The Latest
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Read on →: tad etat preyaḥ putrāt
tad etat preyaḥ putrāt, preyo vittāt, preyo’nyasmāt sarvasmād antarataraṁ yad ayam ātmā | sa yo’nyam ātmanaḥ priyaṁ bruvāṇaṁ brūyāt priya rotsyatītīśvaro ha tathaiva syāt, ātmānam eva priyam upāsīta | sa ya ātmānam eva priyam upāste, na hāsya priyaṁ pramāyukaṁ bhavati ||
(Bṛhadāraṇyaka Upaniṣad: 1.4.8)“This which is dearer than a son, dearer than wealth, dearer than others, and all else—this is the ātmā deeper within. One who says of someone who says something else is dearer than the ātmā, “He will lose that which he holds dear” is capable [i.e., fit to say so], and indeed that will come to be. One should regard only the ātmā as dear. Indeed that which is dear to one who regards only the ātmā as dear is never subject to destruction.”
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Read on →: yathā nabhasi meghaugho
yathā nabhasi meghaugho reṇur vā pārthivo’nile |
evaṁ draṣṭari dṛśyatvam āropitam abuddhibhiḥ ||
(Śrīmad Bhāgavatam: 1.3.31)“Like a mass of clouds to the sky or a particle of earth to the air, so the visible [i.e., the body] is attributed [i.e., taken to be] to the seer [i.e., the ātmā] by the unintelligent.”
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Read on →: ātmā na devo na naro
ātmā na devo na naro na tiryak sthāvaro na ca |
na deho nendriyaṁ naiva manaḥ prāṇo na nāpi dhīḥ ||
na jaḍo na vikārī ca jñāna-mātrātmako na ca |
svasmai svayaṁ-prakāśaḥ syād eka-rūpaḥ svarūpa-bhāk ||
cetano vyāpti-śīlaś ca cid-ānandātmakas tathā |
aham-arthaḥ prati-kṣetraṁ bhinno’ṇur nitya-nirmalaḥ ||
tathā jñātṛtva-kartṛtva-bhoktṛtva-nija-dharmakaḥ |
paramātmaika-śeṣatva-svabhāvaḥ sarvadā svataḥ ||
(Jāmātṛ Muni; cited in Paramātma Sandarbha: 19)“The ātma is neither a deva, nor a human, nor an animal, nor a stationary being [i.e., plant, rock, etc.], nor the body, nor the senses, nor the mind, nor the prāṇa, nor the intellect, nor inert, nor transformable, nor of the nature of only awareness [i.e., nor lacking the capacity to know]. The ātma is self-luminous to its own self, of one form, situated in its own nature, conscious, pervasive [of the body], of the nature of consciousness (cit) and bliss (ānanda), the referent of ‘I’, distinct from every [other] field [i.e., entity], atomic, eternal, pure, endowed with its own knowership, doership, and perceivership, and always by its own nature a singular subsidiary of the Paramātmā.”