Three separate traditions of spiritual practices, in fact, do not conflict rather complement in seekers’ spiritual progress.
Philosophy of Advaita Vedanta (one Brahman) suggests that the world is illusion (Maya) and the illusion created the dualism (God and Self) . The first principle of spirituality conceives a synthesis of three important spiritual systems. They are the doctrine of Non-Dualism (Monism) and the philosophy of Dualism (Dwaita), and the Yogic tradition. These separate traditions of spiritual practices, in fact, do not conflict rather complement in seekers’ spiritual progress.
Philosophy of Advaita Vedanta describes the soul as infinite.
‘Aham Brahamsmi’– The meaning is ‘I am Brahman,’ I am infinite. I am eternal soul spirit. I am part of the same infinite Brahman. Under the false notion of ‘ego’, the individual identifies with the material body. So, I am not a Brahmin, nor a Dalit, and so on; I am infinite. The Vedic word ‘so ham,’ the meaning is ‘I am that Brahman.’ So, it also suggests that ‘I am not God/Brahman.’ But I am part of the God. I am the finite and yet the part of an Infinite. ‘I am not the finite alone.’ I am possibilities of an Infinite. For example, I am not a teacher, I am possibilities of many. I can be a Gardner, Tablist, writer, Doctor, Engineer, Politician, Philosopher, and Blogger. So I have infinite possibilities. What does it mean? I am Godly; I am not God. I am a possibility of Brahman. In other words, I am a potential Brahman. What is my reality? It is Brahman! I am not yet Brahman, nor am I yet the consciousness of the Brahman. The Vedic word, in Mundaka Upanishad, describes “Brahmavid Brahmaiva Bhavati.” It means “those who know the Brahman can become Brahman.”
It is possible through Tapa (Meditation), Japa (Chanting Hari Nama; Maha-mantra), and Gyana.
Certainly, your knowledge of the Brahman can help you develop the consciousness Brahman. As long as you are under the spell of ignorance, you will consider the material pleasure, the human body, and the earthly existence as the reality. Therefore, you will recognize the distinction between ‘mine’ and ‘yours,’ ‘rich’ and ‘poor,’ ‘happiness’ and ‘sorrow,’ and so on are a reality. Once you move out of that stage through the knowledge of Brahman (Brahma Gyana), you reach the stage described as Brahman Chetana (Consciousness of Brahman). Brahman Chetana is otherwise called Cosmic Consciousness. How does one reach the stage of Brahman Chetana? It is possible through Tapa (Meditation), Japa (Chanting Hari Nama; Maha-mantra), and Gyana.
So you stand for truth, righteousness, love, courage, patience, kindness, and humility.
Discussing Gyana here, you may refer Tapa and Japa elsewhere in my Blog. Gyana includes knowledge of both finite (Para-vidya) and infinite (Apara-vidya). It is not knowledge of infinite alone. Because you are ‘a poor’ soul, so you are under the spell of illusion. Gyana, in a mundane life, is cultivating all positive virtues; by then you come to know the limitation of the human; so you stand for truth, righteousness, love, courage, patience, kindness, humility, and so on. Gyana, in an absolute term, is knowledge of the Supreme Reality (Apara-vidya). Finally, the seeker advised to cultivate all three, Tapa, Japa, and Gyana, simultaneously.