Similar to a person who is not attached to external pleasures but enjoys happiness in the Atman (soul), the person who perceives Brahman in everything feels everlasting joy .
The mystic and the physicist arrive at the same conclusion; one starting from the inner realm, the other from the outer world. The harmony between their views confirms the ancient Indian wisdom that Brahman , the ultimate reality without, is identical to Atman , the reality within.fritjof capra
A Hindu is instructed to walk the last phase of his stay in single file; he might look within, meditate , and search for the divine . It is only in the solitude aloneness ( sanya ) that an individual might experience Brahman , the immanent , transcendental God . Thus, established in the higher levels of divine consciousness , sanyasin is beyond both adoration and censure .
Great indeed are the devas who have sprung out of Brahman.
Though he lives in the conditionings ( Upadhis ), he, the contemplative one, remains ever unconcerned with anything or he may move about like the wind , perfectly unattached. On the destruction of the Upadhis, the contemplative one is totally absorbed in " Vishnu ", the All-pervading Spirit, like water into water, space into space and light into light. Realise That to be Brahman , the attainment of which leaves nothing more to be attained, the blessedness of which leaves no other blessing to be desired and the knowledge of which leaves nothing more to be known.
Deities like Brahma and others taste only a particle, of the unlimited Bliss of Brahman and enjoy in proportion their share of that particle.
All objects are pervaded by Brahman. All actions are possible because of Brahman: therefore Brahman permeates everything as butter permeates milk.
For all this diversity , the core of East Indian spirituality is Hinduism , especially as disclosed in the notion of leela (also spelled lila), or play. The entire cosmos is a leela, a dance of energy , a drama staged by Brahman , the Absolute . Leelas are also specific celebrations.
Maya, one of the key terms in Hindu religious tradition, is used in various connotations, implying a principle, power or process. Since in Hindu view non-existence can never be the source of creation (just as a plant can never sprout without a seed), maya is the metaphysical principle that is used in Hindu religion to explain the projection of the phenomenal world by Brahman .
It is said that killing even a foetus is as criminal as killing a Brahman ; and that for killing a female or woman , the punishment is to suffer in the Naraka, or Hell called Kata Shutala, for as many years as there are hairs on the female’s body , and that afterwards such person shall be born again and successively become a leper .
The knowers of ancient things call this Purana Brahma Vaivarta because in it Brahman (I Khanda) and the Universe (II Khanda) are unfolded by Krishna. The actual structure of the Brahma and the Prakriti khandas, is a further corroboration that in the word ‘Brahma-Vivarta’ what is meant is Brahman and not Brahma. It is the Purana of manifested Brahmin, which seems to be comprehensive of all topics of the Purana.Swami Parmeshwaranand
The followers of Advaita Vedanta maintain that creation, preservation, and dissolution, the individual ego, the external world, all these are manifestations of the Eternal Energy (Shakti). They also say that when these are properly analyzed, they appear as dreams, that the Absolute Brahman alone is the Reality, and all else is unreal. Even Eternal Energy (Shakti) is like a dream, unreal, but you may analyze and discriminate thousands of times, you cannot transcend the realm of Divine Energy (Shakti) unless you have reached the highest state of Samadhi or Superconsciousness.ramakrishna
The mystic and the physicist arrive at the same conclusion; one starting from the inner realm, the other from the outer world. The harmony between their views confirms the ancient Indian wisdom that Brahman , the ultimate reality without, is identical to Atman , the reality within.
Pure Vedantic Hinduism as described in particular in the Upanishads is monist and either pandeist or panendeist - Brahman is the Universe, we (as Atman or "God-souls") are a part of Brahman and Brahman itself, parts separated from the whole to be able to appreciate the whole and ever seeking to rejoin the whole and its perfect state of being as all things. Brahman in the Upanishads is not a being that is worshipped - they make it absolutely clear that Brahman is indifferent to worship and is not the object of worship.
We are, the great spiritual writers insist, most fully ourselves when we give ourselves away, and it is egotism that holds us back from that transcendent experience that has been called God , Nirvana , Brahman , or the Tao .
All is the Self or Brahman . The saint , the sinner, the lamb, the tiger, even the murderer, as far as they have any reality , can be nothing else, because there is nothing else.
Brahman sutras contain directions regarding yagna for Brahmins .
Vajpeya yajna literally means ‘to drink water’ – vajam is ‘water’; peya is ‘to drink’. Metaphorically , Vajapeya yajna signifies to bring inner purity and love into everyday life . The goal of such practices is to acquire knowledge of Brahman .
Bhakti is knowledge of Brahman , an unfailing recollection of the supreme Lord, a constant meditation on Him which develops into direct perception of Him....Disinterested performance of obligatory rituals removes the obstacles to knowledge , such actions become the means of attaining the constant memory of God .
Narad Bhakthi sutra surpasses not merely sandilya by its easy eloquence and fervid devotion but it may be even regarded as one of the best specimens of Bhakthi literature that have ever been written. The Sandilya-sutra is more philosophical than Narada-Sutra. It goes into the question of nature of Brahman and Jiva , their inter-relation, the question of creation , and so on.
By unswerving devotion to Me, a man crosses over three Gunas - I am the Abode of Brahman , Eternal and Immutable , of everlasting Dharma and Absolute Bliss .
The Upanishadic conception of moksha consists in the removal of 'all fetters' which is avidyais and in the consequent awakening of the spirit to the true self which is non-different from Brahman , The Absolute.
Moksha does not mean any actual change in the nature of the self, but it means a change in standpoint. In other words, moksha is not merely knowing Brahman , rather, it is being Brahman. This being Brahman is moksha in its positive sense.