He is devoted utterly to the God who is the Self

"Today I am openly revealing this to you that until you recognize Me, this work will not be done. I did not say this before. Just like Shri Krishna said, 'Sarvadharmanam parityajya ma mekam sharanam vraja'. Likewise are My sayings too. Like Christ said, 'I am the Light, I am the path', similar are My words too. 'I am the Destination, not only the Path'. But I never told this to you before because the previous experiences were so bad that I did not say this to you. You have to take My refuge (Sharanagat). You have to accept Me as your Mother and I have to take you as My son. Without that your work will not be done.”

Shri Mataji Nirmala Devi,
Mumbai, India, 29 March 1975

"According to traditional belief, the fulfillment of these prescribed rites and devotions will bring the devotee after death to either the"heaven of the ancestors" (pitr-loka) or the higher"sphere of truth" (Satya-loka.) But such pleasurable results are not regarded by the adept of Vedanta as important or even desirable; they are the mere by-products of the discipline, stopping-stations along the way, in which he is no longer interested. They are still within the worlds of birth, and represent no more than a continuance of the round of being (samsara), though indeed an extremely blissful episode of the round, enduring, it is said, for innumerable millenniums. Rather than the beatitudes of heaven, what the Vedantist desires is to see through and past the illusory character of all existence whatsoever, no less that of the higher spheres than that of the gross terrestrial plane. He has sacrificed completely all thoughts of the enjoyment of the fruits of his good deeds; and rewards that may be accruing to him as a result of his perfect devotion he surrenders to the personal divinity that he serves. For he knows that it is not himself who acts, but the Spiritual Person dwelling omnipresent within himself and all things, and to whom he, as worshiper, is devoted utterly — the God who is the Self (atman) within the heart.”

Heinrich Zimmer, Philosophies of India
University Press, 1974, p. 53

"For the ultimate and real task of philosophy, according to Indian thought, and to such classical Occidental philosophers as Plato, transcends the power and task of reason. Access to truth demands a passage beyond the compass of ordered thought. And by the same token: the teaching of transcendental truth cannot be by logic, but only by pregnant paradox and by symbol and image. Where a carefully reasoning thinker, progressing step by step, would be forced to halt (out of breath, as it were, at the confines of the stratosphere, panting for lack of oxygen, swooning with pulmonary and cardiac distress) the mind can still go on. The mind can soar and enter the supernal sphere on the wings of symbols, which represents the Truth-beyond-the-pairs- of-opposites, eluding by those wings the bird-net of the basic principle of the incompatibility of opposites. For what"transcendent"means is the transcending (among other things) of the bounding and basic logical laws of the human mind.

"Transcendent"means that a principle is in effect that comprehends the identity of apparently incompatible elements, representing a union of things which on the logical level exclude each other. Transcendent truth comprehends an ever- recurrent"coincidence of opposites" (coincidentia oppositorum) and is characterized, therefore, by an everlasting dialectical process. The secret identity of incompatibles is mockingly disclosed through a constant transformation of things into their antitheses — antagonism being but the screen of a cryptic identity. Behind the screen the contending forces are in harmony, the world- dynamism quiescent, and the paradox of a union of contrary traits and forces stands realized in toto; for where the One and the Many are identical, eternal Being is known, which is at once the source and the force of the abundant diversity of the world's perpetual Being.

Though called the true and only Being (sat), this Transcendent is known also as non-Being (asat); for it is that ineffable point"Wherefrom words turn back, together with the mind, not having attained"— as birds flying to reach the sun are compelled to return. And yet, on the other hand: "He who knows that bliss of Brahman has no fear of anything at all. Such a one, verily, the thought does not torment: 'Why did I not do the right? Why did I do evil?' He who knows thus, extricates himself from both of these questions, and secures the Self for himself by setting it free.” "[1]

Heinrich Zimmer, Philosophies of India
Princeton University Press, 1974, p. 312-14
[1] Taittiriya Upanishad 2.9

"In Buddhism, Hinduism, and Jainism, the ultimate goal — unity with Brahman or the peace of Nirvana — cannot be gained through ritual or meritorious work. Offerings and ritual are fruitful only for gaining the temporary bliss of heaven; but life in heaven is temporary. Soon enough, the soul returns to a body and to suffering in the world. Rather, the Upanishads and sutras teach that the path to the ultimate goal requires the inner discipline and realization that comes through meditation.”

World Scripture, International Religious Foundation
Paragon House Publishing, 1995, p. 613

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