1. The next question, of course, naturally would be: What is the soul? We cannot understand God in our scriptures without knowing the soul. There have been attempts in India, and outside of India too, to catch a glimpse of the beyond by studying external nature, and we all know what an awful failure has been the result. Instead of giving us a glimpse of the beyond, the more we study the material world, the more we tend to become materialised. The more we handle the material world, even the little spirituality which we possessed before vanishes. Therefore that is not the way to spirituality, to knowledge of the Highest; but it must come through the heart, the human soul. The external workings do not teach us anything about the beyond, about the Infinite, it is only the internal that can do so. Through soul, therefore, the analysis of the human soul alone, can we understand God. There are differences of opinion as to the nature of the human soul among the various sects in India, but there are certain points of agreement. We all agree that souls are without beginning and without end, and immortal by their very nature; also that all powers, blessing, purity, omnipresence, omniscience are buried in each soul. That is a grand idea we ought to remember. In every man and in every animal, however weak or wicked, great or small, resides the same omnipresent, omniscient soul. The difference is not in the soul, but in the manifestation. Between me and the smallest animal, the difference is only in manifestation, but as a principle he is the same as I am, he is my brother, he has the same soul as I have. This is the greatest principle that India has preached. The talk of the brotherhood of man becomes in India the brotherhood of universal life, of animals, and of all life down to the little ants — all these are our bodies. Even as our scripture says, "Thus the sage, knowing that the same Lord inhabits all bodies, will worship every body as such." That is why in India there have been such merciful ideas about the poor, about animals, about everybody, and everything else. This is one of the common grounds about our ideas of the soul.
   
   
   
   
   
   
   
   
   
   
   
   
2. Here are two Sanskrit words. The one is Pravritti, which means revolving towards, and the other is Nivritti, which means revolving away. The "revolving towards" is what we call the world, the "I and mine”; it includes all those things which are always enriching that "me" by wealth and money and power, and name and fame, and which are of a grasping nature, always tending to accumulate everything in one centre, that centre being "myself". That is the Pravritti, the natural tendency of every human being; taking everything from everywhere and heaping it around one centre, that centre being man's own sweet self. When this tendency begins to break, when it is Nivritti or "going away from," then begin morality and religion. Both Pravritti and Nivritti are of the nature of work: the former is evil work, and the latter is good work. This Nivritti is the fundamental basis of all morality and all religion, and the very perfection of it is entire self-abnegation, readiness to sacrifice mind and body and everything for another being. When a man has reached that state, he has attained to the perfection of Karma-Yoga. This is the highest result of good works. Although a man has not studied a single system of philosophy, although he does not believe in any God, and never has believed, although he has not prayed even once in his whole life, if the simple power of good actions has brought him to that state where he is ready to give up his life and all else for others, he has arrived at the same point to which the religious man will come through his prayers and the philosopher through his knowledge; and so you may find that the philosopher, the worker, and the devotee, all meet at one point, that one point being self-abnegation. However much their systems of philosophy and religion may differ, all mankind stand in reverence and awe before the man who is ready to sacrifice himself for others. Here, it is not at all any question of creed, or doctrine — even men who are very much opposed to all religious ideas, when they see one of these acts of complete self-sacrifice, feel that they must revere it. Have you not seen even a most bigoted Christian, when he reads Edwin Arnold's Light of Asia, stand in reverence of Buddha, who Preached no God, preached nothing but self-sacrifice? The only thing is that the bigot does not know that his own end and aim in life is exactly the same as that of those from whom he differs. The worshipper, by keeping constantly before him the idea of God and a surrounding of good, comes to the same point at last and says, "Thy will be done," and keeps nothing to himself. That is self-abnegation. The philosopher, with his knowledge, sees that the seeming self is a delusion and easily gives it up. It is self-abnegation. So Karma, Bhakti, and Jnana all meet here; and this is what was meant by all the great preachers of ancient times, when they taught that God is not the world. There is one thing which is the world and another which is God; and this distinction is very true. What they mean by world is selfishness. Unselfishness is God. One may live on a throne, in a golden palace, and be perfectly unselfish; and then he is in God. Another may live in a hut and wear rags, and have nothing in the world; yet, if he is selfish, he is intensely merged in the world.
   
   
   
   
   
   
   
   
   
   
   
   
   
   
3. Our mistakes have places here. Go on! Do not look back if you think you have done something that is not right. Now, do you believe you could be what you are today, had you not made those mistakes before? Bless your mistakes, then. They have been angels unawares. Blessed be torture! Blessed be happiness Do not care what be your lot. Hold on to the ideal. March on! Do not look back upon little mistakes and things. In this battlefield of ours, the dust of mistakes must be raised. Those who are so thin-skinned that they cannot bear the dust, let them get out of the ranks.
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
   
4. What the world wants today is twenty men and women who can dare to stand in the street yonder and say that they possess nothing but God. Who will go? Why should one fear? If this is true, what else could matter? If it is not true, what do our lives matter?
   
   
   
   
   
   
   
   
   
   
   
   
5. The essence of Vedanta is that there is but one Being and that every soul is that Being in full, not a part of that Being.
   
   
   
   
   
   
   
   
   
   
   
   
Carry the light and the life of the Vedanta to every door, and rouse up the divinity that is hidden within every soul. Then, whatever may be the measure of your success, you will have this satisfaction that you have lived, worked, and died for a great cause. In the success of this cause, howsoever brought about, is centred the salvation of humanity here and hereafter.

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1. The first condition is that the student who wants to know the truth must give up all desires for gain in this world or in the life to come. The truth is not what we see. What we see is not truth as long as any desire creeps into the mind. God is true, and the world is not true. So long as there is in the heart the least desire for the world, truth will not come. Let the world fall to ruin around my ears: I do not care. So with the next life; I do not care to go to heaven. What is heaven? Only the continuation of this earth. We would be better and the little foolish dreams we are dreaming would break sooner if there were no heaven, no continuation of this silly life on earth. By going to heaven we only prolong the miserable illusions.
   
   
   
   
   
   
   
   
   
   
   
   
2. Therefore, be "unattached"; let things work; let brain centres work; work incessantly, but let not a ripple conquer the mind. Work as if you were a stranger in this land, a sojourner; work incessantly, but do not bind yourselves; bondage is terrible. This world is not our habitation, it is only one of the many stages through which we are passing. Remember that great saying of the Sânkhya, "The whole of nature is for the soul, not the soul for nature." The very reason of nature's existence is for the education of the soul; it has no other meaning; it is there because the soul must have knowledge, and through knowledge free itself. If we remember this always, we shall never be attached to nature; we shall know that nature is a book in which we are to read, and that when we have gained the required knowledge, the book is of no more value to us. Instead of that, however, we are identifying ourselves with nature; we are thinking that the soul is for nature, that the spirit is for the flesh, and, as the common saying has it, we think that man "lives to eat" and not "eats to live". We are continually making this mistake; we are regarding nature as ourselves and are becoming attached to it; and as soon as this attachment comes, there is the deep impression on the soul, which binds us down and makes us work not from freedom but like slaves.
   
   
   
   
   
   
   
   
   
   
   
   
   
   
3. NON-ATTACHMENT IS COMPLETE SELF-ABNEGATION.
   
   

1. Do not look back upon what has been done. Go ahead!

2. We believe that every being is divine, is God. Every soul is a sun covered over with clouds of ignorance; the difference between soul and soul is owing to the difference in density of these layers of clouds.

3. Look here--we shall die! Bear this in mind always, and then the spirit within will wake up. Only then will meanness vanish from you, practicality in work will come, you will get new vigor in mind and body, and those who come in contact with you will also feel that they have really got something uplifting from you.

4. It is unswerving love and perfect unselfishness that conquer everything. We Vedantists in every difficulty ought to ask the subjective question, "Why do I see that?" "Why can I not conquer this with love?"

5. Come out into the universe of Light. Everything in the universe is yours, stretch out your arms and embrace it with love. If you ever felt you wanted to do that, you have felt God.

6. The great secret of true success, of true happiness, is this: the man or woman who asks for no return, the perfectly unselfish person, is the most successful.

7. If you think about disaster, you will get it. Brood about death and you hasten your demise. Think positively and masterfully, with confidence and faith, and life becomes more secure, more fraught with action, richer in achievement and experience.

8. This little separate self must die. Then we shall find that we are in the Real, and that Real is God, and He is our own true nature, and He is always in us and with us. Let us live in Him and stand in Him. It is the only joyful state of existence. Life on the plane of the Spirit is the only life, and let us all try to attain to this realization.

9. Selfishness is the devil incarnate in every man. Every bit of self, bit by bit, is devil. Take off self by one side and God enters by the other. When the self is got rid of, only God remains. Light and darkness cannot remain together.

10. In the state of Sattva we see the very nature of things, we go beyond the senses and beyond reason. The adamantine wall that shuts us in is egoism; we refer everything to ourselves, thinking. "I do this, that, and the other." Get rid of this puny "I"; kill this diabolism in us; "Not I, but Thou" — say it, feel it, live it. Until we give up the world manufactured by the ego, never can we enter the kingdom of heaven. None ever did, none ever will. To give up the world is to forget the ego, to know it not at all — living in the body, but not of it. This rascal ego must be obliterated. Bless men when they revile you. Think how much good they are doing you; they can only hurt themselves. Go where people hate you, let them thrash the ego out of you, and you will get nearer to the Lord. Like the mother-monkey, we hug our "baby", the world, as long as we can, but at last when we are driven to put it under our feet and step on it* then we are ready to come to God. Blessed it is to be persecuted for the sake of righteousness. Blessed are we if we cannot read, we have less to take us away from God.

Enjoyment is the million-headed serpent that we must tread under foot. We renounce and go on, then find nothing and despair; but hold on, hold on. The world is a demon. It is a kingdom of which the puny ego is king. Put it away and stand firm. Give up lust and gold and fame and hold fast to the Lord, and at last we shall reach a state of perfect indifference. The idea that the gratification of the senses constitutes enjoyment is purely materialistic. There is not one spark of real enjoyment there; all the joy there is, is a mere reflection of the true bliss.

Those who give themselves up to the Lord do more for the world than all the so-called workers. One man who has purified himself thoroughly accomplishes more than a regiment of preachers. Out of purity and silence comes the word of power.

1. This little separate self must die. Then we shall find that we are in the Real, and that Real is God, and He is our own true nature, and He is always in us and with us. Let us live in Him and stand in Him. It is the only joyful state of existence. Life on the plane of the Spirit is the only life, and let us all try to attain to this realization.
2. Come out into the broad light of day, come out from the little narrow paths, for how can the infinite soul rest content to live and die in small ruts?
3. Do not look back upon what has been done. Go ahead!
4. Freedom can never be reached by the weak. Throw away all weakness. Tell your body that it is strong, tell your mind that it is strong, and have unbounded faith and hope in yourself.
5. Hold to the idea, “I am not the mind, I see that I am thinking, I am watching my mind act,” and each day the identification of yourself with thoughts and feelings will grow less, until at last you can entirely separate yourself from the mind and actually know it to be apart from yourself.
6. This hideous world is Maya. Renounce and be happy. Give up the idea of sex and possessions. There is no other bond. Marriage and sex and money are the only living devils. All earthly love proceeds from the body. No sex, no possessions; as these fall off, the eyes open to spiritual vision. The soul regains its own infinite power.
7. I fervently wish no misery ever came near anyone; yet it is that alone that gives us an insight into the depths of our lives, does it not? In our moments of anguish, gates barred forever seem to open and let in many a flood of light.
8. Fortune is like a flirt; she cares not for him who wants her, but she is at the feet of him who does not care for her. Money comes and showers itself upon one who does not care for it; so does fame come in abundance until it is a trouble and a burden. They always come to the Master. The slave never gets anything. The Master is he who can live in spite of them, whose life does not depend upon the little, foolish things of the world.
9. Say "So'ham, So'ham" whatever comes. Tell yourself this even in eating, walking, suffering. Tell the mind this incessantly—that what we see never existed, that there is only "I". Flash--the dream will break! Think day and night, this universe is zero, only God is. Have intense desire to get free.
10. Hold to the idea, “I am not the mind, I see that I am thinking, I am watching my mind act,” and each day the identification of yourself with thoughts and feelings will grow less, until at last you can entirely separate yourself from the mind and actually know it to be apart from yourself.

1. The moment I have realised God sitting in the temple of every human body, the moment I stand in reverence before every human being and see God in him - that moment I am free from bondage, everything that binds vanishes, and I am free.
2. The more we come out and do good to others, the more our hearts will be purified, and God will be in them.
3. THE Lord is great! - He will not allow me to become a hypocrite. Now let what is in come out....
4. If any one of you believes what I teach, I will be sorry. I will only be too glad if I can excite in you the power of thinking for yourselves.
5. When the world is the end and God the means to attain that end, that is material. When God is the end and the world is only the means to attain that end, spirituality has begun.
6. The fear of God is the beginning of religion, but the love of God is the end of religion.
7. Your country requires heroes; be heroes. Stand firm like a rock. Truth always triumphs. What India wants is a new electric fire to stir up a fresh vigour in the national veins. Be brave, be brave; man dies but once. My disciples must not be cowards. I hate cowardice. Keep the deepest mental poise; take not even the slightest notice of what puerile creatures may be saying against you. Indifference! Indifference! Indifference! Bear in mind the eyes are two in number, and so the ears, but the mouth is but one. All great undertakings are achieved through mighty obstacles. Put forth your manly effort. Wretched people under the grip of lust and gold deserve to be looked upon with indifference.
8. Why are people so afraid? The answer is that they have made themselves helpless and dependent on others. We are so lazy, we do not want to do anything ourselves. We want a Personal God, a Savior or a Prophet to do everything for us.
9. The more we come out and do good to others, the more our hearts will be purified, and God will be in them.
10. Our good is not dependent on a person, a race, or on an area. Our good is for the mankind. Good has no boundaries. The moment good work is attached with an agenda wanting someone to get converted then the good work lost its importance to conversion and that is no more a good work. Goodness of good work becomes secondary and our other agenda becomes primary. A good work does not have any boundaries. Only with the expectation of results, we create boundaries. When Krishna said ‘don’t think of the results’, he never meant that good results were not going to come. His idea was ‘don’t create a boundary around goodness’. The thing which has no boundary is called as the divine (Ananthata= infinite). This is Karma Yoga. Karma Yoga tells us to do the good activity and not to look at the results.

But there is one more step Krishna wants us to recognize and it will take us one more step ahead.

Despite the fact that there is no visible result that you expected, do not become depressed. The assurance is that the result is going to be there anyway. Then the second objection when we start thinking is: “What a wonderful, good work I’m doing. I am not even expecting results, but I am doing good work.” This doing good work can become our ego. This is the evil about the

good work. A person who does bad work is saved from this evil anyway. A person who does bad work is not egoistic, but a person who does good work can become egoistic. We have to be careful with that. Who are you to do good work? You can never do good work. Good work is always there in this world. You can only become a part of the good work that has been going on. I tell the truth. Truth is always there. Millions of people have been telling truth, and the truth is supporting them. The same way, you are also telling the truth. You can be egoistic of goodness if you start thinking you are doing good work. Subtly seeing you can only join the good forces that are there in this world. Even before the untruth took birth, truth was there. So truth is something which is eternal. The good work is eternal. It is like a river that flows all the time, perennial. Your good work is like taking a dip in that river. Be humble. Be humble that you are given a chance to be good. Good is going on, and you are associated with that. Thank God that you have become part of the good force that is going on. This attitude takes away the ego of goodness, which is much more dangerous.

1. What is Salvation

Salvation means knowing the truth.

2. The man who gives way to anger, or hatred or any other passion cannot work; he only breaks himself to pieces, and does nothing practical. It is the calm, forgiving, equable, well-balanced mind that does the greatest amount of work.

3. The World is Moved by Love

I am a disciple of Ramakrishna Paramahamsa, a perfect sannyāsin whose influence and ideas I fell under. This great sannyāsin never assumed the negative or critical attitude towards other religions, but showed their positive side-how they could be carried into life and practiced. To fight, to assume the antagonistic attitude, is the exact contrary of his teaching, which dwells on the truth that the world is moved by love.

4. MOTHER’S LOVE

The love of God is the only love that is higher than a mother’s love; all others are lower.

5. Man wants truth, wants to experience truth for himself; when he has grasped it, realised it, felt it within his heart of hearts, then alone, declare the Vedas, would all doubts vanish, all darkness be scattered and all crookedness be made straight.

6. God is merciful to those whom He sees struggling heart and soul for realization. But remain idle, without any struggle, and you will see that His grace will never come.

7. We must have friendship for all; we must be merciful toward those that are in misery; when people are happy, we ought to be happy; and to the wicked we must be indifferent. These attitudes will make the mind peaceful.

8. This is no world. It is God Himself. In delusion we call it world.

9. The knowing ones must have pity on the ignorant.
   

10. It is truth ALONE that gives strength

This is the one question I put to every man…………………..Are you strong? Do you feel strength? --------------------for I know it is truth alone that gives strength………………..Strength is the medicine for the world’s disease.