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Essence Of Vedanta

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  • medit8ionsociety
    Vedanta is expressed in the mahavakhyas (great sentences) of the Upanishads as Tat twam asi ­ thou art that ; Aham brahma asmi I am the self. Vedanta
    Message 1 of 1 , Oct 9, 2003
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      Vedanta is expressed in the mahavakhyas (great sentences) of the
      Upanishads as "Tat twam asi" ­ "thou art that"; "Aham brahma asmi"
      "I am the self." Vedanta says, "0 little man! Do not identify
      yourself with this perishable body. Give up 'I­ness' and
      'mine­ness'! Do not hate your neighbour or brother. Do not try to
      exploit him ­ he is your own self. There is a common self or
      common consciousness in all. This is the same in a king and a
      peasant, in an ant and a dog, in a man and a woman, in a cobbler and
      a scavenger. This is the real immortal entity. Mind is the dividing
      principle. It tempts and deludes. Kill this mischievous mind. Control
      the indriyas (senses) which drag you out to the external objects. Fix
      the mind in the source. Rise above body and mind. Eradicate desires.
      Learn to discriminate the real from the unreal. Identify yourself
      with this immortal, non­dual, self­ existent, self-luminous
      essence. Behold the one self in all. See the one in many. All
      miseries will come to an end."

      Vedanta speaks of the one atman or Brahman or self who exists in the
      past, the present and the future, who has no beginning, middle and
      end, who is the support for everything, who is the embodiment of
      wisdom, peace and bliss. The seers of the Upanishads have expressed
      their realisation in glowing terms. They have given out their inner
      experiences after long research and mighty struggle. All these have
      been collected in the form of the Upanishads. This constitutes the
      subject of vedanta philosophy.

      Although vedanta is the direct royal road that takes one to the goal,
      it should not be prescribed for all in a wholesale manner. There are
      four types of aspirants. They are the karmic (active) type, the
      bhakti (devotional) type, the mystic type and the rational type.
      Karma yoga should be prescribed for people of karmic tendencies
      ­for the busy and active men who have mala (impurities) in the
      mind; bhakti yoga for men of devotional temperament – in whom the
      emotional element predominates; raja yoga for men of mystic
      temperament; vedanta yoga for men of reason and will ­ for people
      of intellectual temperament.

      Vicara (enquiry, "Who am I?") can only benefit that aspirant who is
      free from impurity and tossing of the mind, who is endowed with bold
      understanding, gigantic and tremendous will, sharp, subtle intellect
      and the four means. It is certainly not meant for all it is
      meant for the select few only who can really understand and realise
      the full significance or import of vedanta and reap the fruits.

      Sri Swami Sivananda
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