Glory of Vedanta

Divine Life Society Publication: Self-Knowledge by Gurudev Sri Swami Sivananda

Vedanta is the direct royal road to the domain of unalloyed felicity and the supreme abode of immortality and eternal bliss. It is the Sanjivini (Himalayan herb) that can bring immediate life to a dying man. It lifts a man at once to the status of an Emperor of emperors, King of kings, Shah of Shahs, even though he has nothing to eat, even though he is clad in rags. It gives real inner strength. It inspires, renovates, vivifies, invigorates and energises. It gives hope to hopeless, power to powerless, vigour to vigourless and joy to the joyless.

The only bold philosophy that elevates a man is Vedanta. It is all-embracing. It is the religion of Vedas. It brings hope, strength, peace, inspiration to the forlorn, depressed and hopeless. How elevating is the study of Vedanta. How still more elevating is the practice of Vedanta. Salutations to the teachers of Vedanta and Brahma Vidya Gurus.

The more dualism grows, the more will increase the fear of earthly existence. How can there be fear when you behold the Self only everywhere, when you attain the non-dual state of unity with Brahman, when there is none to see, none to hear, none to touch?

The sages emphatically declare that there is no greater gain than the gain of Atman, the Self. All desires are gratified when one attains Self-realisation. He enjoys the supreme bliss of the Self. He is satisfied in the Self.

Vedanta embraces all. It is all-inclusive. It is the religion of the Upanishads. It is the property of all. It has no quarrel with any religion whatsoever. It preaches universal principles. It inculcates the idea of that universal religion which is the fountain-head of all religions of the world. It is a great leveller. It unites all. It gives room for all.

Vedanta includes all sects, all religions, all creeds, all cults, all nations. It proclaims the revelations of the sages of yore of India. It is the common property of all. It expands the heart and opens the eyes. It brings a new life. It gives supreme joy and eternal bliss. It removes all barriers which separate man from man and unites all people. It gives solace, strength, peace and removes all fears, doubts and anxieties, delusion and illusion.

The knowledge of the Self destroys Avidya or ignorance, just as the sun destroys darkness. Then the whole world of names and forms which had been hiding Brahman from you will melt away.

The knowledge of Brahman is handed down from Brahma to the rest, from preceptor to disciple (Parampara). Sri Gaudapada handed down to Sri Govindapada the knowledge of the Self, Sri Govindapada to Sri Sankaracharya, Sri Sankaracharya to Sri Padmapada and so on.

There are seven categories in Nyaya philosophy viz.,

Substance (Dravya)
Quality (Guna)
Action (Karma)
Genus (Samanya)
Difference (Visesha)
Co-inherence (Samavaya) and
Non-existence (Abhava).

Pratyaksha (perception of the senses), Anumana (inference), Shabda (Vedic testimony or testimony of an Apta) and Upamana are the four Pramanas (proofs of knowledge) in Nyaya Philosophy.

That which knows is called Pramata; that which produces knowledge of an object is Pramana (proof) and an object or thing knowable is called Prameya.

You cannot rely much on direct perception. Look at the sky. It appears to be a dome. It seems to be blue. This is not real at all. You cannot rely on inference also. Of all Pramanas, Sabda Pramana is the most reliable one, because it is the direct experience of realised souls. It is absolutely infallible. Srutis possess authority as a means of right knowledge of Brahman.

Atma Jnana is a thing for realisation and not for mere talking. It is Anubhava-Jnana. Mere study of Upanishads and Brahma Sutras will not help a man to attain this Knowledge of the Self. Mere lecturing also will not help much. Can a frog in a well understand the glory of sunshine, however much you explain to him through similes and analogies? Can a man who has not tasted sugar-candy understand the taste of sugar-candy, however much you deliver a lecture on the taste of sugar-candy? Atma Jnana has to be felt and experienced by one’s own self, through Sravana, Manana and Nididhyasana.

Om Shanti! Om Shanti! Om Shanti!

Excerpts from: Glory of Vedanta - Self-Knowledge by Gurudev Sri Swami Sivananda