S trength of Vedant is Experience. How much respect do you give to your Experience? Vedant is easy to cognize when directed towards Experience. Experience is not separate from Knowledge. Vedant is neither web of words and nor is it a subject of intellectual weightage.

You can deny everyone with the strength of your Experience, and can attain Truth, meaning one can unmask one’s own unknown Bramhatva, Supreme Reality and unfold It Evidently.

Vedant is less of an argumentative and text – heavy educated intellect, but more of a dispassionate, desireless( subtle, single pointed intellect). Intellect is more focussed and subtle when devoid of attraction and repulsion. Desirelessnes and purity stems from here. All of these will help and strengthen in enquiry into Atman, Self. Do not get entangled, do not stop or get hooked anywhere. Reach the core of your Experience. Truth is always present we just need to withdraw our sight from this emperical world.

“As is our Sight, So does it Appear”. We are able to enquire on parmatman, Supreme Reality in everything when our own mind is inseparable from parmatman. The reality is, there is nothing other than parmatma and Vedant gives this vision. Presently this vision is mayachann, conditioned with false perception. Knowledge moistened Vision is the highest and purest Vision and which is attained through Guru’s blessings and his discourses.

In common understanding we believe both Knowledge and Experience are different.In the light of common perception ; Knowledge is that which we imbibe through information, through hearing. Experience is that which will happen in sometime, someplace and with effort, this is general understanding. This is not true. With grace of Guru, Vedant makes us understand that knowledge and Experience are both same.
Keep Observing ! Keep Understanding !

Knowledge in it’s essence is Anadi, beginnigless and Anant, eternal. There are no temporal limitations. An object has a beginning and an end. Knowledge clearly mirrors objects with a beginning as objects with a beginning and perishable objects as perishable objects. Knowledge has neither a beginning nor an end. It’s not object associated Knowledge. Reflection should be from the standpoint of experience, it should be so intense that it will impel others too in severe speculation and Experience should precede contemplation.

Knowledge, Absolute Consciousness  is neither created by Ishwara, collective-consciousness nor created by Jiva, individual consciousness. Instead, Ishwara is created from Knowledge and Jiva too is created from knowledge. Even Jagat, creation is created from Knowledge. That which is created from knowledge, how could it be separate from Knowledge? Knowledge here is the material cause and we tend to see it as separate since we are unable to fanthom the essence of Knowledge. Knowing is also Knowledge. In Self effulgent Knowledge, different apprehension and separateness is  misapprehension of reality. That which is created from knowledge is in essence: Knowledge Itself.

Now if we say that Ishwara created Knowledge, the question shall arise, did Ishwara created this knowledge from Knowledge or from Ignorance? Reach it’s root cause. If the root cause is Ishwara then he has the material of Knowledge or the material of ignorance for creation. When Ishwara’s essence is omniecience, all knowledge then from where will he bring the matter of ignorance.

How would be Knowledge created from ignorance?

If Ishwara created it with Knowledge then before he created Knowledge, knowledge was already present.

What did Ishwara ,God create?

Henceforth, Knowledge meaning , Vedas is Apaurusheye, contingent. It means that Vedas is not an articulation of any human mind. It is neither Jiva creation or Ishwara creation. Knowledge has not been created in any particular person , in any particular place or in any particular time. It means, Knowledge is independent ,self-evident, intangible and non-atttached.

Is this the talk on Knowledge or Pure Experience!!

Knowledge is intangible by time. There is no beginning, no present, no end -Knowledge IS.

Knowledge cannot be limited by space. In it  there exists no, East, West, North or South-Knowledge Is. There is no story of Russia, Europe, geography ,astronomy or astrology…..

There is no behaviour or behavourism in Knowledge. All behaviour stems from Knowledge. Behaviour is just an appearance  in Knowledge. Behaviour which seems separate from knowledge, it’s because of an ignorance. It appears where it does not exist. Behaviour is called false, mithya, as it appears on the very substratum of it’s non- existence. Let’s not superimpose on knowledge any behaviour, action, reasoning, righteousness, purity or cleanliness. Let knowledge remain Pure, devoid of all wordliness. It does not oppose the appearance of behaviour outside or inside but opposes it’s undivided Whole Reality. If it appears, let it appear! We call it Vedas.

Vedas reflects One Whole Unitary Consciousness. Forms can be different-different but Knowledge remains same. Pot, cup can be different-different but clay remains same.

“Vacharambhana Vikaro Namdheyam Mritiketyev Satyam!”

All changes are mere words in name only;the earth is the reality

Clay depicts Knowledge here. Illumine and illuminator are One. This is  pot, this is cup, Clay is One, Existence is One. Neither existence nor Knowledge is varieted due to varience in forms. To entice knowledge in forms is due to our inability to know the real essence of Knowledge.

Waking- dream – deep sleep state are separate separate but pure awareness knowledge is One. It signifies that we have to keep our eyes on Pure Consciousness, and not on superfluous inconsistent external objects or that which is ever changing. This vision is wrapped in Maya.

Philosophical Truth is independent of any purpose or motive. Keep in mind that while deep reflection on Truth or Supreme Reality we need to keep in mind that Truth is not dependant on any purpose. Truth cannot be modified as per our prerequisite condition.

Analsysis on Truth is done with it’s natural innate nature, whether any ideology or principle is injured or glorified.

Adi Shankaracharya, our bhasyakar bhagwan, brings Sakshi, the Seer not in order to just negate the Shunyawadi Buddhist but to ascertain Sakshi, The Seer as indoctrinated by the Upanishads. The Seer is the Onlooker without attributes. And it is in your Experience as well.

Some say if you believe Brahman, Absolute Consciousness to be attributeless then how will you justify Upasana, devotion? If you believe to be all pervading then how will you go into, Samadhi? And if you think that this Jagat, world as false appearance in Brahman then how will you justify karma or results of karma? Noble man, the reflection on Brahman, is done to unfold the Brahman as it Is, and not to justify karma, Devotion or Samadhi. Brahman is Knowledge Absolute and hence cerebration is on Knowledge.

 Chavark, body consciousness to be self, Jain, Nayaya, Vaisheshik ,did thorough analysis on duality and gave importance to external objects and thus have they deliberated upon Conciousness. Vigyanvadi, gave importance to internal body and then deliberated upon ‘It’ and they too fell short of Truth due to lack of shruti pramana, revelation through anubhava, experience or upanishads. Seconds is not scientific, thus Science became Seconds. It is Science which proves Seconds. Here Seconds is subservient  to Science. Fractions of time stems from consciousness and not that Consciousness stems from time. Time is proved by Consciousness. Shunyawadi Buddhist, kept time above Consciousness.

Shunyawadis, nothingness to be self, they concluded everything is vaccum and put the lid of vaccum on external manifestation and on Science. Kashmiri Shaivaites concluded outside, inside, vaccum everything is exuberance of Atman. Shiva is in all forms. All is dance of Atman.

Vedantist said that  dance, exultation, pulsation, jubilance all this happens when you identify with one body, one antahkarana, inner instrument. All these are emperical vision and not an attributeless vision as guided by Vedant. When there is no conditioning from where will the pulsativeness come to exist?

Vedant  Knowledge is Self  Evident  Experience, it’s not attainable and hence it’s validity of Knowledge is authentic. Experience cannot be negated, it is valid as the negator cannot negate it’s own Experience,Self. Vedant Knowledge or Bramhavidya gives us an immence clarity to know the Atman and Brahman is One. Knowledge is always Present;Awareness unnegatable, it is not created. Therefore it is very Simple and your own Experience.