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describe Him. His glory is indescribable. To describe Him is to deny Him. How can a finite mind
grasp the Infinite? But He can be directly realised by that aspirant who is equipped with the four
means of salvation, who does constant meditation, who has a sharp, subtle and pure intellect.
7. The notion of duality of the apparent world of names and forms must be dissolved. The
names and forms should be sublated and the hidden essence must be grasped. See the Self in all.
Ignore the names and forms. Unite with all. Love all. Destroy all differences. Serve the Self in all.
See the Self in all, in all actions. This is the Vedantic Sadhana.
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EASY STEPS TO YOGA
8. Behind this world-show, behind these physical phenomena, behind these names and
forms, behind the feelings, thoughts, emotions and sentiments there dwells the silent Witness, thy
Immortal friend and real well-wisher, the unseen Governor or Master, the invisible power of
Consciousness. He is called the Supreme being, Atman, Brahman or the Infinite Self or the
Immortal Soul. Know: Thou art That  Tat Tvam Asi and be free for ever. You should live in the
very spirit of Vedanta by destroying I-ness and mine-ness, selfishness and attachment. Then alone
you can be really happy even while discharging the duties of your daily life. All-embracing,
all-inclusive love must be cultivated and developed. That is all. Then you can feel the Self in all, the
One in all. Vedanta is not a mere concept or a dogma. It is neither mere theory nor dry philosophy. It
is a living experience, the melting of the individual soul in the ocean of Divine Consciousness or the
Supreme Soul. Negate the body, identify yourself with the eternal Soul. Repeat mentally Om.
Meditate on the Self and rest in your own Sat-chit-ananda Svarupa. May you live drowned in the
Ocean of Brahmic Bliss in an illumined state!
2. Practical Vedanta
1. You must be a practical Vedantin. Mere theorising and lecturing is only intellectual
gymnastics and lingual warfare. This will not suffice. If Vedanta is not practicable, no theory is of
any value. You must put Vedanta in daily practice, in every action. Vedanta teaches oneness or
unity of Self. You must radiate love to one and all. The spirit of Vedanta must be ingrained in your
cells or tissues, veins, nerves and bones. It must become part and parcel of your nature. You must
think of unity, speak of unity and act in unity. If you deliver a thrilling lecture on the platform on
Vedanta and say:  I am the all. I am the one Self in all. There is nothing but myself, and show in
action next moment a different attitude of selfishness and separateness, you will not produce any
impression on the public. You will be called a dry Vedantin only. Nobody will care for you.
2. See how Raja Janaka lived. He lived the life of a practical Vedantin while ruling the
kingdom. You cannot conceive of any man busier than Raja Janaka. He was ruling over millions of
people and yet he was a sage, deep thinker, profound philosopher and practical Vedantin. He had no
attachment to his property, body or his family. He shared what he had with others. He moved with
all. He had equal vision and a balanced mind. He had a very busy life amidst luxuries. He was not a
bit affected by external influences. He always kept up a serene mind. He held discussions with
various sages on transcendental matters. That is the reason why he still lives in our hearts.
3. Vedanta of knowledge of Self is not the sole property of Sannyasins or recluses who live
in forests or caves of the Himalayas. Study the Upanishads and you will find that many Kshatriya
kings who were very busy in their daily affairs of life were in possession of Brahma Jnana. They
gave instructions to Brahmin priests even.
4. Svetaketu Aruneya (grandson of Aruni), repaired to the assembly of the Panchalas.
Pravahana Jaivali (the king of Panchala, a Kshatriya) asked him:  Boy, has your father instructed
you?  Yes, Sir, he replied.
5.  Do you know to what place men go from here?  No, Sir, he replied.  Do you know
how they return again?  No, Sir, he replied.  Do you know where the path of the Devas and the
path of the Fathers diverge?  No, Sir, he replied.  Do you know why that world (that of Fathers)
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VEDANTA
never becomes full?  No, Sir, he replied.  Then why did you say that you had been instructed?
How could anybody who did not know these things say that he had been taught? Then the boy,
troubled in mind came to his father s place and said:  Though you had not taught me, you said you [ Pobierz całość w formacie PDF ]

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