Spiritual Quotes On sense organs

The objects or the eyes are not [the cause for] the maya (the illusion that deceives the Self), however, the pull that is experienced through the sense organs, that is the maya!

Where there is no solution, there One should keep Seeing-Knowing. If one has not attained Atmagnan (Knowledge of the Self), even then he can keep seeing through indriya gnan (knowledge attained through the medium of the sense organs). However, there is a difference between seeing through indriya gnan and Seeing through the Knowledge of the Self. In seeing through indriya gnan, egoism is present!

These sense organs (indriyo) do not impede you, opinions do.

The sense organs are prevailing within the objects of sensual pleasure. (Vishayo vishay ma varte chhe.) In fact, these people are needlessly expressing egoism. As long as egoism does not depart, people cannot refrain from expressing egoism, can they? When would that egoism leave? It is when its support leaves. What is its support? It is ignorance of the Self (agnan). When does ignorance of the Self depart? It is when the Knowledge of the Self (Gnan) is attained.

The Self is aroopi (formless; imperceptible). That which is visible through the eyes is all an illusion (bhranti). The Real can be Seen through the divya chakshu (divine eyes) that, ‘This is God, and this is not God.’ The two parts can be Seen as separate. God is amurt (invisible), which means that He cannot be Seen through the eyes, through something that has form (roopi). God can be Known through the Knowledge that is beyond the sense organs (aroopi Gnan), He can be recognized through His Conduct as the Self (Charitra).

Upon analyzing any activity that is being carried out, [we figure out that] the chit (inner component of knowledge and vision) plays this much of a role, the ego plays this much of a role, the karmendriya (the five organs of action), the gnanendriya (the five sense organs) play this much of a role; so what did the Self do [in this]? The Self is, in fact, vitaraag (absolutely free from attachment and abhorrence) indeed. ‘It’ had simply Seen and Known! When all the [other] parts are separated, then ultimately absolute Knowledge (keval Gnan) alone remains! That part of absolute Knowledge alone is of the Self!