Self

ātmāparijñānamayo vivādo

ātmāparijñānamayo vivādo
hy astīti nāstīti bhidārtha-niṣṭhaḥ |
vyartho’pi naivoparameta puṁsāṁ
mattaḥ parāvṛtta-dhiyāṁ sva-lokāt ||
(Śrīmad Bhāgavatam: 11.22.34; cited in Bhakti Sandarbha: 1)

“[Bhagavān Śrī Kṛṣṇa to Śrī Uddhava:] The disputation on the part of people of mind turned away from me, [their] own domain [i.e., their own shelter], which is fixed [only] on the object of a difference [between their own view and another’s], ‘It is [so]; [no,] it is not,’ and based on incomplete knowledge of the self (ātmā), shall never cease even though it is useless.”

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santuṣṭasya nirīhasya

santuṣṭasya nirīhasya svātmārāmasya yat sukham |
kutas tat kāma-lobhena dhāvato’rthehayā diśaḥ ||
(Śrīmad Bhāgavatam: 7.15.16)

“Where is the happiness of one who is satisfied, desireless, and fulfilled within the ātmā for one who runs in all directions out of desire for wealth on account of lust and greed?”

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ātmānaṁ ced vijānīyāt

ātmānaṁ ced vijānīyāt paraṁ jñāna-dhutāśayaḥ |
kim icchan kasya vā hetor dehaṁ puṣṇāti lampaṭaḥ |
(Śrīmad Bhāgavatam: 7.15.40; cited in Caitanya-caritāmṛta: 3.6.314)

“If one whose inclinations [i.e., vāsanās] have been cast away by knowledge can understand the ātmā [i.e., self] to be distinct [from the body], then desiring what, or, for what reason, does one [then] covetously nourish the body? [i.e., the only reason could be that a person’s vāsanās have not actually be cast away, and under their influence the person hankers to satisfy the tongue, genitals, and so on.]”

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sa vai priyatamaś cātmā

sa vai priyatamaś cātmā yato na bhayam aṇv api |
iti veda sa vai vidvān yo vidvān sa gurur hariḥ ||
(Śrīmad Bhāgavatam: 4.29.51; cited in Bhakti Sandarbha: 202)

“He [i.e., Hari] is indeed the dearmost Self (ātmā), as from him [i.e., as from bhajana to him] not even a trace of fear arises [i.e., as it does from bhajana to other devatās]. One who knows this is actually knowledgeable, and one who is knowledgeable is guru and Hari [i.e., one who has proper knowledge of Hari is a guru who is worthy of being taken shelter of and is worthy of worship like that offered to Hari].”

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bahu-rūpa ivābhāti

bahu-rūpa ivābhāti māyayā bahu-rūpayā |
ramamāṇo guṇeṣv asyā mamāham iti manyate ||
(Śrīmad Bhāgavatam: 2.9.2)

“The ātmā [i.e., “self”] appears as if to be of many [different] forms [i.e., those of a child, an elder, etc., and those of a human, a deva, an animal, etc.] through māyā, which is of many [different] forms, and, enjoying amid its [i.e., māyā’s] guṇas [i.e., within various bodies, etc.], thinks of ‘my’ and ‘I’ [i.e., identifies with these forms fabricated by māyā].”

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