Quotes about atma

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.

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.

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

I am Chandubhai’ is good or bad focused applied awareness (shubha-ashubha upyoga). ‘I am Pure Soul’, is the focused pure applied awareness of the Self (shuddha upayog). With good-bad focused applied awareness (shubha-ashubha upayog) instillation in the worldly life occured.

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!

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).

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).

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).

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.

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).

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.

Shuddha upayog (applied awareness of the Self, The Soul) means to be able to see the Soul and the Body of the other person as separate. The constant contemplation of ‘I am pure Soul (Shuddhatma)’ is shukladhyan (pure contemplation as the Self).

To constantly see one’s own self as ‘Pure’, and to see other’s self as ‘pure’, is focused applied awareness of the Self, the Soul (shuddha upayog).

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.

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.

Who is doing this? Who am I? What is all this? Who is the doer? Who is the nimit (instrumental doer) of this? If all these remain present ‘at a time’ exactly the way it is, then that is considered shuddha upayog (pure focused applied awareness of the Self, the Soul).

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.

One who lives with one’s own (Soul’s) support is the Absolute Supreme Soul (Parmatma). One who lives with the body complex (relative self’s) support is the embodied (mortal) self (Jeevatma).

Soul (Atma), Absolute Knowledge (Gnan) and the Absolute Supreme Soul (Parmatma) are one and the same element.

One has to decide to know the nature of the Soul. Will one not have to know that? Nothing is attained by just saying, ‘I am the Soul, I am the Soul.’ The Soul has to come in to one’s experience, until then the worldly problems will not go away, will they?

It is not possible to know ‘Who am I?’ by ‘doing’. ‘Doing’ (anything), requires egoism, and where there is egoism, ‘Who am I’ cannot be known.

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.

If one understands (realizes) his own Self, then he himself is an Absolute Supreme Soul (Parmatma).

When one decides that I want to get rid of the mistakes which are in me, he can become the Absolute Supreme Soul (Parmatma).

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

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

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].

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.

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

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

Samkit’ (right belief) means knowing the Soul (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)!

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

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!

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]!

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

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.

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).

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!

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.

If you want to know the answer to ‘Who am I?’, then you will have to go to a Gnani purush [the enlightened one]. The Gnani Purush will give you Knowledge of your real Self [Who Am I] in the presence of the egoism. Thereafter your accounts (karmic) will be settled [& things will start falling in place].

Pure-chit itself is the Absolute Supreme Soul (parmatma).

The one who protects the body-complex (pudgal) is not the 'enlightened one' (Gnani). A Gnani is the protector of only the Soul and it’s natural attributes.

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).

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).

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.

Other’s power, other’s enjoyments, other’s space, people have become the owners of that which does not belong to one’s self. If they become the owners of ‘Self’, death is no more; One is himself, the Absolute Supreme Soul.

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

A reputable person is he who has trust in his own Self. Self means who? “I am Pure Soul”, it is that Self.

Who doesn’t allow one to attain siddh gati (the final state of Liberation, moksha)? The body-complex (pudgal - that which charges and discharges). Similarly, what doesn’t let a gourd covered with mud, to go on top and float on water? The mud. The negative atoms, they weigh very heavily. They drag the Soul, the Self lower down.

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).

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).

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.

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

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.

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.

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’!

There is no samkit (vision with right belief that I am Pure Soul) where there are kashays [anger, pride, deceit and greed], and where there are no kashays, there is samkit (self realization).

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.

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

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

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

If you experience bliss of the Self (samadhi) amidst complete problematic stage, then know that you have met a “Gnani Purush” [the enlightened one]!

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.

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 !

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!

There is no means other than vitrag-science (science that frees us from all attachments) that will give Final-Liberation [Moksha]. Other means [methods, instruments] will cause bondage; they only help to pass the time; [whereas] means to attain the Eternal Thing (experience of Pure Soul) can be attained from the ‘Gnani Purush’ (the enlightened one).

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.

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).

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.

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).

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

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).

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).

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).

People live for two reasons. There are those who live for the Soul; such people are very rare. All others live for money. All day is spent for money, money, money!

Focused awareness of the Self in one direction (upayog) is considered enlightened awareness (jagruti).

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

What is the body complex (pudgal)? It is influx and outflow (puran-galan); it is credit and debit. And if you attain knowledge of the Soul, the Self, then you will attain Moksha (liberation).

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?

In scriptures, there is knowledge about the different methods; the knowledge about the goal [to attain Pure Soul] is not there. ‘Gnani’ has the knowledge about the goal [to attain Pure Soul]. Knowledge about the goal, which is the Soul, is obtained as a result of the ‘Gnani’s’ grace.

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.

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

Infinite knowledge, infinite vision, infinite energy of the Soul is in the same state even today. The Soul has never been a sinner. The Soul is absolutely pure.

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

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

The term ‘Grace’ has been explained by people just to fulfill the vested interest. But what is its actual meaning? Thakur (Sri Ramkrishna) has said ‘When God within the body wishes to liberate himself, then there will be actual liberation of ‘Atma’ or ‘Soul’. That means spontaneous evolution of life power. This spontaneous evolution which individual gets is called grace. Otherwise the term ‘Grace’ is an abstract idea.

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

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