Vedant Q & A

Q1.Who created Vedas and why is Vedas called Apaurusheye, not created by man?

 The word Vedas means 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?

If we say that Ishwara created Knowledge, the question shall arise, Ishwara created this knowledge from Knowledge or from Ignorance? Investigate it’s root cause. If root cause is Ishwara then he has the material of Knowledge. 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 there. What did he create? Henceforth, Knowledge meaning, Vedas is contingent, Apaurusheye.We commonly observe and experience that our inner instrument, mind intellect, sub-conscious mind and ego is blemished with four drawbacks or errors, “bhram, pramad, vipralipsa and karanapatava” mistakes, illusion, cheating and defective perception. The flaws which is commonly present in a human being, does not exist in the narratives of Upanishads. Hence Vedas, is Apaurusheya.It means that Vedas is not an articulation of any human mind. Neither by Jiva or by Ishwara. Knowledge has not been created in particular person, in particular place or in any particular time or in any particular form.

It means, Knowledge is independent, self-effulgent intangible and non-attached. Is this the talk on knowledge or Pure experience!! Knowledge is intangible by time. There is no beginning, present or an end – Knowledge IS.

Q2.What is the meaning of Upanishads

The end or the knowledge part of the Vedas is called Upanishads, and it predominantly deals with the “Non-Dual reality.” It’s also known as Vedant, the Advait philosophy. Upanishads are written as a series of questions and answers between the student and the Guru.

“Upa” means, going near one’s Guru in a very formal way by performing selfless service towards him,

“Ni” means, with firm conviction,

“Shad” means, to destroy, which shatters, all our ignorance.

It is also called Vedanta, the culmination end of Vedas, that is Knowledge. Vedas are traditionally split into three sections,

1.First is karmakanda, which deals with karma and pertains to rituals.

2.Second is Upasana, pertaining to devotion towards god.

3.Third is Jnanakanda, Upanishads, pertaining to the knowledge of Supreme Self- Brahman. It is also called Adhyatmavidya or Bramhavidya by Adi Shankaracharya, meaning Knowledge of the Bramhan, enquiry into the Self.

Q3. What is Agyan, ignorance?

As we say, “I don’t know myself”, is ignorance. No, this is not how we define ignorance because in ignorance also we keep believing  to have some identity of ourselves to be someone someone. Vedanta defines ignorance as, when i am unaware of my supreme reality to be Brahman, Supreme Consciousness, is ignorance.

Q4 What is Adhyas, superimposition?

Ans. To impose unreal on real is Adhyas. We have wrapped ourselves with many robes, of doership, enjoyership, materialism, and infinite little limitations. We have veiled ourselves with so many superimpositions and all these are false. Our Real Self is true and to impose our true Self with so many superimpositions is known as Adhyas. There is a rope and in darkness we are unable to perceive the rope clearly and my vision has a misapprehension of snake. We see snake instead of rope. This is called Adhyas. Here snake is the superimposition

Q5. What is the meaning of Mithya, illusion?

It means false apprehension due to ignorance. An apparent reality or that which is indeterminable. That which is in not one constant form but keeps changing. When a person tells his name to different people different names or when asked, from where have you arrived…he gives different answers to different people. When you confirm the colour of an object to be black but after sometime it turns blue or red, then it’s colour is not real but fake. Chamelon keeps changing it’s colour. The narrative of false apprehension

Q6.What is Neti-Neti, not this -not this?

When we say Neti-Neti, it’s repeated, neti-neti, twice. When we utter neti first time it implies the entire premaya, object of valid knowledge. Here object means object of enquiry. And with second utterance of Neti,it significates the entire pramana, Consciousness that is expressed in the form of modification of intellect being in contact with an object . Prameya is eg; we take flowers and rest others. Flower is symbolical but prameya means whatever you come to know, the knower knows the object of knowledge through means of knowledge. And with the help of the instruments you come to know eg: eyes, nose ear etc. mind, intellect is called pramana. Here naiti, means not this. So here first naiti means prameya. Meaning the knowledge imbibed of prameya by pramana like perception of the knowledge of the forms with the help of eyes, that entire prameya geta negated with the first neti. To negate prameya means we have made our knowledge objectless.

Q7.What is Vedant Gyan, Knowledge of Vedant?

Vedant is not methodology, reasoning, peace or samadhi. To awaken in conviction that Atman, Self IS Brahman, Absolute Consciousness, this is the unprecedented, uniqueness of Vedant. No other school of thought be it Yog, Sankhya, Nyaya, Vaisheshik, Poorvamimamsa,  none can make you realise this Truth.

Q8.What is Vritti, modification of mind and intellect or thoughts that surface in the mind?

Vritti means Vyavahar, transactions -modification of mind, modification of intellect, transaction of mind, transaction of intellect. Firstly we empty our mind from all object perception. Then we unload our mind from all Samskaras, impressions in our memories. Bhavakaravritti, is the mind modified into variety of forms, Abhavakaravritti is the mind without any pattern of object perception, Striyakaravritti, means pattern of a woman forming in mind, Purushakaravritti, means  pattern of a man forming in mind or Akashakaravritti, mind modified in the form of sky. Mind moulded  into variety of forms is called Vritti.

Q9.What do we understand by Vritti Shunya, mind in it's pure essence without modification?

Vritti shunya means neither there is any tossing of objects externally nor any oscillations internally. Padharth shunyata, no percerption of objects, hence mind devoid of external perceptions, Samskar rahitya obliterate the impressions in mind, hence mind breaks the circle of impressions in which it was confined and finally mind is in it’s pure essence without  modification is  Vritti Shunya.

Q10. How can one get rid of attraction-repulsion-perplexity?

Mind is caught in the whirlwind of ever changing world, its inertness and very momentary and short lived objects ,only when he is able to slough off these delusion he feels free and liberated. Saints gave a very easy method, when one has strong attraction for worldly things then divert this attraction towards God. Attraction gets neutralized by attraction. Diamond cuts a diamond. All attraction towards this world can be abandoned if one has intense longing for God. This is the reason meditation and  renunciation has a very close relation.

Through deep concentration of mind one can burn out, all one’s inner perplexity and attachments. However this state of mind will remain through  practice of strong meditation  but after one gets up from meditation the attraction and repulsion  towards the world will remain as it is. Truly to banish delusions and addictions one has to have the value for dispassion,dispassion subdues strong passions of attraction and repulsion. Discriminative intellect leads to dispassionate intellect . Vivek means to have a very observant eye toward the momentariness of this world, it’s superfluosness and the end result is only grief and sorrow. There is nothing much to do in Vivek, only one needs to be very alert in his day to day transactional life. One’s inner gaze should have very deep and observant eye on one’s inner instrument (mind, intellect, consciousness, ego).

Just observe! See the things happening as they are and try to find out if there is any reality in them. Even if one does not have strong dispassion or discrimination, still he can free himself from all inner perplexities and attachment if one has single pointed devotion for the supreme lord. Here the meditation will be according to the philosophy of devotion as per the vedic scriptures. If the mind is only restless with the sense of doership or enjoyership  then meditation can be practiced according to Yoga. According to “Sankhya” philosophy when mind is not subjected to any repulsion or attraction that is meditation. Otherwise there is another way, do not think of anything just leave it as it is .But that would not solve our purpose it should be utilized in thinking and contemplation on higher truth.

Q11.What is the difference between remembrance or smriti, meditation and samadhi?

Constant remembrance of one’s lord is remembrance, and when one’s  mind is single pointed concentrated on cosmic body of one’s lord is meditation and when there is no difference between knower and the known, you realize you are supreme conscious truth, it is Samadhi.

Q12. Baba what is Samadi,super conscious state?

When you go to a temple and you see God’s idol and if your eye’s don’t blink anymore, this is Samadhi. When a cat see’s a rat it’s eyes does not blink but just intently watches it’s prey with  concentration, that is Samadhi. One muslim was doing his ‘namaz’ and a lady came to him and very closely passed him that her legs slightly touched his clothes. The man shouted loudly, ‘hey lady can’t you walk properly!,’ The lady curtly replied, ‘hey man were you praying to god or were you watching me.’ When the mind is not distracted even when storm hits you, and your mind remains unperturbed from your , goal, is Samadhi.

Q13.Baba I do not find any interest in meditation, how do I put my mind to meditate?

Cry. And keep crying and praying to God because undoubtedly God exists. When he would see that you are crying and pleading so much that you are ready to give up your life, he would definitely listen and automatically your mind will go deep into meditation.

Baba also used to say:-

  1. Body, prana or vital breath and one’s mind when all three are still will lead to Samadhi. However this is broadly accepted in Astang yog. Though it is not essential for people who are into Upasana or devotion to follow this rule since all the three body, mind and prana are in a state of complete equipoise when his mind is absorbed in remembrance of God.
  2. To still one’s meditation posture or aasan and one’s thoughts one needs to practice it everyday. Spiritual discipline itself is divinity.
  3. I am the onlooker of complete manifestation even my body-one should constantly ponder on this, this leads to a state of equanimity. This slowly will annihilate mind and will attain Non-Dual, Absolute Brahman.
  4. While sitting for meditation for four hours and is thinking of worldly things then his body is bound to get heated up. But if the mind is absorbed in constant remembrance of God or contemplation on the truth of Upanishads then body does not get heated .It happens since mind is reveling in the world and worldly things then the thought process is erractic so the body gets heated up but when the mind is concentrated it is at peace and it does not travel anywhere so one finds calm and bliss.
  5. One’s aasan or posture during meditation should be very straight and still, without any movement. If one practices for 10 mins meditation on the cosmic body of one’s God then very soon he will start getting result of his practice. This if he increases to 30 mins with complete love, devotion and concentration he will definitely get wonderful result and feel god very near to him. Further if he increases to 1 hr. 45 mins he will attain Samadhi. This is Supreme Yog.
  6. One hour practice of meditation with complete sincerity will reach an inexplicable state where there would be only supreme consciousness.
  7. Meditation leads to knowledge of Brahman. There cannot be any knowledge of Brahman without meditation.
  8. One should practice meditation everyday at least for 10mins with all patience and surrender.
  9. Early morning hours, afternoon after rest, evening, and midnight are the best hours to meditate.
  10. Keep a very close watch on the transaction of mind, body and speech. One should keep a mindful watch as to what kind of business transaction mind is engaged in, the whole day, did it make pure transaction or impure transaction. Also if the body is not subjected to too much movement and speech is also controlled, this too helps the mind to attain a state of equipoise. Of the three, if anyone of them is not disciplined then all of them becomes indisciplined. These three are inter-related. Do not make any kind of meaningless effort with any one of them. Try not to make unnecessary movements with your body, do not make any meaningless conversation and do not employ one’s mind in baseless, futile thoughts. If one does not waste one’s energy in useless transactions with any of the three instruments then he very soon attains a state of equanimity and bliss.
Q14. How do we practice intense devotion?

It is the best pious Vedic practice to impregnate an unfertilized mind with the seed of devotion. Upasana, or “Devotion,” is a mental ceremony of one’s personal God. Broadly, the most acceptable part of devotion is that one might be artlessly inarticulate in expressing one’s emotions to the divine lord, but the divine chambers are always open and pervious if devotion is expressed with simplicity and purity of mind. Such a seeker can remain detached from the entanglements of thisMaya, illusiory world. Bhakti has a tremendous and volatile strength to bring about a complete transformation in any substance with which it integrates. The chemical transformations that undeniably birth our own vibrant experiences are not possible without the indispensable strength of Bhakti. These equations are far from hypothetical reasonings, but rather formulations proven and solved with mathematical precision by ancient sages.

  1. Intellect combined with Bhakti =Vivek, discriminative intellect between real and unreal.
  2. Vivek + Bhakti = Vairagya, dispassion and distaste for worldly desires.
  3. Vairagya + Bhakti = Peace.
  4. A mind open to all questions + Bhakti = Quest for the Supreme
  5. Vichar, reasoning intellect + Bhakti = Nididyasan, effortless meditation, through constant sravana and manana, listening and reasoning. Contemplation that gives mind the strength constantly to dwell upon the non-dual self.

Bhakti is a pure emotional expression of love, dedication and devotedness from the depth of one’s experience. A deep yearning pain and longing moistened with Almighty God’s loving, dazzling rays of compassion. The grace of God paired with the Bhakti, one single-pointed devotion allows us to unfold and experience the Absolute state of consciousness, the perfect bliss of Liberation.

  1. God’s Grace +Intense Devotion =dedication absolute
  2. Self Realization + Bhakti = Love for the state of Absolute Knowledge

Deep yearning is that awakening which pulls the individual self towards supreme spirit. The Intense Devotion of Bhakti does not rest till both the worshipper and the worshipped are in union. The fragrance of devotion is so strong that even the Almighty God finds himself captivated by the intense love of a devotee. Truly, to this seeker alone God unfolds his real Self and blesses him with his Divine Vision.

Q15. What is Agyan, ignorance?

As we say, “I don’t know myself”, is ignorance. No, this is not how we define ignorance because in ignorance also we keep believing  to have some identity of ourselves to be someone someone. Vedanta defines ignorance as, when i am unaware of my supreme reality to be Brahman, Supreme Consciousness, is ignorance.

Q16. What is Adhyas, superimposition?

To impose unreal on real is Adhyas. We have wrapped ourselves with many robes, of doership, enjoyership, materialism, and infinite little limitations. We have veiled ourselves with so many superimpositions and all these are false. Our Real Self is true and to impose our true Self with so many superimpositions is known as Adhyas. There is a rope and in darkness we are unable to perceive the rope clearly and my vision has a misapprehension of snake. We see snake instead of rope. This is called Adhyas. Here snake is the superimposition

Q17. What is the meaning of Mithya, illusion?

It means false apprehension due to ignorance. An apparent reality or that which is indeterminable. That which is in not one constant form but keeps changing. When a person tells his name to different people different names or when asked, from where have you arrived…he gives different answers to different people. When you confirm the colour of an object to be black but after sometime it turns blue or red, then it’s colour is not real but fake. Chamelon keeps changing it’s colour. The narrative of false apprehension

Q18.What is Neti-Neti, not this -not this?

When we say Neti-Neti, it’s repeated, neti-neti, twice. When we utter neti first time it implies the entire premaya, object of valid knowledge. Here object means object of enquiry. And with second utterance of Neti,it significates the entire pramana, Consciousness that is expressed in the form of modification of intellect being in contact with an object . Prameya is eg; we take flowers and rest others. Flower is symbolical but prameya means whatever you come to know, the knower knows the object of knowledge through means of knowledge. And with the help of the instruments you come to know eg: eyes, nose ear etc. mind, intellect is called pramana. Here naiti, means not this. So here first naiti means prameya. Meaning the knowledge imbibed of prameya by pramana like perception of the knowledge of the forms with the help of eyes, that entire prameya geta negated with the first neti. To negate prameya means we have made our knowledge objectless.

Q19. Why do we get distracted?

Distraction happens not because of external reasons, but because of wrong reasoning. If there is right reasoning then there cannot be any distraction.

Q21. Scriptures are classified into two parts

Shastras are classified into two catagories, Shashanath Shastra, scriptutres which gives instruction and gives moral shape to our lives called dharma and Shanshanath Shastra, one which reveals ‘Truth As It Is’, the knowledge part of Vedas deals with it.

Q20. Who has given refuge to ignorance?

The person asking questions has given refuge to ignorance. When the questioner realizes his Real Self, then ignorance cannot exist.

Q-22. Define Vairagya, dispassion in spiritual path and how is it beneficial for, Moksha liberation?

The first signs of dispassion are when one starts giving up all ones likes and dislikes sense of doership and enjoyership and his mind has no attraction towards any creation, miracles or manifestations.

However his mind is not at peace. He is tormented by thousand questions these questions are nurtured only in pure, subtle, self introspective intellect. His questions are about his own real identity. Who am I? What is this life all about? Why am I unhappy and what happiness do I want? Do I want to keep others happy or myself? What do I want money, prosperity or fame? What was I before my birth and what shall I be after death are they both real? A sincere seeker wants to be in solitude to keep questioning himself with these questions. Every serious seeker is haunted with these questions.  He surely needs an enlightened Guru one who is free from the bondage of birth and death. In this path one should have implicit faith in ones master, and realize the truth by constant reasoning and meditation as guided by his Guru. Since a competent Guru knows well how to curb the ego of an aspirant which is the biggest hindrance in this path

“rn~ foKkuFkZe~ l xq#esokfHkxPNsr~

lfer~ik.kh JkSf=; czãfu”Be~ “

Sruti  says “In order to know Brahman, the seeker should approach ones Guru ,spiritual master, teacher not only well versed in Vedas but also established in Supreme Brahman, with his sacrificial stick (samit) I hand. Knowledge acquired under ones guru proves to be beneficial & authoritative.

Q23. How can I have cosmic vision of God?

I firmly believe , a person without diving deep into meditation , can never have cosmic vision of God.

Q24.How can one attain Samattva buddhi, equanimity of intellect?

First stage one should do karma without self centered  intention and without expectation of any return.

second stage:  Doing Karma by remaining non-attached to Karma.

Third stage: By remaining non- attached from doership.

Fourth stage: By remaining egoless and non attached from non-doership.

Q25. Can God be attained through Karma?

There are five characteristics of Karma first is:

1.Utpadya, to give birth. Like when we want to create something outside then we do action. When we create pot from clay is called utpadya.

  1. Aapya, to attain

The pot is not with me but i require the pot, then we go and bring it from the neighbour. This is called aapya, to attain.

  1. Samskarya, to put good impressions

The pot we brought was cleaned and then painted it and further did more art work to make the pot look beautiful. This is sanskarya, to repair to make it look beautiful.

  1. Vikarya, that which is modified or transformed

if we pour dirty water inside the pot the pot gets spoiled and thus it’s no more pure.

  1. Vinashya, destruction

If the pot is not required anymore we destroy it.

Parmatma, Supreme Consciousness, does not fall under any category. Adi Shankara in his first Upanishad Ishavasya builds up the vichara, rational reasoning that; Parmatma, Supreme Truth is neither Utpadya, Aaapya, Sanskarya, Vikarya or Vinashya. Since parmatma does not fall under any of these category hence it cannot be attained by Karma. Therefore Karma is not the means to attain almighty but it is the method of preparedness to purify yourself to attain parmatma.

The first signs of dispassion are when one starts giving up all ones likes and dislikes sense of doership and enjoyership and his mind has no attraction for any creation, miracles or manifestations.

However his mind is not at peace. He is tormented by thousand questions these questions are nurtured only in pure, subtle, self introspective intellect. His questions are about his own real identity. Who am I? What is this life all about? Why am I unhappy and what happiness do I want? Do I want to keep others happy or myself? What do I want money, prosperity or fame? What was I before my birth and what shall I be after death are they both real? A sincere seeker wants to be in solitude to keep questioning himself with these questions. Every serious seeker is haunted with these questions.  He surely needs an enlightened Guru one who is free from the bondage of birth and death. In this path one should have implicit faith in ones master, and realize the truth by constant reasoning and meditation as guided by his Guru. Since a competent Guru knows well how to curb the ego of an aspirant which is the biggest hindrance in this path

Sruti  says “In order to know Brahman, the seeker should approach ones Guru ,spiritual master, teacher not only well versed in Vedas but also established in Supreme Brahman, with his sacrificial stick (samit) I hand. Knowledge acquired under ones guru proves to be beneficial & authoritative.

Q.26. Why do we get distracted?

Distraction occurs not because of external reasons, but because of incorrect reasoning. If there is right reasoning then there cannot be any distraction.

Q.27 Who has given refuge to ignorance?

The person asking questions has given refuge to ignorance. When the questioner realizes his Real Self, then ignorance cannot exist.

Q28. Is physical Sanyas necessary to attain Moksha, liberation?

Now many opine as  Sanyasa,as mere physical symbols and lifestyle, this notion is like reading a book on, ‘aventurous expedition to arctic’, but never believing oneself to be a part of the tough and a dangerous expedition. Vedanta is not a philosophy acquired by studying but a philosophy in dwelling through hearing under the tutelage of a Realized Guru.

Q29.What is the difference between Maya and Prakriti?

Now many opine as  Sanyasa,as mere physical symbols and lifestyle, this notion is like reading a book on, ‘aventurous expedition to arctic’, but never believing oneself to be a part of the tough and a dangerous expedition. Vedanta is not a philosophy acquired by studying but a philosophy in dwelling through hearing under the tutelage of a Realized Guru.

“Sanyasa Shravanam Kuriyaad”

Meaning one acquires the eligibility to listen to Upanishad only  after one has physically renounced this world.

  1. One might say vairagya,dispassion is no suffering, perhaps partly it’s correct because when God existence becomes a vivid reality in one’s life then what suffering and pain can maul his determination. Bonfire of intense dispassion cannot be confined in small jar of mental peace which can be measured by, CHO, chief happiness officer, dept. in Indian govt. Boisterous ocean of vairagya which has broken free from the shackles of tethering networks of commitments and relationships can no more be confined in a small pond or in the courtyard of a home. ‘teevra vairagya’, seeks immeasurable oceanic peace and not a pause between two waves.

Kathopanishad  says:Uttistathah jagrat

Prapyavrannibodhatah; Shurasya dhara nishita duratya Durgam pathas tad kavyo Vedanti

Arise, Awake, seek the wise and realise. The path is difficult to cross like the sharpened edge of the razor (knife) so say the wise.

Had this path been so easy our Upanishads would not have forwarned

us before we chose to tread on this path.

3.if Sanyasa has nothing to do with physical sanyasa that their lifestyle and renunciation was due to their undergraduate understanding of Sanyasa However physical Sanyasa was adorned by great saints like Adi Sankarachaya, Vashist, Valmiki, our gurus and countless saints and so on.

Even sage Yagyavlkyaji took physical Sanyasa and renouncex his home thoug h he had attained Bramhagyana while being at home. Also to our knowledge even Raja janak, who though being a Bramhagyani, continued to run the affairs of his kingdom nut during his last days he took Sanyasa. This clearly reflects that the glory of Bramhavidya gets million times mangnified only after physical renunctation.

4.In kaivaiya Upanishad wher Bramhaji imparts knowledge of Gyan sadhanam

Gyan sadhanam is divided in two parts 1- Saksat karanam (direct reason)  and2-Sahakari karanam (supporting reason)

1)Saksat karanam is like a mango seed meaning in Vedant sharvan, manan, nididyasan.

2)sahakari karanam water and soil meaning tyag, vairagya, renuncitation.

Though poornatvam is not depended on any external conditions and Sanyasa is inner preparedness but moksha is truly attained only after physical Sanyasa. Upanishad mantra says

“Sanyas sahitya gyanam mokshatv karanam.”

5.In Aitaraya Sambandh bhasya, Adi Sankaracharya builds up an argument, if one says that while staying at home, one can lead a life of a monast, withdrawn from materialistic desires and living in complete nivrtti, isolation and accepting bare minimum food for the body.

Shankara says- is there is no difference between the lifestyle of a monast at home and wondering monk parivrajaka, then why insist to stay at home? Insistence is home.It clearly shows one’s attachment towards home. And a compromise for two rotis is itself an adhyas, attachment.

Shankara says home is born of desire, scriptures say,’home is because desire is’.

6.Hence home can never be the conducive place for attaining moksha. Shankara again says, that would be difficult to observe celibacy at home and even if one conquers ones sense, controls mins, cultivates forbearance but distractions of karma, uparati is impossible. He says” “Bramhacharya ashram pade vaset”.

Mumukshu should adorm Sanyasa. Spiritual seeker must Renunciate as declares our Scriptures.