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.
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 aspect of Moksha
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!
2
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.
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
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.
3
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.
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?
4
• Can we not eliminate misery from the world, or at least from ourindividual
• 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?
• 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?
5
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 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.
6
Q.11: Whatis 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’.
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,
7
floods, too hot or too cold climates, new diseases etc. Either adapt orsuffer; 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.
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
8
“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
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
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.
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.
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
9
A: No. Liberation can (more orless) 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: 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
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
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
10
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
• 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
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?
11
A: Alright.Once you have accepted the fact of happinessin sleep we can
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
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, Vivekananda, Rama Tirtha and Ramana
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.
12
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”.
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 even 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
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.
13
Q.24: Why should it be difficultforsome?
A: In fact, it should be very easy since it is one’s own self. But the real
difficulty is in having 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 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
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
14
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?
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, 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
15
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?
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.
16
Q.30: Such a statemustindeed 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?
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 and then start practising, a
little theory 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‐
17
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?
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
18
is all one’sfate”, “It is all God’s wish”, “God isin 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 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
‘not so genuine’ ones.
19
We may considerthe 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
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’.
*******************
(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.
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 aspect of Moksha
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!
2
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.
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
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.
3
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.
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?
4
• Can we not eliminate misery from the world, or at least from ourindividual
• 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?
• 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?
5
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 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.
6
Q.11: Whatis 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’.
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,
7
floods, too hot or too cold climates, new diseases etc. Either adapt orsuffer; 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.
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
8
“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
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
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.
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.
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
9
A: No. Liberation can (more orless) 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: 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
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
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
10
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
• 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
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?
11
A: Alright.Once you have accepted the fact of happinessin sleep we can
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
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, Vivekananda, Rama Tirtha and Ramana
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.
12
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”.
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 even 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
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.
13
Q.24: Why should it be difficultforsome?
A: In fact, it should be very easy since it is one’s own self. But the real
difficulty is in having 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 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
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
14
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?
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, 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
15
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?
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.
16
Q.30: Such a statemustindeed 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?
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 and then start practising, a
little theory 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‐
17
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?
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
18
is all one’sfate”, “It is all God’s wish”, “God isin 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 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
‘not so genuine’ ones.
19
We may considerthe 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
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’.
*******************
