The Self: Difference between revisions
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Latest revision as of 09:33, 16 June 2020
"the self"
Subcategories Pages in category
This category has the following 8 subcategories, out of 8 total.
A
E
G
K
S
U
Pages in category "The Self"
The following 68 pages are in this category, out of 68 total.
2
A
- A man who is engaged in the activities of the self is called jivan-mukta, or a liberated person even in the conditional existence
- A sane man who does not want to glide down to the species of demoniac life must try to give up these three enemies which can kill the self to such an extent that there will be no possibility of liberation from this material entanglement. BG 1972 purports
- A sannyasi, one who has understood the self, should be engaged in elevating the self and associating with the Superself. Our Krsna consciousness movement is meant for elevating the living being for promotion back home, back to Godhead
- According to Bhagavatam, one who considers this bag of mucus, bile and air to be the self is considered no better than a cow or an ass
- Although they looked like five-year-old boys and traveled naked, the Kumaras were older than all other living creatures and had realized the truth of the self
- Atmarama means "one who rejoices in the self," or "one who enjoys in the spiritual atmosphere"
D
F
- Factually, in no country other than India have the great sages endeavored so much for the realization of the spirit self
- Finding the self within
- For one who takes pleasure in the Self, whose human life is one of self-realization, and who is satisfied in the Self only, fully satiated - for him there is no duty
- For the impersonalist, the fire altar of sacrifice is the Supreme Brahman, and the offering is the self being consumed by the fire of Brahman. BG 1972 purports
- For those grossly engaged in identifying the body as the self, pious activity, or karma-yoga, is recommended. For those who identify the mind with the self, philosophical speculation, or jnana-yoga, is recommended
- From whatever and wherever the mind wanders due to its flickering and unsteady nature, one must certainly withdraw it and bring it back under the control of the Self. BG 6.26 - 1972
G
- God is great, and He cannot be simply an order supplier of the individual selves; therefore the Superself cannot be a full representation of the Supreme Self, Purusottama, the Absolute Personality of Godhead
- Gradually, step by step, one should become situated in trance by means of intelligence sustained by full conviction, and thus the mind should be fixed on the self alone and should think of nothing else
- Gradually, step by step, one should become situated in trance by means of intelligence sustained by full conviction, and thus the mind should be fixed on the Self alone and should think of nothing else
- Gradually, step by step, with full conviction, one should become situated in trance by means of intelligence, and thus the mind should be fixed on the Self alone and should think of nothing else. BG 6.25 - 1972
H
- He is a perfect yogi who, by comparison to his own self, sees the true equality of all beings, both in their happiness and distress, O Arjuna! BG 6.32 - 1972
- Here it is plainly said by Lord Krsna, "the self, one who is taking pleasure in self." How we can take pleasure in self? As soon as we engage ourself with the Supreme Self. That is enjoyment
- Here one word, sangatatma, is misinterpreted by the Mayavadi philosophers, who say that the self of Dhruva Maharaja became one with the Supreme Self, the Personality of Godhead
I
- If you are in the sunshine, sunlight, then you see the sun as well as yourself. Is it not? Therefore to see the self means first of all see the Supreme Self. The Supreme Self is Krsna
- In this body, there is an owner, and one should not consider the body to be the self. This is the first instruction to be assimilated by a devotee
K
- Knowledge of the qualitative oneness of the self and Superself is partial knowledge and ignorance also because there is no knowledge of quantitative difference
- Krsna-katha is the only remedy for all people of the world because it can situate one in pure consciousness of the self and liberate one from material bondage
M
- Mayavadis, impersonalists, are offenders at the lotus feet of Krsna, they may nonetheless be counted among the siddhas, those who have realized the self
- Mundane goodness can enlighten one that the body and the self are different, and one in goodness is concerned with the self and not the body. Due to being contaminated, those in mundane goodness cannot understand the real nature of the self as a person
O
- O sages, I have been justly questioned by you. Your questions are worthy because they relate to Lord Krsna and so are of relevance to the world's welfare. Only questions of this sort are capable of completely satisfying the self
- One must be well conversant with the sources of all the bodily constituents. Then one becomes a self-realized person, or atmavan, one who knows the self
- One who acts in devotional service, renouncing the fruits of his actions, and whose doubts have been destroyed by transcendental knowledge, is situated factually in the self. Thus he is not bound by the reactions of work, O conqueror of riches
- One who is completely free from all material desires, being situated in the self, need not traverse the path of repeated birth and death
- One who is in knowledge knows that the self slays not nor is slain
- Only if a living entity gives up the false conception that the body is the self and always thinks himself an eternal servant of Krsna and the Vaisnavas can he surpass the influence of maya - mam eva ye prapadyante mayam etam taranti te - BG 7.14
S
- Self-realization means becoming indifferent to the needs of the gross and subtle bodies and becoming serious about the activities of the self
- Some of them (people who misunderstands this perishable body to be the self) are above the modes of ignorance and passion and are situated in the mode of goodness, but mundane goodness is always contaminated by tinges of ignorance and passion
- Steady in the Self, being freed from all material contamination, the yogi achieves the highest perfectional stage of happiness in touch with the Supreme Consciousness. BG 6.28 - 1972
T
- The body is not the self, but animals and foolish people think that it is. Vivarta (illusion) does not, however, denote a change in the identity of the spirit soul; it is the misconception that the body is the self that is an illusion
- The conditioned soul thinks, "I am this body," but a liberated soul thinks, "I am not this body. I am spirit soul." This "I am" is called ego, or identification of the self
- The difference between self-realization and material illusion is to know that the temporary or illusory impositions of material energy in the shape of gross and subtle bodies are superficial coverings of the self
- The identity of the self as being unconnected with the Supreme Self, the Lord, is also illusion, and the false claim "I am the Supreme" is the last illusory snare of the same maya, or the external energy of the Lord
- The intelligent person who is expert in finding the self within the body must understand the eight external energies
- The materialist does not believe in the existence of the spirit self, and empiric philosophers believe in the impersonal feature of the whole spirit without individuality of the living beings
- The real purpose of such jada-yoga practice is to get free from all material affection and to be completely situated in the self
- The self does nothing
- The self is aloof
- The senses interact with the sense objects, like the ear for hearing, eyes for seeing, nose for smelling, tongue for tasting, hand for touching, and all of them are thus engaged in activities outside the self. BG 1972 purports
- The supreme occupation (dharma) for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self
- These decorations (of King Puranjana) may be compared to knowledge of religion and the self
- This is characterized by one's ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness and enjoys himself through transcendental senses. BG 6.20-23 - 1972
- This perfection (trance, or samadhi) is characterized by one's ability to see the Self by the pure mind and to relish and rejoice in the Self
- This perfection (where one's mind is completely restrained from material mental activities by practice of yoga) is characterized by one's ability to see the Self by the pure mind and to relish and rejoice in the Self
- Through such knowledge (of the self) one becomes detached from a materialistic way of life and engages himself in always hearing Srimad-Bhagavatam, Bhagavad-gita and other Vedic literatures
- To become a spiritual master is not easy job. One must be very learned scholar and must have full realization of the self and everything
W
- We should not mistake this that we accept the field of activities identified with myself. That is going on
- When one meets the self by proper culture
- When Saubhari Muni, who was quite conversant with the self, went to the forest, he performed severe penances. In this way, in the fire at the time of death, he ultimately engaged himself in the service of the Supreme Personality of Godhead