Ātmā – Page 10 – Anuśīlana.in

sarvatra vyatiriktan tu

sarvatra vyatiriktan tu ātmānaṁ vetti yo dvijaḥ |
sarva-lakṣaṇa-hīno’pi sa gurur nātra saṁśayaḥ ||
api pāpa-samācāraḥ sarva-lakṣaṇa-varjitaḥ |
deśikaḥ sa tu vijñeyaḥ saṁsārārṇava-tārakaḥ ||
(Hayaśīrṣa Pañcarātra; cited in Hari-bhakti-vilāsa: 19.100–101)

“A twice-born who knows the ātmā [i.e., the self] to be distinct [i.e., from the body, etc.] in all cases is a guru even though [i.e., if] devoid of all [other] characteristics [of a guru]. Of this there is no doubt. Even if he of sinful conduct and devoid of all [other] characteristics [of a guru], he should be known as a deśika [i.e., guru] and deliverer from the ocean of saṁsāra.”

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dehas tu sarva-saṅghāto

dehas tu sarva-saṅghāto jagat tasthur iti dvidhā |
atraiva mṛgyaḥ puruṣo neti netīty atat tyajan ||
(Śrīmad Bhāgavatam: 7.7.23)

“The body, the combination of all these [i.e., prakṛti, the guṇas, the mahat-tattva, ahaṅkāra, the five tanmātrās, the five mahābhūtas, and the eleven senses], however, is of two types: moving and stationary. Here itself [i.e., while embodied], the Puruṣa [i.e., the Paramātmā] is to be sought out by rejecting that which is not that [i.e., not the Puruṣa, considering], ‘Not this, not this …’ [i.e., ‘This is not the ātmā, this too is not the ātmā, etc.].”

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yoga ādhyātmikaḥ puṁsāṁ

yoga ādhyātmikaḥ puṁsāṁ mato niḥśreyasāya me |
atyantoparatir yatra duḥkhasya ca sukhasya ca ||
(Śrīmad Bhāgavatam: 3.25.13)

[Bhagavān Kapila to Devahūti:] “O Mother, I consider yoga related to the higher ātmā [i.e., Paramātmā, or the jīvātmā], wherein complete cessation of [sāṁsārika] suffering and happiness occur, to be [the means] for a living being’s ultimate well-being [i.e., mokṣa].”

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labdhveha mānuṣīṁ yoniṁ

labdhveha mānuṣīṁ yoniṁ jñāna-vijñāna-sambhavām |
ātmānaṁ yo na buddhyeta na kvacit kṣemam āpnuyāt ||
(Śrīmad Bhāgavatam: 6.16.58)

“Having attained a human form, which has the potential for jñāna [i.e., knowledge based on śāstra] and vijñāna [i.e., direct perception of reality], one who is not able to understand the ātmā [i.e., the jīva and the Parameśvara] cannot [alt., can never] attain weal anywhere [i.e., in any condition of human life, no matter how well endowed with wealth, power, etc.].”

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ātatatvāc ca mātṛtvād ātmā hi paramo hariḥ

ātatatvāc ca mātṛtvād ātmā hi paramo hariḥ |
(Cited in Krama Sandarbha in relation to Śrīmad Bhāgavatam 2.2.34 and Caitanya-caritāmṛta 2.24.78)

“Because of being [all-] pervasive and being the mother [i.e., the source of everything in the universe], the Ātmā is indeed the Supreme, Hari.”

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na hy asyāsti priyaḥ kaścin

na hy asyāsti priyaḥ kaścin nāpriyaḥ svaḥ paro’pi vā |
ātmatvāt sarva-bhūtānāṁ sarva-bhūta-priyo hariḥ ||
(Śrīmad Bhāgavatam: 6.17.33)

“No one is dear to him, and no one is undear; no one is his own or estranged from him either. Because he is the ātmā of all living beings, Hari is dear to all living beings [alt., he is the object of their unconditional prīti].”

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ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyo

ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyo maitreyy ātmano vā are darśanena śravaṇena matyā vijñānenedaṁ sarvaṁ viditam |
(Bṛhadāraṇyaka Upaniṣad: 2.4.5, 4.5.6; cited in Bhakti Sandarbha: 7)

“Truly, the Ātmā [alt., the ātmā] is to be seen, [that is,] to be heard about, to be contemplated, and to be deeply meditated upon. O Maitreyī, truly, by seeing, [that is,] by hearing, reflecting upon, and realizing the Ātmā, everything becomes known.”

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na vā are patyuḥ kāmāya patiḥ priyo bhavaty

na vā are patyuḥ kāmāya patiḥ priyo bhavaty ātmanas tu kāmāya patiḥ priyo bhavati | na vā are jāyāyai kāmāya jāyā priyā bhavaty ātmanas tu kāmāya jāyā priyā bhavati | na vā are putrāṇāṁ kāmāya putrāḥ priyā bhavanty ātmanas tu kāmāya putrāḥ priyā bhavanti | na vā are vittasya kāmāya vittaṁ priyaṁ bhavaty ātmanas tu kāmāya vittaṁ priyaṁ bhavati | na vā are brahmaṇaḥ kāmāya brahma priyaṁ bhavati, ātmanas tu kāmāya brahma priyaṁ bhavati | na vā are kṣatrasya kāmāya kṣatraṁ priyaṁ bhavaty ātmanas tu kāmāya kṣatraṁ priyaṁ bhavati | na vā are lokānāṁ kāmāya lokāḥ priyā bhavanty ātmanas tu kāmāya lokāḥ priyā bhavanti | na vā are devānāṁ kāmāya devāḥ priyā bhavanty ātmanas tu kāmāya devāḥ priyā bhavanti | na vā are bhūtānāṁ kāmāya bhūtāni priyāṇi bhavanty ātmanas tu kāmāya bhūtāni priyāṇi bhavanti | na vā are sarvasya kāmāya sarvaṁ priyaṁ bhavaty ātmanas tu kāmāya sarvaṁ priyaṁ bhavati | ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyo maitreyy ātmano vā are darśanena śravaṇena matyā vijñānenedaṁ sarvaṁ viditam |
(Bṛhadāraṇyaka Upaniṣad: 2.4.5; cited in Bhakti Sandarbha: 7)

“Truly, not for the sake of love for the husband is the husband dear. Rather, for the sake of love for the Ātmā [alt., ātmā] the husband is dear. Truly, not for the sake of love for the wife is the wife dear. Rather, for the sake of love for the Ātmā the wife is dear. Truly, not for the sake of love for sons are sons dear. Rather, for the sake of love for the Ātmā sons are dear. Truly, not for the sake of love for wealth is wealth dear. Rather, for the sake of love for the Ātmā wealth is dear. Truly, not for the sake of love for the brāhmaṇa is the brāhmaṇa dear. Rather, for the sake of love for the Ātmā the brāhmaṇa is dear. Truly, not for the sake of love for the kṣatriya is the kṣatriya dear. Rather, for the sake of love for the Ātmā the kṣatriya is dear. Truly, not for the sake of love for the worlds are the worlds dear. Rather, for the sake of love for the Ātmā the worlds are dear. Truly, not for the sake of love for the devas are the devas dear. Rather, for the sake of love for the Ātmā the devas are dear. Truly, not for the sake of love for living beings are living beings dear. Rather, for the sake of love for the Ātmā living beings are dear. Truly, not for the sake of love for all are all dear. Rather, for the sake of love for the Ātmā all are dear. Truly, the Ātmā is to be seen, [that is,] to be heard about, to be contemplated, and to be deeply meditated upon. O Maitreyī, truly, by seeing, [that is,] by hearing, reflecting upon, and realizing the Ātmā, everything becomes known.”

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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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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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