Ekam Evadvitiyam Brahma, the Mahavakya of Hinduism means that Brahman is one, without a second. The analytical expression of Ekam Evadvitiyam Brahma is also that there is one absolute reality, without any secondary parts and no object are believed to be truly independent.
As the attention of common men move from object to object, image to image and keep finding that those objects and images are only relatively real. Gradually, the mundane come to see that no object exists independently from brahman, the whole. Hence, it is said there is one, without any second. Wherever one looks and whatever people think or feel, try as they will, they can find no second object or part. Everything is seen as a manifestation of something else.
It is said that the kernel of this universe is Brahma. Life, seed, ego everything emerge from him. He is the primary as the whole world is derived from Him. An examole can be taken- it is as if visualising thousands of pots or bracelets made from clay or gold ; as one look at each of the pots and bracelets, one at a time, a person can conclude that this pot, and this bracelet is not separate from the whole field of clay and gold. Suddenly one can come to the impending that there is not a single pot, which is separate from clay, and there is not a single bracelet other than gold. In other words, one can see that there is one field, without a second object, or simply that there is one, without any second. The concept of Ekam Evadvitiyam Brahma can also be viewed in a theological way, wherein immanence versus transcendence, means the theology existing in and extending into all parts of the created world. Thus, there is no object that does not contain, or is not belonging to that creation.
To practice the Mahavakya of Ekam evadvitiyam brahma, one has to keep exploring the latter part of the sentence, the part of being without a second. The Yogi has to deliberately look at the objects of the world, and the thoughts that arise in the mind. He has to observe whether it has independent existence and durability. It is like asking the question, "Does this object or thought exist on its own? Does it stay in this form, or does it go away? Is it, therefore a second object in comparison to the whole?"
The Yogi should find a second object to concentrate on and one practice is to be done repeatedly. The object for concentration should have independent existence from the whole, from brahman. The aspirant will repeatedly find that there is no second object, which has independent existence, but that all objects derive from some other, alike the pots from clay or bracelets from gold. This brings the increasing consciousness of underlying wholeness.
If the Mahavakya Ekam Evadvitiyam Brahma is approached as a mere philosophical opinion and if the people merely believe the principle, then the deep insight that comes from exploration will be missed. Each time that some new object or thought is seen to not be a second in relative to the whole or Brahma. The personal realisation of the truth of the principle will become deeper and more philosophical. The Yogis often see the beauty in Ekam Evadvitiyam Brahma and perceives the joy of wholeness, of the unity within the diversity. The inter relationship between the Mahavakyas often gets clearer if the real meaning of these utterances are understood.