Vedanta

(God-Knowledge, Self-Knowledge, Yoga of Knowledge)

What?
Why? , and
For whom?

An introduction to the theory and practice of vedanta philosophy –

meant for the practitioners of Self-Knowledge.

Write up by: Kanduri Janakirama Sastry

Published by: Bharati Bodha Mandiram

Mantanavari Palem
Guntuir Dist.,Andhra Pradesh 522329

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 Vedanta - What, why and for whom?

Question 1: We often hear the term ‘Vedanta’. What is it?

Answer: The end portions (anta) of Vedas i.e. the upanishads are known
as Vedanta. The earlier parts of Vedas deal with things of this and other worlds.
The end parts – the upanishads or Vedanta - deal with the aaspect of Moksha
(Liberation).

Q.2: What are Vedas?

A: The authoritative texts of Hinduism. They are the words of
knowledge heard by the ancient sages while they were in meditative
stillness. They are considered as “God’s words”.
The collection of those ‘God’s words’, ‘seen knowledge’ or ‘Mantras’
is known as Vedas. They are traditionally held in highest reverence. They
contain several subjects of knowledge useful for life in this world as well as
in the unseen worlds (like heaven).

Q.3: So, we may say that Vedanta is a part of Hinduism!

A: We may say that it is a knowledge-treasure born out of
Hinduism. But there is very little of religion in it (as the term ‘religion’ is
generally understood). That is, it does not contain the rituals, customs, dos
and don’ts etc found in the religious texts. It deals with philosophy or
deeper knowledge of God, Self and Nature (Brahma-Vidya). Thus it is more
proper to say that it does not belong to any religion. In fact, even atheists and
rationalists can find Vedantic knowledge logical and interesting, if not
useful.

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 Q.4: What is ‘Brahma-Vidya’?
A: Vedanta is also known as Brahma-Vidya – the knowledge of
God. Here ‘God’ is not this or that god as found in common religious beliefs
and practices. It is the concept of that entity which creates, runs and
dissolves the universe. Vedanta is an enquiry through discussions,
investigations, insight and direct knowledge (as seen in the stillness of
sages’ minds).
Vedanta’s topics are: What is the I or Self?, What or who is God?,
What is the world?, What is the relationship between the three (God, world
and I)?, Why is man (or any other creature) born?, What is the purpose of
existence (of living and non living things)?, Is death unavoidable?, and the
like.
Vedanta is perhaps the most important philosophical system the world
has ever seen.

Q.5: Oh! Then it must be a good ‘time-pass’ for those inclined to idle
curiosity, for the old, retired and relaxed persons.
A: Absolutely wrong! There are hundreds of pastimes – playing
cards, cinemas, cricket, novels, music etc, etc. Vedanta is not for that.

Q.6: Well, then it may be a better or holy pastime, since it is

connected with god or religion. But still it is only for passing time!
A: Wrong again! For passing time Vedanta is very boring. It
doesn’t have the ‘attraction’ which a cinema, sport, gambling or story has. It
is not even a holy avocation like temple-visits, worships, pilgrimage or
social service.

Q.7: Do you imply that Vedanta has a distinct practical utility?

A: It has, we assert. It has a practical utility.

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 In the long journey of ‘births and deaths’, the intellect of a soul keeps
on evolving. After many births of ‘live and die existence’, in one blessed
birth, the intellect creates and dwells on transcendental matters – the
questions not related to simple ‘live and die’:
• Who in reality am I?
• Why are creatures born?
• Why do they try, in every possible way, to keep on living?
• Why, after all possible efforts to avoid, death is inescapable?
• What happens to the existence (or soul) after death? Is it totally
annihilated or re-born?
• What are we supposed to strive for in our earthly existence?
• Is there a purpose for anyone’s living?
• Why can’t we live ‘as we like’? Why do we feel the bondage or
helplessness in our actions? Are we acting out of our free-will, or are
we forced to act by some known and unknown forces?
• While we are constantly craving and striving for pleasures why are we
forced to enjoy displeasures too?
• Can we not eliminate misery from the world, or at least from our
individual lives?
• Can we not remain in a happy state at all times?
• Who or what is God?
• What purpose does God have in creating this world and its creatures?
• How does it feel if there were only a ‘great nothingness (no creation)?
• Why does God not allow people to be totally happy at all times? Does
He wish to play with their pains and pleasures?
• Is God all powerful and dictator-like, or is there an amount of freedom
for the individuals?
• If God alone existed before creation, what is the substance out of
which the world and individuals are made?
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 • Why does everything change? (Is change the only reality?)
These sorts of questions – call them transcendental or
metaphysical – start appearing to an intellect of sufficient evolution (which
may take many many births). The questions get strengthened over several
births. Finally a stage is arrived at when the soul becomes restless for
answers. It is at this juncture that Vedanta or Brahma-Vidya becomes a
‘necessity’.

Q.8: Let us agree that some intellects crave for the metaphysical
knowledge. Then Vedanta is useful to them in the way Geography, History
or Astronomy is useful to others – to satisfy their curiosity. That is,
knowledge for knowledge’s sake – as they say. Isn’t it?
A: No. No. Look at some of the metaphysical questions: What is
the purpose of life? , Why do we get sorrow when we strive for happiness? ,
Is there ever an end to this cycle of births and deaths?
Finding satisfying answers to such questions is of practical
importance both for this life and the hereafter.

Q.9: Do you say that Vedanta is as useful as subjects like

Agriculture, Cooking, Medicine and Business?
A: We do say. In fact at a certain stage of evolution of the soul
Vedanta is more useful than agriculture or medicine.
Agriculture provides food; medicine gives health. Some subjects like
music provide rest and relaxation. They are all very useful, at a worldly level
though. But Vedanta or Brahma-Vidya provides “spiritual happiness”, which
is beyond and independent of worldly achievements.
Those who achieved that spiritual happiness declared it as ‘far more
beneficial than any worldly knowledge’. One who attains such a spiritual
state is freed (almost) from the necessity of worldly things. Also he/she can

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pass this worldly life with ease and freedom. He/she can smile at the
inevitable death (loss of physical existence). That state of blessed living is
called “Jivan-Mukti”.
Thus, we assert, Vedanta has a practical utility.

Q.10: What is “Jivan-Mukti”?

A: “Jivan” means: while living (in the physical body). “Mukti”
means: liberation. It is the state explained above. One does not feel any
bondage but only spiritual happiness. To put it differently, a man of that
state does not feel the burden and misery of life even though he faces life
with all its turbulence.

Q.11: What is Mukti (liberation)?

A: Mukti, Moksha or liberation is a special concept found in
Hinduism and other religions of Indian origin. It means liberation from the
bondage in which the soul or the individual exists.

Q.12: What is the ‘bondage’ to the individual?

A: An individual has no freedom in living. He/she wants to be in a
certain way. But that is rarely possible. There is always a fight between
one’s aspirations and limitations. That is what is called “bondage”.

Q.13: Most men do not feel that they are in bondage. How do you say
that every soul is in bondage?
A: That is what is called “Maya”- “the inexplicable”. Every soul is
in bondage. But the bondage is not recognized. It needs the experiences
over several births and a keen and introspective intellect to recognize the
‘bondage’.

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 Q.14: For God’s sake explain.
A: Well, it may be futile to explain it to those who have not ‘felt’
it for themselves. But it can be explained to those who are inclined to discuss
metaphysical questions (as in Q.7).
Bondage is the lack of freedom to be as one wishes to be. For
elaboration, let us put it in three divisions:
1. Adhidaivika (due to God): This implies the forces and situations
over which we have absolutely no control. Thus we say they are caused by
God or Nature. Ex: We desire rains, but get a drought instead. So too are
earthquakes, floods, too hot or too cold climates, new diseases etc. Either
adapt or suffer; you have no control over them.
2. Adhibhoutika (due to Other Beings): This is the problem due to
other beings including humans. Wild animals, poisonous creatures, disease
causing organisms and even nuisance-causers like rats and ants come under
this category. Our society of humans with all its rules, our friends and
relatives, enemies, competitors, our family members etc restrict our freedom.
Even an all-powerful monarch is not spared of troubles caused by his
enemies and perhaps, his own wife and children.
3. Adhyatmika (due to One’s Own self): May sound surprising, but
one is bound by oneself. That is to say, one’s freedom is restricted by one’s
body and mind. For ex: the mind wants to fly like a bird but the body says
‘No, I can’t’. The mind, the sensual desires, and the capacity of the body are
all sources of conflict. We assume that we can enjoy through the body. But
the body needs a lot of attention and maintenance. Then, we have the
inevitable disease and old age.
The insatiable desires, anger, greed, jealousy and the like are constant
tormenters. We know, too well, how humans suffer more from psychological
problems than material ones.

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 Q.15: Good Heavens! One is scared by this description. It seems one
is happier by not thinking about this “bondage”.
A: True. The vast majority of people (including intellectuals)
prefer not to think of this fundamental problem of “bondage’. That is what is
called as “Maya”. People strive to keep themselves happy by constant
adjustments and adaptations to situations. But that is not freedom.
But, as said earlier, at some stage of evolution of the individual soul,
the question arises: ‘Why this bondage?’. One can no longer suppress the
‘desire for total liberation’.
To find a solution to the question and go beyond the bondage is
called ‘Moksha’, or liberation. This is the most important aspect of Vedanta.

Q.16: Do you say that it is possible to get rid of all bondage by a

study of Vedanta?
A: Exactly so. The state of liberation is not just a concept. But it
is practically attainable by an individual.
It is easy to see that bondage is basically due to the body-mind
combination. Hence there is no bondage if one has no body i.e. not born. But
having been born, if one can avoid re-birth, then it would be “liberation”.
(Of course, this makes no sense if one does not believe in re-birth; about
this, see Q. next)
That state is described in several ways: Reaching God’s abode;
Kingdom of Heaven, Moving freely through the whole universe in a subtle
body, Going beyond birth and death, Immortality etc. Vedanta declares that
total liberation occurs when the individual soul merges with the universal
soul – God.

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 Q.17: Then, liberation can be attained only after death! And it is for
those bothered by the thoughts of next birth! It is just a belief. And you call
it as “practical”?
A: No. Liberation can (more or less) be attained while living in
the present body. That is what is called as “Jivan-Mukti”. (Refer to Q.10).

Q.18: But you said (elaborated in Q.10) that the basic cause for
bondage is the body-mind combination. And now you say of ‘liberation
while living’. Is it not a contradiction?
A: This apparent contradiction can be cleared.
“Liberation while living” is a unique feature of Vedanta. It is not
found in any other religion or spiritual practice (including the innumerable
practices inside Hinduism).
One of the most important aspects of Vedantic theory and practice is
the “enquiry of ‘who am I?’”. A careful investigation and repeated
meditation into this question reveals the relationship between the individual
(soul or ego) and the body-mind-feeling entity associated with it. Before this
enquiry, one may feel that the relationship (between the soul and body-mind
entity) is strong like concrete. It appears that they are inseparable. But after
the enquiry it becomes clear that the relationship is an easily separable one.
This can be grasped both theoretically and experientially. Further it can also
be seen that there is no real relationship at all.
This process of enquiry is known as ‘Self-Knowledge’. When this
knowledge is gained at experiential level one attains ‘liberation’.

Q.19: Unbelievable indeed! How come there is no relationship

between the individual and the body-mind-feeling entity when every
moment of one’s existence is based on such a relationship? In fact, the
individual or soul is a part of that entity.

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 A: Well, It is truly unbelievable before one starts the enquiry of
“Who am I?”. But once you go into the matter, it can be established through
simple logic. Consider:
• Every individual gives up (or almost) that relationship during
deep sleep and enjoys a state of happiness.
• Similarly, at the point of death every soul so very easily gives
up that relationship.
Hence that relationship of soul and body is not like that of concrete.
But it is like what can be described by examples like: an image in mirror;
pictures on a cinema screen; shadow on a wall.
This study is what is called as “Self-Knowledge”.

Q.20: Proofs and illustrations are good. But are they appropriate to
the context? Can we just wish away the body-soul relationship by examples
and doubtful proofs? What is the practical utility of such knowledge unless it
erases our sorrows of work-a-day life?
A: It is not just dry logic and examples that prove the point. It is
experience too. We have seen that in deep sleep it is experienced as freedom
from bondage. For, in the state of deep sleep one is freed from the body-soul
relationship, even if temporarily. That proves, from our own experience, that
the separation of body-soul relationship has a practical utility. We can use it
for liberation.

Q.21: Granted, It is so in deep sleep. What of it? As soon as we wake

up do we not feel that relationship firmly established concrete-like. So the
separation in deep sleep is not the ultimate and irreversible truth?
A: Alright. Once you have accepted the fact of happiness in sleep
we can proceed further.

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 Consider the other state of existence: dream. There, a new relationship
is established with a new body. The troubles associated with the waking-
state body (like, say a disease) are forgotten. That is, the relationship with
the present body is almost given up. This is a further proof that the body-
soul relationship is not permanent, not concrete-like. It is only an apparent
and easily detachable relationship.

Q.22: I have to appreciate the logic. Good! But right now, I do feel
the concrete-like relationship (between myself and the body). I do not see
how any separation is possible. Hence, in spite of all the plausible logic,
there is no end to the ‘bondage’. The promised liberation is not there!
A: The above logic is only a preliminary step in the path to
‘liberation’. It can be further strengthened through sharp logic, keen
observation and ‘to-the-end’ discussions. This process is called “Self-
Enquiry”.
Secondly, we have the authority of Vedanta – the Upanishads. We
also have the teachings and writings handed down to us by generations of
great men – the realized souls: Vasishta, vyasa, sankaracarya, vidyaranya
etc. Bhagavad Gita is too well known. Self-Knowledge is also confirmed by
many modern and contemporary saints like Sri Ramakrishna, Vivekananada,
Rama Tirtha and Ramana Maharshi.
Thirdly, we have, in every generation and place, the benefit of ‘gurus’
(teachers). A Guru passes on the self-knowledge through verbal teaching,
training, guiding, testing, personal example and blessing.
Finally, one can grasp it through “one’s own experience”. What is
learnt through scriptures, teachers and logic can be verified and proved to
one’s satisfaction. This is usually called as “self-realisation” or “self-
experience”.

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 Thus Vedanta has four tools of knowledge: Scriptures, teacher, logic
and direct experience.
Among this, the last one, the direct experience, is the unique feature
of Vedanta. Other religions and methods of practice depend heavily on a
prophet or a holy book; That is, belief is more important than logic. In
Vedanta also belief is needed, but not the most important. Logic plays a
more important part. In fact, Vedanta is perhaps the only system amongst all
religions which encourages logic to an extreme degree. That is why we say
that it can be pursued even by atheists. And then, self-experience is more
important than logic.
Summary: That feeling of separateness (of body and soul) can be
experienced now and here.

Q.23: Can everyone experience it?

A: Theoretically it must be so. For, everyone has that pure –
separable - Self. So through suitable practice and perseverance any one can
have a ‘direct experience’.
Yet, it is not for everybody. In the above discussion it is so easily
proved. But it is also considered as ‘difficult to attain’.
So it is both ways; very easy for some and very difficult for some.
And we have many in-betweens.

Q.24: Why should it be difficult for some?

A: In fact, it should be very easy since it is one’s own self. But the
real difficulty is in feeling the “desire to know”. Great souls said that it takes
innumerable births and the associated experiences of sorrow and happiness
to reach the stage of ‘desire to know’. Intellect should evolve to a stage
where it feels the sorrow and impermanence of the world and its pleasures.
Why, even those who read it now, or have read or heard similar things

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earlier cannot bring themselves to continue the quest in a serious way. Only
a few find the strong urge. That is “Maya”.

Q.25: Is the indifference to self-knowledge due to lack of intellectual

capacity?
A: No. There are many worldly-wise persons: scientists,
rationalists, legal experts, managers and so on. They do not have that
inclination. And a strange thing: even those who study and teach Vedanta as
an academic subject do not possess the urge to go deep into oneself and
realize it in experience.

Q.26: Who then gets that ‘desire to know’?

A: A person who carries the impressions of many past births
regarding the pains of living, feeling of impermanence and the hollowness of
worldly pleasures gets it. He/she unconsciously seeks ‘something better’, but
comes to know that the world cannot offer the ‘better’ i.e. lasting happiness.
This feeling (conscious or unconscious) is called as “Viveka”
(discrimination). When this gets strengthened one loses interest in worldly
achievements and pleasures. This is called as “Vairagya” (dispassion).
Finally comes a strong feeling that one should escape from the bondage and
find everlasting peace or rest wherever it exists (God or Self). This is called
as “Mumukshutva” (desire for liberation).
These are considered as the qualifications for those jumping into the
“Quest for Self”. For those who possess them, the “self-knowledge” is
considered very easy. Those who have them in lesser degree may find it not
so easy.

Q.27: Sir, so it is easy for some and difficult for others. Let me ask
about myself. Can I get such an experience easily?

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 A: Well, we have to repeat what we said earlier. If you have that
“desire to know” you can get it. The stronger the desire easier will be your
‘journey into yourself’. We may give a hint or two so that you can guess it
for yourself. If you feel your heart is touched when you come across
speeches, books or conversations on this subject, you are fit. If you begin to
feel that it is perhaps the most important aim in life, then you are fit. If, after
listening to or practising a little (even in half-doubt) you develop a taste for
it, you are fit. (But don’t use these tips to test others. That is not so easy.)

Q.28: Assuming that I have that eligibility let me ask. Are there any
methods to get the experience of “separateness of body and soul”?
A: On the authority of the blessed saints of past and present, we
can assert that everyone who has a passion for one’s own self certainly gets
it.
There are several techniques for it. They are to be known from
competent gurus. For now, we may mention one method popularised by Sri
Ramana Maharshi: “Enquire ‘Who am I?’”. The method is something like
this: Put a question “Who am I” and search within for the answer. Do not
give verbal replies. But put the question and search within intensely. Wait
for the answer to come from within as an experience. (More details can be
obtained from those practising in this line, or books available on this
subject).

Q.29: Well, assume that one has experienced that state – separateness
from the body. But that is only a temporary phase. One has to come back to
this mundane body-world existence. The associated pains and pleasures are
inevitable; aren’t they? Or do you suggest that one should aim to remain in
that “separated state” forever, until death?

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 A: This aspect of the subject was discussed earlier under the topic
“Jivan-Mukti”. (See Qs.10 and 18). That state of experience of separateness
is called “Samadhi” (sometimes translated as a state of ‘super-
consciousness’). If one remains in that state and fails to recognize the body
and world, it is a great thing. The body drops down in a few days.
But most authorities do not suggest it as one’s aim of practice.
In fact, a vast majority of realized souls remain in worldly existence engaged
in worldly activities. Great souls like Vasishta, Vyasa, Janaka, Sri Krishna
engaged themselves in intense activities. But then, there is a vast difference
in the mental attitudes of the wise and the ignorant, though both may be
performing identical external works. We may explain this with an example:
A child viewing a cinema for the first time may get frightened or start
crying, because he considers the happenings on the screen to be true. And he
believes something terrible is happening to him too. But an elder, we know,
acts differently.
Pleasures or many a pain
May pour upon him, as a torrent of rain
But the man of wisdom
Seeing a drama, smiles at what may come.

Q.30: Such a state must indeed be very hard to attain!

A: We have said earlier that there could be many variations from
‘very easy’ to ‘impossible’. However, it is almost certain that every one who
practises even a little is sure to get some benefit i.e. a more peaceful life.
Based on the experiences of several contemporary practitioners of
self-enquiry, we can make this assertion: Start. If you do not find any benefit
out of it within six months, abandon it.

Q.31: Then shall I take it up?

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 A: Yes. Today. Not tomorrow. In all seriousness.

Q.32: Can we find books on the ‘how’ of the practice?

A: Upanishads are the original texts of this subject. Brahma sutras,
Bhagavad-Gita and Yoga-Vasishta are considered as authorities. Several
works of Sri Sankaracharya are also held in high regard. Down the ages
many works have appeared in Sanskrit as well as in local languages. Several
good works are available in English too. It would not be proper to mention
one or two here. You may find out what suits you with the help of those
already in the line.

Q.33: Can everybody study and understand those standard works?

A: No. The standard works are complicated and even confusing.
They are meant for those with a penchant for ‘hair splitting arguments’ or
‘vast knowledge’. There are many simple works meant for those interested
more in practice than in theory. For arriving at a conclusion of theory and
then start practising, a little is enough. Bhagavad Gita says: “One can as well
practise, having heard from someone”. Another quote says: “Since there is
no end for theoretical knowledge, practise what is essence”. Hence, it will be
much more easy and time-saving to get small and simple instructions from
someone whom you can trust. For example the simple instruction “Who am
I?” can be explained within a few minutes. Doubts arising during practice
can be cleared as and when they arise.

Q.34: Vedanta talks of things like “Dvaita” (duality), “Advaita” (non-

duality) “Jiva-Brahma Aikya” (merger of individual soul with universal
soul), “the world is ‘Mithya’ (false)” etc. What are they?

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 A: It is not necessary to go into them right at the beginning.
Practise simple things like “Who am I?”. There is no problem if you do not
understand the difficult concepts. As one progresses everything turns clear.

Q.35: We often hear things like ‘dry philosophy’, ‘verbal

philosophy’, and ‘convenient philosophy’. What of them?
A: There is more ridicule than respect for the Vedanta philosophy.
It is perhaps one of the factors that keep people away from it. There are
reasons for it: many interpretations to suit one’s convenience, failure of
students of vedanta to arrive at the ‘experience’, lack of serious practice,
very ordinary-looking ways of most of the realized souls (like, for example,
the short-lived sorrow of Sri Rama at the disappearance of his wife),
inability of ordinary folk to perceive the wisdom (an inner quality) of the
wise people etc. People consider gimmicks, magic and occult powers as
signs of great men. But they are not.
We should also see the importance of Vedanta in daily life of even
ordinary folk (at least in India). In spite of mockery, everyone, knowingly or
unknowingly, sometime or the other takes recourse to Vedanta. When every
other route is closed people come to philosophy: “All is Maya”. “Everything
is impermanent”, “We can’t take our possessions along while leaving this
body”, “It is all one’s fate”, “It is all God’s wish”, “God is in everybody and
everything”, “We are mere actors in the drama of the world”, “What is to
happen shall happen” etc. These are all Vedantic facts used for solace.
Thus Vedanta has its own value, arguably the most important. It is a
blessing for mankind.

Q.36: Is a ‘guru’ necessary?

A: From LKG to PG a teacher is needed, in spite of the
availability of many text books. It applies to Vedanta too, perhaps to a

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greater degree. There are also rare examples of some realizing the truth
suddenly, without a guru or much of a practice. It is assumed that they must
have practised sufficiently in their previous birth. The general rule is: Guru
is essential.

Q.37: Then, how is one to find a competent guru?

A: This is perhaps the most difficult question. There are
descriptions in scriptures of a ‘true guru’. But the problem is: “Is one
competent to choose his/her guru?”. Can a student going to join in the first
standard choose his school or teacher? Hence it is affirmed: “It is God’s
grace to get a genuine guru”. It is also said: “If one has the necessary zeal for
the pursuit of self-knowledge the guru somehow comes to him”.

Q.38: As we go by worldly experience, there must be many false

gurus. How to safeguard against them?
A: It is true. There are many false gurus and cheats. That’s why it
is a complicated problem. To put such a risk in the path seems to be a part of
God’s play. It appears that while God helps genuine aspirants, He is not
interested in the not so genuine ones.
We may consider the following general guidelines:
• Suspect such gurus who seem to be craving for money, fame and
luxuries, who are indulgent in worldly affairs and who are
themselves prone to traits like desire, anger and jealousy.
• A proper guru is a person in whose presence one experiences
peace and inexplicable (causeless) happiness.
Even these are only general guidelines, not proven rules. For, what
most of us can see are only external appearances and they are often false. A
genuine guru may appear like a cheat and a false one can appear like a
genuine one.

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 We may however make a general rule: DEVELOP A STRONG
DESIRE FOR SELF- KNOWLEDGE; YOU WILL FIND A GENUINE
GURU.

Q.39: Can we not do something before we get a guru?

A: We can and must. Do not delay a good work. Start with
generally accepted simple steps like: study of good books on the subject
(like Bhagavad Gita), lives and teachings of saints, attending lectures on
spiritual subjects, repeating the names of God, keeping company of men
whom one considers as spiritual. One can also take advice from senior
practitioners on the path. Above all, pray to God something like this:
Why keep me in the round of pleasure and pain, that turbulence
Come as Guru to lead into that state, the blessed ‘beyondness’.
*******************

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