The author describes the fine line between atman perfected to stay as a human being carrying with his or her chores of karma (actions) and in acknowledging all the time that Sri Krishna continues to reside deep down in his or her psyche, how the advaita of Vishista Advaita Vedanta actually works in practice.

The discovery that Vishista-Advaita Vedanta philosophises all there is to know on the meaning of life, the means to proceed with one's activities so long as one is still alive, and life goes on hence, leads to the question of what precisely is advaita in this conception of Reality.

The path to Realisation is totally bhakti-based and intense devotion to God with presumptions on His existence and availability to the self for guidance, the path to knowledge and wisdom (in other words, gyana) from unconditional surrender to God under the name that the author for his own calculated and analysed reasons ascribed the name Sri Krishna, invokes Him as Sadhguru, the Ultimate source of knowledge and wisdom.

His Lotus Feet is realised from that experience, His Vishwaroopa, His Sudharshan Chakra in motion is visualised into the mind as the continuum of the eternal progress of the universe. We humans can only speculate each moment what the purpose and scope of His Design of the universe and the charting of mankind's development of Nature is from analysis of the events as they unfold in one's life. So one must always remain a human being, but the perfect human being which in Vishista-Advaita Vedanta is the relinquishing of all attachments to material, worldly and bodily desires as they emerge in the mind. The ego must be totally lost. The pride at one's actions must be lost. There must be no missions, objectives, plans, aims, anticipations, expectations, wishes, hopes, need for karma, need for Sanatan dharma so that the mind is totally purified into its atman' state of existence. That is the perfection of the potential of humanity that can be achieved.

It still leaves the question of how one relates to God, Sri Krishna in my case. It is very hard not to keep referring to Him in one's thoughts for any such thoughts means that one is still looking for answers to questions still unanswered and for which Divine intervention is being sought. But the urge is still there not to be so 'ghamandi' in pride that one has become a superlative human being from one's satya-advaita yoga, for perfection of actions.

Once one has become totally nonchalant, spontaneous and unpremeditated in one's actions fearless of the consequences of those actions for whatever reasons one had gone down that path in search of one's fate in my case on the consideration that the universe is pre-ordained and pre-orchestrated so one was powerless and it was counterproductive to do anything other than submit to the status quo of one's circumstances, one has become totally free of God and of one's body. Disturbing Sri Krishna in His dormancy by even thinking about Him is wrong and by wrong I do mean sinful, for He has already shown a sadhaka the way to gyana (knowledge and wisdom). One has come to the end of one's satya-advaita quest of truth accommodation, in that one is just atman, purely and simply as soul in English. In this state of mind, even touching the Lotus Feet of God in reverence is sinful; referring to Sri Krishna as paramatman is also incorrect for that phase of acknowledgment was considered as real while one was still in the bhakti mode of travel. Now, there is no need for bhakti for truth is known in all its dimensions. One has attained mukti. The mind is liberated into atman. That is the state of moksha finally.

In conclusion, all human conceptions of terms used are true while they go through the various stages of the process of Realisation, so it is wrong to say that there is no God, no Paramatman, no Brahman, no Self, no jivaatman, no atman, no soul, etc. These states of realisations were constructive in the development of the conception of Vishista-Advaita Vedanta in its final form as outlined above.

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