Realisation of Brahman is the ultimate Goal

Well, the truth is this. The knowledge of Brahman is the ultimate goal — the highest destiny of man. But man cannot remain absorbed in Brahman all the time. When he comes out of it, he must have something to engage himself. At that time he should do such work as will contribute to the real well-being of people. 

Therefore do I urge you in the service of Jivas in a spirit of oneness. But, my son, such are the intricacies of work, that even great saints are caught in them and become attached. Therefore work has to be done without any desire for results. This is the teaching of the Gita. But know that in the knowledge of Brahman there is no touch of any relation to work. Good works, at the most, purify the mind. Therefore has the commentator Shankara so sharply criticised the doctrine of the combination of Jnana and Karma. Some attain to the knowledge of Brahman by the means of unselfish work. This is also a means, but the end is the realisation of Brahman. Know this thoroughly that the goal of the path of discrimination and of all other modes of practice is the realisation of Brahman.

Disciple: Now, sir, please tell me about the utility of Raja-Yoga and Bhakti-Yoga.

Swamiji: Striving in these paths also some attain to the realisation of Brahman. The path of Bhakti or devotion of God is a slow process, but is easy of practice. In the path of Yoga there are many obstacles; perhaps the mind runs after psychic powers and thus draws you away from attaining your real nature. 

Only the path of Jnana is of quick fruition and the rationale of all other creeds; hence it is equally esteemed in all countries and all ages. But even in the path of discrimination there is the chance of the mind getting stuck in the interminable net of vain argumentation. Therefore along with it, meditation should be practised. By means of discrimination and meditation, the goal or Brahman has to be reached. One is sure to reach the goal by practising in this way. This, in my opinion, is the easy path ensuring quick success.   (VII, 197- 198)  

Trans-sensual Knowledge

There is knowledge beyond the senses, and whenever it does not contradict reason and past human experience, that knowledge is proof. Any madman may come into this room and say he sees angels around him; that would not be proof. In the first place, it must be true knowledge, and secondly, it must not contradict past knowledge, and thirdly, it must depend upon the character of the man who gives it out. I hear it said that the character of the man is not of so much importance as what he may say; we must first hear what he says. This may be true in other things. 

        A man may be wicked, and yet make an astronomical discovery, but in religion it is different, because no impure man will ever have the power to reach the truths of religion. Therefore we have first of all to see that the man who declares himself to be an Âpta is a perfectly unselfish and holy person; secondly, that he has reached beyond the senses; and thirdly, that what he says does not contradict the past knowledge of humanity. Any new discovery of truth does not contradict the past truth, but fits into it. And fourthly, that truth must have a possibility of verification...... 

        Everyone must have the power to see it for himself. No one who sells his knowledge is an Apta. All these conditions must be fulfilled; you must first see that the man is pure, and that he has no selfish motive; that he has no thirst for gain or fame. Secondly, he must show that he is super-conscious. He must give us something that we cannot get from our senses, and which is for the benefit of the world. Thirdly, we must see that it does not contradict other truths; if it contradicts other scientific truths reject it at once. Fourthly, the man should never be singular; he should only represent what all men can attain. The three sorts of proof are, then, direct sense-perception, inference, and the words of an Apta......  this knowledge comes from the man himself. The literal meaning is "attained” .(I, 205-206)