Brahman alone is real, the world is the appearance [of Brahman]; and there is ultimately no difference between Brahman and Atman, individual self.

The body is the external coating and the mind is the internal coating of the Atman who is the real perceiver, the real enjoyer, the being in the body who is working the body by means of the internal organ or the mind.

Enquire: 'Who am I?' and you will find the answer. Look at a tree: from one seed arises a huge tree; from it comes numerous seeds, each one of which in its turn grows into a tree. No two fruits are alike. Yet it is one life that throbs in every particle of the tree. So, it is the same Atman everywhere.

He who has not turned away from evil conduct, whose senses are uncontrolled, who is not tranquil, whose mind is not at rest, he can never attain this Atman even by knowledge.

All beings exist in an invisible state and then come to a state of visibility. Change occurs only on the surface, for the self-existent glory remains unchanged; changing form does not affect the self-existent Reality. Atman, Soul or the Self, dwells in all that is perishable, yet it remains imperishable.

God has revealed to me that only the Paramatman, whom the Vedas describe as the Pure Soul, is as immutable as Mount Sumeru, unattached, and beyond pain and pleasure. There is much confusion in this world of His maya. One can by no means say that 'this' will come after 'that' or 'this' will produce 'that'.

We should learn to love everyone equally, because in essence we are all one, one Atman, one soul.

One possessing Vairagya does not understand by Atman the individual ego but the All-pervading Lord, residing as the Self and Internal Ruler in all. He is perceivable by all as the sum total.

If he does not know It (Atman) here, a great destruction awaits him.

All that you seek is already within you. In Hinduism it is called the Atman, in Buddhism the pure Buddha-Mind. Christ said, 'the kingdom of heaven is within you.' Quakers call it the ‘still small voice within.’ This is the space of full awareness that is in harmony with all the universe, and thus is wisdom itself.

Internalize the vagrant mind and fix it in the Lord. Then the meditation will be profound and intense. Don't open the eyes. Don't move from the seat. Melt yourself down into Him. Dive in the deep corners of your heart. Get immerse in the brilliant Atman. Drink the nectar of Immortality. Now enjoy the silence. Son of the nectar! Rejoice! Peace! Silence! Glory!

One who dwells in the domain of the atman does not belong to a particular family, society, or nation. Rather, he is part of all of humanity. He loves the welfare of all, as much as he loves his own atman.

Beyond the senses are the objects, beyond the objects is the mind, beyond the mind is the intellect, beyond the intellect is the great Atman.

Having realized Atman . . . one is freed from the jaws of death.

This is the secret of spiritual life: to think that I am the Atman and not the body, and that the whole of this universe with all its relations, with all its good and all its evil, is but as a series of paintings...scenes on a canvas...of which I am the witness.

Atman is not born, nor does It die. It is not killed nor is It the killer. It is not bound nor does It cause anyone's bondage. It is neither liberated nor the giver of Liberation. The jiva, in reality, is the Supreme Self; all else besides is unreal.

The knower of Atman transcends grief.

Desire can be eradicated from the roots by firmly imbibing the four attributes of: Jnan, Atmanishtha, Vairagya, Dharma and the full fledged devotion to God.

Who but the Atman is capable of removing the bonds of ignorance, passion and self-interested action?

Take the case of the infinite ocean. There is no limit to its water. Suppose a pot is immersed in it: there is water both inside and outside the pot. The jnani sees that both inside and outside there is nothing but Paramatman. Then what is this pot? It is 'I-consciousness'. Because of the pot the water appears to be divided into two parts; because of the pot you seem to perceive an inside and an outside. One feels that way as long as this pot of 'I' exists. When the 'I' disappears, what is remains. That cannot be described in words.

There is no river at all, and no boat, and no boatman. There is not even a rope to tow the boat, and no one to pull it. There is no earth, no sky, no time, no thing, no shore, no ford!

If there is no strength in body and mind, the Atman cannot be realized. First you have to build the body by good nutritious food-then only will the mind be strong.

Jivatman, the dweller in this body passes through childhood, youth and old age and then with the same ease into another body through the door of death, hence the wise are not deceived by the phenomenon of death.