Atma Quotes

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 one whose egoism is gone, he becomes God. One is a mortal (jivatma) as long as there is egoism and if his egoism goes away, he becomes the eternal Absolute Supreme Soul (Paramatma).

Unless there is a ‘clear evident experience of the True Self’ [spasthvedan], till then ‘Principle’ cannot be attained.

Knowledge of all living beings of the entire world is in only one Soul. But the knowledge that sees the ego and everything, as objects to be known (gneya); only that knowledge is called as the ‘Knowledge’. However, that is partial Knowledge but only from that moment it is regarded as real applied focused awareness. Where there is Knowledge, the focused applied awareness may be partial or complete.

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).

Complete focused applied awareness of the Soul (shuddha upayog) is considered absolute Knowledge (keval gnan).

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.

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.

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!

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.

To eat, drink, arise, awake etc. are all religion (dharma) of the body. One has not come into one’s own Self Religion (atma dharma) even for a second. Had he done so, he would never ever leave God.

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

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]!

Shukladhyan (pure contemplation of the Self, the Soul) is the direct cause for moksha (liberation). Dharmadhyan (auspicious contemplation; to hurt no one, give happiness to others) is the indirect cause for moksh (liberation). Artadhyan (inner mournful contemplation that hurts the self) is a cause for a birth in animal life form (non-human). Raudradhyan (wrathful contemplation that hurts the self and others) is a cause for a life in hell.

Shukladhyan (pure contemplation of the Self, the Soul) means focused awareness of the eternal form of the Self, the Soul. Dhyan (contemplation or one’s focused effort) is a natural thing. And in pure applied awareness as Pure Soul (shuddha upayog), one must do spiritual effort with awareness of the separation of the Self and non-Self.

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.

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!

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.

Keep on doing whatever it is that you have been doing; but, do no attachment-abhorrence. If ‘You’ stay in ‘Your [Pure Soul] state’; attachment-abhorrence will not occur.

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

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.

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).

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’!