Uttara mImamsa, also called Vedanta,
does not consider the Upanishads and brahmanas as arthavada subservient to
vidhis. Instead, they are seen to be sources of Brahman knowledge, addressed
solely to those who seek moksha or freedom. The rituals enjoined in the Vedas are applicable
to the realm of dharma, but the
one who seeks liberation does not merely desire a place in heaven; he is in
search of ultimate Reality itself. The Upanishads are viewed as those portions
of the Sruti that address philosophical questions about Reality, here called Brahman.
This tradition of exegesis follows the brahma sutras of badarayana.
Within Vedanta, there is considerable difference of opinion on whether the
Upanishads enjoin anything at all.
According to Adavaita Vedanta, the
Veda addresses itself to two kinds of audiences - the ordinary ones who desire
the transitory heaven and other pleasures obtained as a result of ritual
sacrifices, and the more advanced seeker who seeks to know Brahman. Thus, the
purva mimam.sa, with its emphasis on the karma kanda of the Vedas, is meant for
the first audience, to help lead its followers along the way. However, the
Vedanta, with its emphasis on the jnana kanda, is meant for those who wish to
go beyond such transient pleasures.
An essential identity between Atman and Brahman is upheld in Adavaita
Vedanta. The personality of Sri, Sankara and the force of Adavaita teaching is
so strong that most post-Sankaran schools of Vedanta consciously define their
doctrines against Adavaita thought.
When Adavaita declares Atman and Brahman then direct realization of
truth is possible without the scriptures.
Know the soul to be the innermost self. And innermost self is in the form of the formless consciousness and realize consciousness as ultimate truth or Brahman.
Self-Knowledge is the aim of every
human being. Since everyone thinks the physical body is the self their aim is
misdirected and they focus their attention on materiality which makes one feel
the duality [waking] as reality.
Therefore there is no need to study
scriptures, or indulge in god and guru glorification or performing religious
rituals. Since, they are not the means
to acquire non-dual wisdom. It is only waste of time and effort to indulge in
those things.
The individual self is not real, is
not accepted by many. The nondual wisdom
is based not on the individual self [ego].
Until people hold the ‘I’ [ego] as witness, they will not reach the
ultimate understanding.
When Upanishad
itself declares:- sarvam khalvidam
brahma - all this (universe) is verily Brahman. By following back all of the
relative appearances in the world, we eventually return to that from which it
is all manifest – the non-dual reality [ Chandogya
Upanishad].
Then it is no use going roundabout way, trace the Brahman which is the
formless substance and witness of the universe, which is in the form of
mind. By tracing the source of the mind
or universe one will be able to realize the Brahman.
The true Self is not perceptible to the
senses. It is perceived by Reason. It is not perceptible as a thing with form
and attributes. To those whose attention is fixed on the body and the world, it
is very difficult to attain Self-knowledge. It is also very difficult for them
to see the consciousness as self. The attention towards the universe [mind]
should be lessened by realizing the self is not the body. The attention has to
be focused on the formless substance and witness of the universe [mind] should
be increased. So long as the attention is directed towards the universe, the
experience of birth, life and death will prevail as reality. But when the
attention is directed towards the formless witness, the ignorance vanishes and
sense of duality will disappear. Then there is unity in diversity.
What is the state of the ego or
physical self when it has realized that the self is not the body? Such souls
have attained their pristine condition. “Self” is not visible to the physical
eyes. “Self” is not to be found in the world as a thing, entity or an object.
Self is above these, has neither beginning nor ending.
A visible object has a beginning and an ending. Since
Atman, which is in the form of consciousness is invisible to the physical eye;
Atman or consciousness is without beginning and ending. Atman is always
constant. Just as space is homogeneous everywhere, so is the Atman the same
everywhere.
But he who is truly wise Always sees the absolute Self. Celebrated, he
is not delighted. Spurned, he is not angry. Pure of heart, He watches his own
actions As if they were another's. How can praise or blame disturb him?
-
Ashtavakra Gita 3:9-10
They live in freedom who have gone beyond the dualities of life.
Competing with no one, they are alike in success and failure and content with
whatever comes to them. They are free, without selfish attachments; their minds
are fixed in knowledge. They perform all work in the spirit of service, and
their karma is dissolved.
- Bhagavad
Gita 4:22-23
