OM! GOD ALONE EXISTS | A BRIEF INTRODUCTION

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COMPLETE WORKS | VOL 3 | L&D | SWAMI VIVEKANANDA

|| THE FREE SOUL ||

There is but one Infinite Being in the Universe , and that Being appears as you and as I ; but this appearance of divisions is after all a delusion .

It has not been divided , but only appears to be divided . This apparent division is caused by looking at It through the network of time , space , and causation .


 COMPLETE WORKS | VOL 2 | PVAOL | SWAMI VIVEKANANDA

|| SOUL NATURE & GOD ||

Infinity cannot be divided , it always remains infinite .

If it could be divided , each part would be infinite . And there cannot be two infinites . Suppose there were , one would limit the other , and both would be finite . Infinity can only be one, undivided .

Thus the conclusion will be reached that the infinite is one and not many , and that one Infinite Soul is reflecting itself through thousands and thousands of mirrors , appearing as so many different souls .

It is the same Infinite Soul , which is the background of the Universe , that we call GOD .


IN WOODS OF GOD REALIZATION | VOLUME III | RAMA राम

|| CLASS LECTURE ON VEDANTA | I ||

People ask , are you GOD , am I GOD ?

No , no ; GOD cannot be divided , GOD cannot be cut , GOD cannot be rent asunder , GOD cannot be scissored .

You are no part of GOD ; if GOD is Infinite , then you must be the whole GOD , not a part of GOD .


IDEALISM & REALISM RECONCILED II | IWGR III | RAMA राम

|| VEDANTIC THEORY OF PERCEPTION ||

Vedanta says , all this is a mere play on words .
What is the use of fighting over words ?

There is in reality ONLY THE ONE SELF WHICH WE ARE , NOTHING BESIDES IT , and since there is nothing besides the SELF , YOU CANNOT CONSISTENTLY SAY THAT YOU ARE A PART , but it must follow that YOU ARE THE SELF ENTIRE .

THERE IS NO DIVISION IN TRUTH .
YOU ARE THE TRUTH NOW .


DAY BY DAY WITH BHAGAVAN | SRI RAMANA MAHARSHI

VISITOR : Sri Aurobindo says the world is real and you and the Vedantins say it is unreal . How can the world be unreal ?

SRI RAMANA MAHARSHI : The Vedantins do not say the world is unreal .

That is a misunderstanding .

If they did , what would be the meaning of the Vedantic text :

" All this is Brahman " ?

They only mean that the world is unreal as world , but it is real as Self .

If you regard the world as not-Self it is not real .

Everything , whether you call it world or maya or lila or sakti , must be within the Self and not apart from it . There can be no sakti apart from the sakta .

VISITOR : Different teachers have set up different schools and proclaimed different truths and so confused people . Why ?

SRI RAMANA MAHARSHI : They have all taught the same Truth but from different standpoints . Such differences were necessary to meet the needs of different minds differently constituted , but they all reveal the same Truth .


TEACHINGS OF BHAGVAN | SRI RAMANA MAHARSHI

Shankara has been criticised for the philosophy of Maya ( illusion ) without understanding the meaning .

Shankara made three statements : that

< : 1 : > Brahman is real , that the

< : 2 : > Universe is unreal , and that

< : 3 : > Brahman is the Universe .

Shankara did not stop with the second . The third statement explains the first two ; it signifies that when the Universe is perceived apart from Brahman , that perception is false and illusory .

What it amounts to is that phenomena are real when experienced as the Self and illusory when seen apart from the Self .


DIRECT REALIZATION | 45-47 | SRI ADI SANKARACARYA

There can be no other material cause of the Universe than Brahman . All this Universe , therefore , is only Brahman and naught else .

The distinction of the pervader and the pervaded is unreal by reason of the declaration " The Self is All " .

If the highest truth is thus understood , how can there be room for difference ?

Indeed , multiplicity is directly contradicted by the Veda .

How can there be any manifestation different from the one ( secondless ) cause .


DIRECT REALIZATION | 49 | SRI ADI SANKARACARYA

All creatures are born of Brahman , the Supreme Self . One should therefore understand that all these are Brahman Itself .


DIRECT REALIZATION | 50 | SRI ADI SANKARACARYA

The Veda has declared that Brahman alone assumes all names , all forms and all activities .


DIRECT REALIZATION | 52-53 | SRI ADI SANKARACARYA

The Veda has declared that the ignorant person who rests content with making the slightest distinction between the individual soul and the Supreme Self is exposed to danger .

Where there is duality by virtue of ignorance one sees all things as distinct from the Self .

When everything is seen as the Self , then there is not even an atom other than the Self .


DIRECT REALIZATION | 69 | SRI ADI SANKARACARYA

Just as the pot consists of clay , so does even the body consist of the Self .

This distinction between the Self and the not-Self is therefore unnecessary for the wise .


A DEFINITION OF ONE'S OWN SELF | 22 | SRI ADI SANKARACARYA

If it is determined by ordinary reasoning that , when everything visible is known to be unreal , there is naught at all , it is further determined by the Vedas that what is established as naught at all , is Brahman Itself .


A DEFINITION OF ONE'S OWN SELF | 81-82 | SRI ADI SANKARACARYA

For those whose minds are not ripe , the impression that the world is real will tend to bondage .

Hence , the Vedantas declare all this Universe to be unreal .

On the other hand , to those great persons whose minds have become ripe by virtue of their past merits , the Vedas declare that all this Universe is Brahman alone .


VIVAKACUDAMANI | SRI ADI SANKARACARYA

This world is Brahman because there is One , Brahman alone . This is the decision of the scriptures .

I am that Brahman . One that realizes that , giving up everything , and being and becoming Brahman , remains in Brahman and enjoys Blissfulness Eternal .

This is sure and certain .


VIVAKACUDAMANI | 226-227 | SRI ADI SANKARACARYA

It is this Supreme Oneness which alone is real , since there is nothing else but the Self . Verily , there remains no other independent entity in the state of realisation of the highest Truth .

All this universe which through ignorance appears as of diverse forms , is nothing else but Brahman which is absolutely free from all the limitations of human thought .


VIVAKACUDAMANI | 230-231 | SRI ADI SANKARACARYA

The whole universe , being the effect of the real Brahman , is in reality nothing but Brahman . Its essence is That , and it does not exist apart from It . One who says it does is still under delusion and babbles like one asleep .

This universe is verily Brahman — such is the august pronouncement of the Atharva Veda . Therefore this universe is nothing but Brahman , for that which is superimposed ( on something ) has no separate existence from its substratum .


VIVAKACUDAMANI | 237-238 | SRI ADI SANKARACARYA

Whatever is manifested , viz this universe , is the Supreme Brahman Itself , the Real , the One without a second , pure , the Essence of Knowledge , taintless , serene , devoid of beginning and end , beyond activity , the Essence of Bliss Absolute – transcending all the diversities created by Maya or Nescience , eternal , ever beyond the reach of pain , indivisible , immeasurable , formless , undifferentiated , nameless , immutable , self-luminous .


VIVAKACUDAMANI | 390 | SRI ADI SANKARACARYA

Wave , foam , bubble — all these are nothing but water in reality .

So this body and all are nothing but consciousness — the one pure consciousness .


HYMN TO HARI | 25 | SRI ADI SANKARACARYA

It , the indescribable glory of Whose manifestation has been defined by the Vedic seers in the passage

" All this indeed is Brahman "

that is , all this , being born of It , being in It and dissolving in It , is identical with It , like the waves of the ocean , — that Hari , the destroyer of the darkness of samsara , I praise .


WHAT IS VEDANTA | SWAMI DAYANANDA

" I am Brahman , the whole . " is Vedanta .

SOURCE | SATYAVEDISM.COM