Quotes by Dada Bhagwan

When the mind and the Self (Soul) become engrossed (tanmayakar) only then it is called artadhyan (mournful contemplation that hurts the self), and also one does not become aware that artadhyan has occurred. And if one realizes that artadhyan has occurred, then it is not called artadhyan; then it is the mind.

If one can exactly see the world ‘as it is’; if one can exactly see the ‘relative’ and the ‘real’, it is shukladhyan (contemplation as the Self, Pure Soul).

The ego dies and the ego lives, but people say that ‘I died’. That which takes birth and dies is the ego, and the Soul is in the same place (is always intact). Even Pudgal (the atoms that were charged; which are being discharged in the form of mind, body, speech) is in the same place. The issue is only of the ego in the middle.

Shuddha upayog (applied awareness of the Self, The Soul) means to be able to see the Soul and the Body of the other person as separate. The constant contemplation of ‘I am pure Soul (Shuddhatma)’ is shukladhyan (pure contemplation as the Self).

To constantly see one’s own self as ‘Pure’, and to see other’s self as ‘pure’, is focused applied awareness of the Self, the Soul (shuddha upayog).

In shukladhyan (Pure contemplation as the Self, the Soul), whole world begins to look faultless (nirdosh). In dharmadhyan, despite seeing the other person at fault; one will uphold him as being faultless that is ‘dhramadhyan’, ‘what is the other person’s fault? He is simply instrumental (nimit) in it. It is due to the effect of my own karmas that I have encountered him.

Shukladhyan (pure contemplation of the Self, the Soul) means focused awareness of the eternal form of the Self, the Soul. Dhyan (contemplation or one’s focused effort) is a natural thing. And in pure applied awareness as Pure Soul (shuddha upayog), one must do spiritual effort with awareness of the separation of the Self and non-Self.

Who is doing this? Who am I? What is all this? Who is the doer? Who is the nimit (instrumental doer) of this? If all these remain present ‘at a time’ exactly the way it is, then that is considered shuddha upayog (pure focused applied awareness of the Self, the Soul).

The Knower of the Soul is considered Self Realized (The Enlightened one). The knower of all the eternal elements is known as Omniscient (sarvagna).

To eat, drink, arise, awake etc. are all religion (dharma) of the body. One has not come into one’s own Self Religion (atma dharma) even for a second. Had he done so, he would never ever leave God.

One who lives with one’s own (Soul’s) support is the Absolute Supreme Soul (Parmatma). One who lives with the body complex (relative self’s) support is the embodied (mortal) self (Jeevatma).

Soul (Atma), Absolute Knowledge (Gnan) and the Absolute Supreme Soul (Parmatma) are one and the same element.

One has to decide to know the nature of the Soul. Will one not have to know that? Nothing is attained by just saying, ‘I am the Soul, I am the Soul.’ The Soul has to come in to one’s experience, until then the worldly problems will not go away, will they?

It is not possible to know ‘Who am I?’ by ‘doing’. ‘Doing’ (anything), requires egoism, and where there is egoism, ‘Who am I’ cannot be known.

The Soul has never become impure not even for a second and if it had become impure then no one in this world would have been able to purify it.

If one understands (realizes) his own Self, then he himself is an Absolute Supreme Soul (Parmatma).

When one decides that I want to get rid of the mistakes which are in me, he can become the Absolute Supreme Soul (Parmatma).

The world is not a ‘thing’ (eternal element). It is a wrong belief (vikalp) of the Soul.

What is suspicion? It is a tool to ruin one’s own Soul.

Real happiness and peace is attained only if one comes into one’s true Self.