that is shrouded in mist, the heuristic ‘keep going up’ will get him there,” Eno wrote. Eno connected Beer’s concept of a “heuristic” to music. Brecht’s Fluxus scores, for instance, could be described as heuristics.

Gandhi calls the GEETA his mother, and yet he cannot absorb it, because his creed of non-violence conflicts with the grim inevitability of war as seen in the GEETA. So Gandhi finds ways to rationalize the violence of the GEETA: he says the war of Mahabharat is only a metaphor, that it did not actually happen. This war, Gandhi says over and over again, represents the inner war between good and evil that goes on inside a man. The Kurushetra of the GEETA, according to Gandhi, is not a real battlefield located somewhere on this earth, nor is the Mahabharat an actual war. It is not that Krishna incites Arjuna to fight a real Mahabharat, Mahabharat only symbolizes the inner conflict and war of man, and so it is just a parable.

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्। स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥ ॥३- ३५॥ `Better one’s own duty, be it humble, Than that of another – else you’ll stumble, Better to risk death at the post of duty, Than perils of intrusion on others surely.’ 3. 35

डूबते हुए मनुष्य के वस्त्रों के लिए करुणा मूर्खता होगी।

धरा पर ब्रह्मा के एक दिन में एक बार अर्थात् प्रत्येक ८,६०,००,००,००० वर्ष बाद अवतार लेते

Ohhh, but diarrhea isn’t a woman problem, it’s an everyone problem” “I do not, have diarrhea.” “Then…?” “It’s just in case, okay? What’re you, a cop?

others

20. He is not born, nor does He ever die; after having been, He again ceases not to be; Unborn, Eternal, Changeless and Ancient, He is not killed when the body is killed.

न जायते म्रियते वा कदाचि- न्नायं भूत्वा भविता वा न भूयः। अजो नित्यः शाश्वतोऽयं पुराणो- न हन्यते हन्यमाने शरीरे॥२०॥

Man awakened to the Self’s Glory is God; God forgetful of His own glory is the deluded man!

अनासक्त पुरुष कर्म करता हुआ परम पद को प्राप्त होता है।

Those who are satisfied with temporary life, temporary pleasure, and temporary facilities are not to be considered intelligent, at least not according to Bhagavadgeeta. According to the Geeta, one whose brain substance is very small is interested in temporary things. We are eternal, so why should we be interested in temporary things? No one wants a nonpermanent situation.

Saloni hesitated. “Should we, like, ‘get rid’ of him?” Geeta smacked her forehead. “Why is that always everyone’s go- to? I just want to ‘regular’ get rid of him, not get rid of him.

आत्मा का केवल अनुभव होता है, ज्ञान होता है, बोध होता है।

आत्मा तो सदा उपलब्ध है, जागकर देखना मात्र है। दृष्टि पर्याप्त है, क्रिया आवश्यक नहीं है।

निष्कर्म का अर्थ है-कर्ता का अभाव। कर्म को छोड़ना, कर्म का अभाव या निक्रियता निष्कर्म नहीं है। जहाँ कर्म के पीछे उद्देश्य फलाकांक्षा नहीं है, वही निष्कर्म है। निष्कर्म अपेक्षा-रहित होता है।

माँगना संसार है, नहीं माँगना साधना है।

मनुष्य भी प्रकृति का अंग है। प्रकृति के अन्य सभी अंग निरुद्देश्य जी रहे हैं, किंतु मनुष्य ने अपने जीवन का उद्देश्य निश्चित कर लिया है।

उद्देश्य-निर्धारण ही अशांति का कारण है।

आत्मा को जान लेने मात्र से सिद्धि नहीं मिलती, प्रत्युत उसे उपलब्ध कर लेना ही सिद्धि है। उपलब्धि के बाद भी चित्त की चंचलता को पूर्णरूपेण शांत करने के लिए उसमें निरंतर स्थिर रहना आवश्यक है,

प्रारब्ध कर्म, जिनसे यह शरीर एवं जीवन मिला है, को इस जन्म में आत्मज्ञान होने पर भी भोगने के बाद ही मुक्ति होती है।

शात्र और ज्ञान भी अर्थहीन हैं; क्योंकि ये सब आत्मा की तृप्ति के लिए नहीं हैं। इनसे केवल मन, शरीर एवं अहंकार की ही तृप्ति होती है।

आचरण ज्ञान की छाया है। भीतर शुद्ध होने पर आचरण अपने आप ठीक हो जाता है। आचरण को ठीक करना सामाजिक आवश्यकता एवं उपयोगिता है; किंतु इससे आत्मज्ञान नहीं होता। ❑

आत्मज्ञान की कोई साधना नहीं है। केवल अज्ञान का जो आवरण है, उसे हटाना है। साधना द्वारा केवल सत्त्व बुद्धि प्राप्त होती है। इसके बाद गुरु के उपदेश से तत्त्व-बोध होता है। यह साधना एवं उपलब्धि का रहस्य है।

विषयों में विरसता ही मोक्ष है।

मुक्ति में कुछ मिलता नहीं है बल्कि सब अनावश्यक छूट जाता है। संसार में फिर इसका रस नहीं रहता,

अनंत सागर में अनेक प्रकार की तरंगें उठती और नष्ट होती हैं, किंतु इससे समुद्र की न तो वृद्धि होती है, न नाश। इसी प्रकार तू आत्मा-रूपी महासमुद्र है, जिसमें चित्त की चंचलता के कारण विश्व-रूपी तरंगें उठती व नष्ट होती हैं, किंतु इनसे यह साक्षी आत्मा सदा अप्रभावित रहती है।

सृष्टि के विभिन्न अवयवों में आत्मा ही एक मूल तत्त्व है। सब उसी की आकृति मात्र हैं। अतः आत्मा भिन्न नहीं है। तू चूँकि आत्मा ही है, अतः सृष्टि के समस्त पदार्थें में एक तू ही भासता है।

आत्मा का स्वभाव ही मुक्त है। चित्त का स्वभाव है संकल्प एवं विकल्प। जब उसमें संकल्प-विकल्प की तरंगें उठती हैं तो चित्त क्षोभित एवं उद्वेलित होता है। इन तरंगों का नाम ही मन है।

संकल्प एवं विकल्पों के कारण ही विचार पैदा होते हैं, फिर मनुष्य कर्म करता है। अहंकार के कारण वह कर्ता बन जाता है, जिससे कर्मों का बंधन होता है, फिर पूरा कर्म-जाल निर्मित हो जाता है। वही संसार है, जो बंधन का कारण है।

जब ध्यान कहीं भी नहीं रह जाता तो चित्त शून्य हो जाता है। यही निर्विकल्प समाधि है। यहीं आत्मा एवं परमात्मा की अनुभूति होती है।

मन के भरने से आत्मज्ञान नहीं होता, उसके खाली करने से होता है। संग्रह अथवा परिग्रह चाहे धन का हो, यश का हो, मान-सम्मान का हो या विचारों का, यह संग्रह ही बाधा है,

स्मृति से मुक्त होकर चैतन्य आत्मा में स्थित हो जाना ही मुक्ति है।

धन, यश, पद, प्रतिष्ठा, ज्ञान, विद्वत्ता, ऐश्वर्य, समृद्धि आदि प्रयास से ही मिलते हैं।

मानव इन प्रयासों का इतना अभ्यस्त हो गया है कि वह परमात्मा को भी जप, तप, योग, साधना, हठयोग, मंत्र, भक्ति, स्मरण-पूजन आदि के प्रयासों से प्राप्त करना चाहता है। किंतु परमात्मा प्रयासों से नहीं मिलता, ढूँढ़ने से नहीं मिलता; क्योंकि वह कहीं खोया नहीं है, वह तो भीतर ही है, जिसे देखना मात्र है। वह विस्मृत है। उसे पुनः स्मृति में लाना मात्र है।

एक की अनुभूति से ही सभी संकल्प गिर जाते हैं एवं मनुष्य सुखी व शांत हो जाता है।