Generally the human pursuit is for achievement and success in the form of acquisition.
And it is certainly necessary for all human beings to acquire that which is of 'good' to them.
I am deliberately not using words such as 'beneficial', 'useful' etc., since I am trying to translate the sanskrit word 'kshemam' or 'hitam' and am unable to find a english word that would do so immediately, hence I am simply saying, every human has to necessarily 'acquire' that which is of 'good' to him.
The moment we say 'hitam' we have brought in dharma. The order of dharma. That which is of greatest good to a human, in terms of acquisition, is that which is acquired by means of dharma.
Anything acquired by 'stealing', 'hurting' etc. is not of good, since the human in addition to the material acquisition , additionally acquires pApA, which is in no manner 'good'. Hence in his pursuit to acquire, a human necessarily has to follow dharma, not because it is someone elses mandate ( such as a overruling god in heaven), rather since follwing dharma and acquiring, not only lets the man enjoy the acquisition ( sadhanam), however it also leads to punya, which translates into situations conducive to even more punya.
This is really the mandate of the karma kanda of the vedas. The vedas initial portion known as the karma kanda, enable man to fulfill all his kAmAs or desires, righteouslu in concomittance with dharma.
Such a human who has led a life of dharma is a ripened candidate, fit for receving that by acquiring which . everything else is acquired.
This is an 'aha' moment for most, however for a dharmic individual who has over and over strived for acquistion of sadhanAs for happiness, at some point does realise the futility of searching for 'that which he desires' through finite means.
Born in a vedic culture, he has also understood from elders, there is such a thing as moksha, which is the fulfillment of all desires at once and acquiring which, all of ones desires are fulfilled at once.
Also naturally for a human who has established that relationship of kAmI and kAmAdhyaksha, with ishvara, the person being one who desires and ishvara being the one who fulfills the desire, naturally for mosksha also, the mumukshu relies on ishvara.
Hence when a vedantic guru is present, the guru is reverred as ishvarogururatmeti. As ishvara himself in the form of guru.
The guru is the wielder of moksha shastra, that which confers the moksha , which fulfills the aspirant through 'fulfilment of all desires at once' as promised.
Now what is this moksha shastra, this is where the teaching begins.
The teachings begins by clarifying that moksha is of the nature gnana.
Why?
Desire is three fold, in every action a human desires happiness, immortality and knowledge. Basically freedom from sorrow, freedom from mortality and freedom from ignorance of any kind.
Since what the sishya is looking for , is limitless ananda. Any ananda obtained from limited means and ends , will always have a beginning and always have an ending. Since it is limited by time.
Therefore the moksha promised has to be ananda, which is in now way limited by time.
Also the sishya is looking for immortality, if I say ok, you will have limitless ananda, however only till you are alive, again sishya wont be satisfied, he will say, I want limitless ananda, I also want to be immortal.
Now guru may say, OK, I will give you limitless ananda, also you will never die, however, you wont know who you are, and what this universe is, you will simply keep experiencing happiness forever.
Again sishya will be hardly satisfied, since he is a vairagyin, for him knowledge is more important than some experience of joy, neither is he afraid of death, but no, he doesnt want to be ignorant.
Now how will the guru give all these three that he has promised in the form of some sadhanam? in the form of some object?
Is there ever such an object at all?
Is there some kamadhenu cow? Even if he gives a cow, how to remove sishyas ignorance about where the cow came from?, how the cow was created? who created the cow?
etc.??
Therefore necessarily guru has to give sishya gnanam.
However gnanam can only remove ignorance, how can it give immortality and also make the sishya limiltess ananda?
Yes it can says guru, since again the gnanam will not be about external vastu. Any gnanam to be total gnanam has to include the knower or gnata. If I tell sishya, ok I will tell you everything about gneya vastus but not about you the gnata, is that complete gnanam? No.
Ok if I tell sishya, ok i will tell you gnanam about yourself, but not about gneya vastus and what they are etc. that is also not total gnanam,
If total gnanam is gnanam of discrete objects, the objects are infinite, which means it is impossible to get total gnanam.
However, guru and shastra says it is possible, and hence sishya now has to listen with shraddha.
Now guru unfolds.
The cause of your sorrow and limitations is agnanam centered around yourself.
You take yourself to be a limited body mind and you identify with all the limitations and drawbacks of the body mind, and boast at the achievements of the body mind.
This up and down merry go round is called samsara.
However, what you take yourself to be, you are not.
You are not the body, or mind, or sense organs, you are not your hunger, thirst body, you are not the one who desires, you are not the one who acts. In fact you are the one who is the witness to all that you are. you are witness who is unchanging, you are the one who is conscious of all that IS, include the three states ( waking dreaming sleeping) as well as changes in your body mind.
That unchanging conscious witness is chit.
Also you are not just chit, you are satchit.
Sat means that which IS and which Is the truth of time itself.
What is meant by truth of time? What is meant by truth itself?
Time is changing, and time is ever present. What is present AS time is Sat. That sat is chit, you are.
Which is anantha, or not limited by time or space or any manifestations.
Time and space are manifestations. they are manifestations of the same satchitananda brahman
When it is said that something is true, it has to be always true , then only it qualifies to be as true as 'sat' in the context of vedanta 'sat'. vedanta 'sat' means anantam sat, that which is always true.
Now for us there is no object or experience to assimilate this always trueness. Always trueness cannot mean forever true, as in forever refferring to a long period of time. Since that will be infinite.
However it can mean the very content of time, it itself being that which makes time to BE time. Existence itself, which is existence when we say time IS or EXISTS. Since time IS, space IS. Air IS, water IS, fire IS, earth IS.
Sky IS, tree IS, I AM, wife IS, mother IS, god IS.
When we say IS, we refer to that which IS.
Now if we analyse any object we find it depends on something else for its existence, which means it has no existence of its own.
The table has no existence of its own, the table IS wood.
Wood IS some atoms.
Atoms is What?
what really IS? we dont know.
That IS , is satyam, that is chit says shastra, and chit is YOU.
Hence you are THAT.
Tat tvam asi.
That limitless sat, which IS the all that is, is YOU.
Hence I am that brahman satyamgnanamanatham brahma.
Chit is used to point to YOU.
Sat is also pointing to YOU, however, sat also clarifies that YOU is that sat, which is the sat of ishvara also, which is the sat of all that is here as jagat.
Hence Time is a devata, which IS satchidananda brahman.
Space is a devata which IS satchidananda brahman.
There is a human body which IS satchidananda brahman.
From the standpoint of all that is here, there IS a nimitta karanam status/intelligent cause status, which IS satchidananda brahman.
From the standpoint of all that is here, there IS a parinami karanam status/material causal status, which IS satchidananda brahman.
Hence that brahman which you ARE, alone IS, paramartha.
And all the difference is maya kalpita kAryAm, brahma or vyavaharica.
Hence you are not a sadhanam,you are a sadhya vastu. You are what you want to be.
Atma is sadhya vastu, since it is you.
And it is certainly necessary for all human beings to acquire that which is of 'good' to them.
I am deliberately not using words such as 'beneficial', 'useful' etc., since I am trying to translate the sanskrit word 'kshemam' or 'hitam' and am unable to find a english word that would do so immediately, hence I am simply saying, every human has to necessarily 'acquire' that which is of 'good' to him.
The moment we say 'hitam' we have brought in dharma. The order of dharma. That which is of greatest good to a human, in terms of acquisition, is that which is acquired by means of dharma.
Anything acquired by 'stealing', 'hurting' etc. is not of good, since the human in addition to the material acquisition , additionally acquires pApA, which is in no manner 'good'. Hence in his pursuit to acquire, a human necessarily has to follow dharma, not because it is someone elses mandate ( such as a overruling god in heaven), rather since follwing dharma and acquiring, not only lets the man enjoy the acquisition ( sadhanam), however it also leads to punya, which translates into situations conducive to even more punya.
This is really the mandate of the karma kanda of the vedas. The vedas initial portion known as the karma kanda, enable man to fulfill all his kAmAs or desires, righteouslu in concomittance with dharma.
Such a human who has led a life of dharma is a ripened candidate, fit for receving that by acquiring which . everything else is acquired.
This is an 'aha' moment for most, however for a dharmic individual who has over and over strived for acquistion of sadhanAs for happiness, at some point does realise the futility of searching for 'that which he desires' through finite means.
Born in a vedic culture, he has also understood from elders, there is such a thing as moksha, which is the fulfillment of all desires at once and acquiring which, all of ones desires are fulfilled at once.
Also naturally for a human who has established that relationship of kAmI and kAmAdhyaksha, with ishvara, the person being one who desires and ishvara being the one who fulfills the desire, naturally for mosksha also, the mumukshu relies on ishvara.
Hence when a vedantic guru is present, the guru is reverred as ishvarogururatmeti. As ishvara himself in the form of guru.
The guru is the wielder of moksha shastra, that which confers the moksha , which fulfills the aspirant through 'fulfilment of all desires at once' as promised.
Now what is this moksha shastra, this is where the teaching begins.
The teachings begins by clarifying that moksha is of the nature gnana.
Why?
Desire is three fold, in every action a human desires happiness, immortality and knowledge. Basically freedom from sorrow, freedom from mortality and freedom from ignorance of any kind.
Since what the sishya is looking for , is limitless ananda. Any ananda obtained from limited means and ends , will always have a beginning and always have an ending. Since it is limited by time.
Therefore the moksha promised has to be ananda, which is in now way limited by time.
Also the sishya is looking for immortality, if I say ok, you will have limitless ananda, however only till you are alive, again sishya wont be satisfied, he will say, I want limitless ananda, I also want to be immortal.
Now guru may say, OK, I will give you limitless ananda, also you will never die, however, you wont know who you are, and what this universe is, you will simply keep experiencing happiness forever.
Again sishya will be hardly satisfied, since he is a vairagyin, for him knowledge is more important than some experience of joy, neither is he afraid of death, but no, he doesnt want to be ignorant.
Now how will the guru give all these three that he has promised in the form of some sadhanam? in the form of some object?
Is there ever such an object at all?
Is there some kamadhenu cow? Even if he gives a cow, how to remove sishyas ignorance about where the cow came from?, how the cow was created? who created the cow?
etc.??
Therefore necessarily guru has to give sishya gnanam.
However gnanam can only remove ignorance, how can it give immortality and also make the sishya limiltess ananda?
Yes it can says guru, since again the gnanam will not be about external vastu. Any gnanam to be total gnanam has to include the knower or gnata. If I tell sishya, ok I will tell you everything about gneya vastus but not about you the gnata, is that complete gnanam? No.
Ok if I tell sishya, ok i will tell you gnanam about yourself, but not about gneya vastus and what they are etc. that is also not total gnanam,
If total gnanam is gnanam of discrete objects, the objects are infinite, which means it is impossible to get total gnanam.
However, guru and shastra says it is possible, and hence sishya now has to listen with shraddha.
Now guru unfolds.
The cause of your sorrow and limitations is agnanam centered around yourself.
You take yourself to be a limited body mind and you identify with all the limitations and drawbacks of the body mind, and boast at the achievements of the body mind.
This up and down merry go round is called samsara.
However, what you take yourself to be, you are not.
You are not the body, or mind, or sense organs, you are not your hunger, thirst body, you are not the one who desires, you are not the one who acts. In fact you are the one who is the witness to all that you are. you are witness who is unchanging, you are the one who is conscious of all that IS, include the three states ( waking dreaming sleeping) as well as changes in your body mind.
That unchanging conscious witness is chit.
Also you are not just chit, you are satchit.
Sat means that which IS and which Is the truth of time itself.
What is meant by truth of time? What is meant by truth itself?
Time is changing, and time is ever present. What is present AS time is Sat. That sat is chit, you are.
Which is anantha, or not limited by time or space or any manifestations.
Time and space are manifestations. they are manifestations of the same satchitananda brahman
When it is said that something is true, it has to be always true , then only it qualifies to be as true as 'sat' in the context of vedanta 'sat'. vedanta 'sat' means anantam sat, that which is always true.
Now for us there is no object or experience to assimilate this always trueness. Always trueness cannot mean forever true, as in forever refferring to a long period of time. Since that will be infinite.
However it can mean the very content of time, it itself being that which makes time to BE time. Existence itself, which is existence when we say time IS or EXISTS. Since time IS, space IS. Air IS, water IS, fire IS, earth IS.
Sky IS, tree IS, I AM, wife IS, mother IS, god IS.
When we say IS, we refer to that which IS.
Now if we analyse any object we find it depends on something else for its existence, which means it has no existence of its own.
The table has no existence of its own, the table IS wood.
Wood IS some atoms.
Atoms is What?
what really IS? we dont know.
That IS , is satyam, that is chit says shastra, and chit is YOU.
Hence you are THAT.
Tat tvam asi.
That limitless sat, which IS the all that is, is YOU.
Hence I am that brahman satyamgnanamanatham brahma.
Chit is used to point to YOU.
Sat is also pointing to YOU, however, sat also clarifies that YOU is that sat, which is the sat of ishvara also, which is the sat of all that is here as jagat.
Hence Time is a devata, which IS satchidananda brahman.
Space is a devata which IS satchidananda brahman.
There is a human body which IS satchidananda brahman.
From the standpoint of all that is here, there IS a nimitta karanam status/intelligent cause status, which IS satchidananda brahman.
From the standpoint of all that is here, there IS a parinami karanam status/material causal status, which IS satchidananda brahman.
Hence that brahman which you ARE, alone IS, paramartha.
And all the difference is maya kalpita kAryAm, brahma or vyavaharica.
Hence you are not a sadhanam,you are a sadhya vastu. You are what you want to be.
Atma is sadhya vastu, since it is you.
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