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nidhidhyasana. This process culminates in the absolute knowledge of the inner Self. Now there is nothing more to be attained. As long as we remain in the elementary stages of knowledge-listening, studying, contemplating and meditating—the goal is not yet accomplished. It is achieved only when the stages of knowledge culminate in the direct experience—anubhava. Thereafter, nothing remains to be accomplished.
Let us look at a simple anecdote that will add clarity: Once there was a gathering of philosophers from various schools of Vedanta: Dvaita, the dualist school; Advaita, the non-dualist school; Vishishtadvaita, the qualified dualists; and Shudhadvaita, the pure dualists. At this gathering, the representatives of each school presented their views in their discourses. The proponents of both the dualist and the non-dualist philosophies presented extraordinarily compelling arguments in favor of their convictions. Consequently, each was influenced by the convincing arguments of the other. As a result, the dualist philosopher converted to the non-dualist philosophical school, and the non-dualist to the dualist school. What is the essential lesson to be learned from this account? It is this: When the foundation of our knowledge is merely intellectual knowledge, from the early stages of listening and speculating, it is possible to
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