Where there is wrong belief (mithyatva), there is intent of like and dislike (bhaav abhav), where there is a right belief (samyaktva); there is no such thing as like or dislike.

The Self is kalpswaroop (becomes what it contemplates). If kalpswaroop remains nirvikalp (free from I-ness and my-ness), then it is a parmatma, and if it remains as vikalp (I-ness), then it is sansari (worldly living being). To live as nirvikalp, it is difficult to attain that even in millions of lifetimes. Only when one meets a Gnani Purush (the enlightened one), such a state can be attained.

Only the Self (the soul) is worth knowing. Knowing other things increases vikalp (I-ness; wrong belief increases).

Whatever one’s belief arises, he will find tools corresponding to his beliefs. With the belief of the ‘Self’, there is only one ‘tool’ to acquire the Knowledge of the Self, that tool is the ‘Gnani Purush’ (the enlightened one). Contemplation of the Gnani Purush (the enlightened one) is the very tool with which the Soul will continue to manifest.

Maya (illusionary vision) means ignorance of the (eternal) ‘elements’ of the ‘things’.

Spirituality is not an action, it is a vision. Worldly people’s vision is towards worldly life whereas ‘this’ is a spiritual vision. After the Gnani Purush (the enlightened one) changes the vision, one begins to see spirituality towards that side.

Of the two, only one can be the doer. If God is the doer; then there is nothing for us to do. And if we are the doer; then nothing remains for God to do.

One view says ‘It (the world) was created’ and another says ‘it happened (automatically)’. ‘It was created’ is the worldly view and ‘it happened’ is the view of Absolute Knowledge (Gnan). If we ask those who believe in “someone created”, ‘do you have any independent control over your bowel movement?’ The answer is, ‘No!’ It is all due to scientific circumstantial evidences.

When can it be said that one has entered into spirituality? Spirituality begins from the moment one gets the slight impression ‘I am somewhat different from this [the body?]’ And when dehadhyas, the belief of ‘I am the body, the relative self’, goes away; that is when spirituality is complete.