[Advaita-l] Series of Talks - Introduction to Vedanta
kuntimaddisada at yahoo.com
Mon Jan 28 01:33:51 CST 2013
PraNAms to all
to spend couple of months- However started a series of talks on Introduction to
Vedanta hopefully covering from fundamental to more advanced concepts, as we go
along. The talks are tuned to rational intellects who question everything- why
and why not – accept only when one is convinced.
1. In the first few talks we emphasized, based on everybody’s
experience, that the search for Happiness forms the primary driving force for
the existence of life. No one is looking
for existence or consciousness – sat and chit since the very search implies the
two. Every ultimately is looking for full and complete uninterrupted happiness,
thus forming a basis for all pursuits in life -pravRitti and nivRitti – trying
to gain something or get rid of something, propelled by ones likes and dislikes
2. There is therefore a wanting mind or desiring mind for objects
that one likes and avoiding the objects that one dislikes – thereby gaining
happy moments a life when the likes and dislikes are fulfilled.
3. Happiness that one arrives by fulfilling one’s desires is not
completely fulfilling since a) in every gain there is loss, b) finite actions
can only give me finite happiness c) in the end there is always a mind which
feels inadequacy in all the desire-fulfilled happiness. Hence no one can arrive
at what one is looking for – infinite and absolute happiness by any process –
pravRitti and nivRitti.
4. In the ultimate analysis the purpose of life is fulfilled only
when one has everything in the universe – that is one full and complete – that
is one has infinite that includes everything and excludes nothing.
5. This infiniteness is what Vedanta calls as Brahman.
6. Thus analysis points out that everyone is trying to gain Brahman
since that is the state of completeness with no more longing mind or desiring
mind or inadequate mind.
7. Thus observation and analysis indicate that – every one is looking
for Brahman – whether one is religious or irreligious, one is Hindu – Muslim –
Christian and any denomination one calls oneself - They may not know that they
are searching for Brahman but all their wants ultimately boils down to this,since
limitless alone is absolute happiness that one is longing for in all pursuits –
good or bad. Thus everyone is seeking moksha or freedom from limitations since
that is the only state one is free from dependence on anything for one to be
8. The logic also points out that one cannot gain Brahman by any
means, since all means are finite and finite means cannot give a result which
is infinite. A series of finite results also is finite and not infinite.
9. Thus problem is now reduced to simple facts – one wants Brahman
and all life pursuits are ultimately aimed for that and one cannot get Brahman
by any or all pursuits. Looks like impossible problem to solve by any means.
10. Next we analyzed the nature of happy state that one gains – when
any desire for an object is fulfilled. Analysis indicates that happiness is not
part, product or property of any object per sec. – If so, the same object
should give same intensity of happiness for everyone – which is not the case. Happiness therefore comes when the mind, at
least momentarily, is calm and agitation-less in when all the agitations
arising for the desiring mind or longing mind are momentarily dissolved in
gaining the object of desire. In essence
a mind that is free from wanting or designing or longing is the mind in happy
11. Now we arrive at another important conclusion – Happiness is
coming from one’s own self when one has a mind that is free from all desires or
all agitations. That mind is in the state of complete fulfillment or has gained
what one is longing for – that is Brahman state. Vedanta points this out in Tai.
Up. With the statement – shrotriyasya akaamaya tasya – that is same happiness
one can obtain by not having any desire for objects – this statement is
repeated at each level of aananda – manushya aananda to Prajapati aananda. Krishna
points out that sthitapraJna is one who has no desire for any object and
therefore reveling in himself by himself – prajahaati yadaa kaamaan sarvan
partha manogatan, aatmanyeva aatmanaa tuShTah ..
12. Thus we have arrived at the essence of mahaavakyam by doing
systematic analysis – what I am seeking is what I am and is recognized when I
have no more wanting mind or desiring mind for object for me to be happy.
13. The next series of talks present the cause for my non-recognition
of real nature of myself – leading to anaadi avidya or muula avidya – The
series of talks are aimed at understanding the very purpose of life and how to
achieve what we set out to achieve. The talks may be accessed at:
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