The Indweller (Antharayamin) - Liberation (moksha) consists in realizing this identity by own personal experience
“The god which Dadaji talks about is the antaryamin, the indwelling God in humans (and in everything). God is not in heaven removed from humans, nor is God only in the temples to be worshipped on temple visits. In keeping with the antaryamin concept which is an avatara in some schools like Vaisnavism, (though Dadaji himself does not use this philosophical language), Dadaji poses the question as to whether 'one can insult the divine person within' by having a sense of inferiority or by indulging in reprehensible behavior. Moreover, since the same antaryamin is present in all other beings, there is a kinship between all human beings and logically one has to treat all others as part of one's own family. By an inverse understanding the indwelling divinity also has the obligation to help in the welfare of such a one who has faith in this concept of the indwelling God. In this kind of thinking there is no difference between one person and another, between members of one caste and another, between man and woman, even between all things that inhabit the universe.”
“Antaryamin: the inner control, the Guide in the conscious being.”
“Complete absorption and union with our true Self, Antaryamin (the indweller), the union with higher consciousness. When we succeed in becoming so absorbed in something that our mind becomes completely one with it, we are in a state of samadhi.”
“Inside and outside It is there as the antaryamin. It does not speak, but It can convey Its message and It is free from agitation and eagerness - avaki anadarah. It has no desires in the ordinary sense.”
“Antaryamin: The Indwelling Presence, or atman, known in the West as higher self, essence or inner divinity. This becomes our identity once the illusion of a fixed and separate self is dissolved.” www.onenessmovement.org/glossary.cfm
“ANTARYAMIN: Inner witness.”
“The god which Dadaji talks about is the antaryamin, the indwelling God in humans (and in everything). God is not in heaven removed from humans, nor is God only in the temples to be worshipped on temple visits. In keeping with the antaryamin concept which is an avatara in some schools like Vaisnavism, (though Dadaji himself does not use this philosophical language), Dadaji poses the question as to whether 'one can insult the divine person within' by having a sense of inferiority or by indulging in reprehensible behavior. Moreover, since the same antaryamin is present in all other beings, there is a kinship between all human beings and logically one has to treat all others as part of one's own family. By an inverse understanding the indwelling divinity also has the obligation to help in the welfare of such a one who has faith in this concept of the indwelling God. In this kind of thinking there is no difference between one person and another, between members of one caste and another, between man and woman, even between all things that inhabit the universe. ...
Dadaji has great respect for Sankaracarya the founder of Advaita Vedanta and uses some of that thought to reinforce his TT. Thus he expands on the concept atat Tvam Asi' (You are That) to include the ideas atena Tvam Asi' (You are living because of It) and atasya Tvam Asi' (You belong to the Divinity within). He straddles between Advaita and Visistadvaita in understanding atat Tvam Asi' in both a 'non-dualistic' and 'qualified-dualistic' sense. Dadaji, however, never enters into this debate in his talks for as he himself says, he is not concerned with the dialectics of philosophy but with the dynamics of the lived world. In accordance with this approach, while Dadaji subscribes to the notion of the oneness of atman' and 'brahman' he does not for a moment trivialize the world and assign it a relative reality (vyavaharika-satta) to be transcended in an 'bsolute reality' (paramarttika-satta). Dadaji also talks about 'moksa' or liberation being the goal of human existence. Unlike the general understanding of 'moksa' being an escape from the world, in Dadaji's SM 'moksa' is not running away from the world nor from wealth and desires. Dadaji believes that 'the ultimate goal of human life is God-realization.” And when it is linked with the very definition of 'swadhyaya' it can be translated as a realization of the (antaryamin) Divinity within oneself.”
T.S. Rukmani, PhD
Chair, Hindu Studies, Concordia University, Canada
“The essential identity of the Atman and brahman is the most important tenet of advaita. brahman is the substratum on which all phenomena are experienced, and also the antaryAmin, the One Lord who dwells in all beings. The innermost Atman, the real Self, is the same as this antaryAmin, and identical to brahman. Liberation (moksha) consists in realizing this identity, not just as a matter of literal or intellectual understanding, but as something that is to be grasped by the individual in his/her own personal experience. Yogic practices help in the road towards such realization, because they help the seeker in practising control of the senses, and in directing the antahkaraNa (the 'internal organ' - consisting of the mind, intellect, awareness and I-ness) inwards. The practice of ashTAnga-yoga is recommended to seekers by teachers of advaita. The seeker has to be equipped with requisite qualifications - qualities such as patience, forbearance, ability to focus one's concentration in an intense manner, an ability to discriminate between the Real and the non-Real, dispassion, and a desire for liberation. However, it is important to remember that moksha is not a result of mere ritualistic practice. Being identical to brahman, moksha always exists. Ritualistic practices help only to the extent of achieving citta-Suddhi, and in developing the above-mentioned qualities.”
What are the basic tenets of advaita?
“What is Antaryamin?
We are all aware of that irking sensation, sometime a desperate longing that arises out of loneliness and emptiness from within. Though we do not acknowledge this fact outwardly, the yearning from within never stops. All we want is a constant companion who can relate and understand and not judge! A person to whom we can communicate without the fear of being rejected! If we closely watch, all our relationships are basically built upon how important, beneficial the exchange of compassion can be and vice-versa. Here is a constant fear lurking behind one's mind whether the object, position, power or person would last forever. It is this fear that drives a man desperate.
It is here that man must realize that there is such a companion or friend who is ready at all time.
We are talking of the“Inner-dweller"or Antaryamin. In ancient times, people were blessed with this communication that made them the successful people they were. It was due to this inner guidance that man was not struggling and existing but actually LIVING.
The greatest of all inventions and theories were actually made known to man not because he could do it on his own but that he proved to be an efficient medium to rediscover what was already there. These revelations were sometimes in the form of dreams or simple co- incidental situations. Thus one must realize that man has never been alone but been constantly guided. More importantly, that the guide was then acknowledged and thanked but fails to figure in man's dictionary today.”
What is Antaryamin?
“The maya (delusion) power of God makes the jivas (through vasanas, or past impressions) get identified with the body-mind complex. This association of vasanas is anadi, or beginningless. However, by the grace of God the antaryamin, or the Indwelling Power and Spirit, the Jiva awakens to true knowledge and gets liberated from all shackles.
The path to this moksa, or liberation, starts with the inspiration of the jiva by God to seek a great guru, or spiritual preceptor. This guru gives the disciple mantradiksa (initiation with a holy name or syllable). Regular and steady practice of the mantrajapa (repetition of the divine name) results in samadhi, or total absorption in God.”
Philosophy of the Pancaratra Agamas
"Sri Vaisnavas argue that the philosophy, which underpins the Vedas, is monotheism. When the hymns of the Rg-veda address Indra, Agni, Vayu, Varuna, and any other devata, they are not intended for the particular deity, but for a Supreme Being who is the inner soul (antaryamin) for that deity. The various deities addressed in the hymns are simply different"faces"of this one Supreme Being. Despite its polytheistic appearance, the religion of the Vedas is, therefore, fundamentally monotheistic.
The hymns of the Rg-veda not only assert the existence of this one Supreme Being, but also describe the essential characteristics of this Being as the cause of all causes (sarva-karana),  the controller of all (sarva-niyamaka),  as immanent in the heart of every being (antaryamin),  as the ruler of the entire universe,  and as the giver of immortality.  Such a Being is also described as omniscient (sarvajna), omnipotent (sarva-sakta), full of unsurpassed glory (sarvatisayi) and the greatest of all (sarva- mahima).”
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