What is Salvation (Moksha) and Enlightenment (An Old and Rare Book)

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This is the age of Science. Especially, the physical sciences are directly opposed to superstitions and blind faith, which find easy refuge under religion. In religion, there are many good things as well as bad things. Good things, regardless of their source or origin should be accepted without hesitation and bad things even if those are from one's own religion rejected outright. Scientists are intelligent people, brilliant in their subjects and their achievements are spectacular. They should not be expected to accept anything simply on the basis of mere reverence for an author or some kind sentiments for him. By virtue of their training and dictates of their disciplines they demand some proof before accepting anything such as valid and sound. Question arises, is there any set of arguments, rather a doctrine backed by such arguments, which may appeal to them and command their respect ? The answer is an emphatic "Yes". That doctrine is called "Vedanta", that is, the doctrine of the Vedas. In a nutshell that doctrine is: 1. The Ultimate Reality is One and One only. That is called by the name of "Brahm". I am reluctant to use the word Brahman because I find that word to be misleading the general public. I have explained that in detail in the text of this book. 2. Prakriti (Matter) is the material cause of this manifested manifold. In other words, it is the Prakriti, which transforms into this universe but it lacks independent existence of its own. It doesn't have absolute existence but negatable existence. Absolute existence is that which stands unnegated in all the conditions of time. Negatable existence is that which is other than absolute existence and absolute non-existence. Absolute non-existence is that which It can be said to have relative 3. Individual soul's difference from supreme soul is due to the limiting adjunct of the internal organ or the fractional unit of Avidya otherwise, in essence, the former is identical with the latter. Limiting adjunct is that which shows its own characteristics into the other and others characteristics unto itself. Such as, a bucket full of water shows the sun reflected unto itself. If the water is muddy then the reflection is murky too. If the water is shaky then the reflection is shaky too. On the other hand its own water starts getting warm by the heat of the sun. Vedanta employs powerful reasoning. Its reasoning is like the foot of Angad. It can withstand intellectual onslaught of an opponent and still convince him. Angad went to the court of Ravan, the demon king of Lanka and challenged all those who were present there to lift his foot. Those who tried, they all failed. You will find reasoning of the opponent being trounced and stopped in its tracks. Indian philosophy has books with super-subtle arguments. In the words of Professor S.N.Das-Gupta, in the ultra-logical period, A.D.1100-1700, we have keen discussions and dialectics of an extremely subtle character such as had never developed in Europe at that time and which are in part so difficult that few occidental scholars have been able to master them. (A Cultural History of India edited by A.L.Basham-Ch. X). It is likely that any young science enthusiast may make some observations and raise a number of pertinent questions by saying, "Look! We, the scientists, have a large (ii) non-existence. Absolute non-existence is that which It can be said to have relative 3. Individual soul's difference from supreme soul is due to the limiting adjunct of the internal organ or the fractional unit of Avidya otherwise, in essence, the former is identical with the latter. Limiting adjunct is that which shows its own characteristics into the other and others characteristics unto itself. Such as, a bucket full of water shows the sun reflected unto itself. If the water is muddy then the reflection is murky too. If the water is shaky then the reflection is shaky too. On the other hand its own water starts getting warm by the heat of the sun. Vedanta employs powerful reasoning. Its reasoning is like the foot of Angad. It can withstand intellectual onslaught of an opponent and still convince him. Angad went to the court of Ravan, the demon king of Lanka and challenged all those who were present there to lift his foot. Those who tried, they all failed. You will find reasoning of the opponent being trounced and stopped in its tracks. Indian philosophy has books with super-subtle arguments. In the words of Professor S.N.Das-Gupta, in the ultra-logical period, A.D.1100-1700, we have keen discussions and dialectics of an extremely subtle character such as had never developed in Europe at that time and which are in part so difficult that few occidental scholars have been able to master them. (A Cultural History of India edited by A.L.Basham-Ch. X). It is likely that any young science enthusiast may make some observations and raise a number of pertinent questions by saying, "Look! We, the scientists, have a large (ii) non-existence. Absolute non-existence is that which It can be said to have relative 3. Individual soul's difference from supreme soul is due to the limiting adjunct of the internal organ or the fractional unit of Avidya otherwise, in essence, the former is identical with the latter. Limiting adjunct is that which shows its own characteristics into the other and others characteristics unto itself. Such as, a bucket full of water shows the sun reflected unto itself. If the water is muddy then the reflection is murky too. If the water is shaky then the reflection is shaky too. On the other hand its own water starts getting warm by the heat of the sun. Vedanta employs powerful reasoning. Its reasoning is like the foot of Angad. It can withstand intellectual onslaught of an opponent and still convince him. Angad went to the court of Ravan, the demon king of Lanka and challenged all those who were present there to lift his foot. Those who tried, they all failed. You will find reasoning of the opponent being trounced and stopped in its tracks. Indian philosophy has books with super-subtle arguments. In the words of Professor S.N.Das-Gupta, in the ultra-logical period, A.D.1100-1700, we have keen discussions and dialectics of an extremely subtle character such as had never developed in Europe at that time and which are in part so difficult that few occidental scholars have been able to master them. (A Cultural History of India edited by A.L.Basham-Ch. X). It is likely that any young science enthusiast may make some observations and raise a number of pertinent questions by saying, "Look! We, the scientists, have a large number of inventions to our credit. We have an electron microscope, radio active isotopes, fibre optic cameras, lasers, x-rays, brain scanners. We have broken the genetic code and have expertise in genetic engineering and biotechnology. We do spare part surgery. We are engaged in search of possibilities offered by stem cell. We have landed on the Moon. We probe into the outer space. We have split the atom, discovered the sub-atomic and elementary particles. We know the fundamental forces but find no trace of your so-called eternal principle". Likewise, when a surgeon operates on human body, does heart transplant, he too does not come across your so-called immortal principle. Therefore, your immortal, eternal principle, which you claim to survive the death of a physical body, is just a myth. What have you got to say in such a situation? You have got nothing. Secondly, you quote from such archaic books, which were written at a time when man was still a savage. Is it wise to look up to such persons or books and accept their words as an authority on spiritual wisdom and seek guidance from them in search for Reality? The young science enthusiast is assured that his comment and observations have caused no umbrage because freedom of discussion and observation has the seal of approval since time immemorial. Excerpts in support of that have been quoted in the text of this book and all relevant questions taken up and adequately answered. Scientists are quite adept at studying things as an object but the Subject cannot be reduced to the status of an Object for study. In other words, the Knower cannot be reduced to the status of the Known. It is worth pointing out that in Vedanta even mind, intellect and ego, all these fall in the category of an Object. In India, the question as how to know the Knower was raised by the Vedic Rishis several millennia ago (Brihadaranayak Upnishada 2.4.14) scientist knows the elementary particles and fundamental forces and how to exploit them but none of them knows him Study of this question is beyond the ambit of the sciences. You cannot objectively know the Knower. You know the mental functioning and absence thereof as in dreamless deep sleep. The question is how to go behind the mind and explore its cause and see what lies beyond that. It is the field of philosophy in India. That what creates the contrary scenario of multiplicity and diversity in the One and the only One Reality is called Avidya and that needs to be probed into and eliminated. That's what Vedanta does. When that is done, then what's left behind stands unnegatable Atman, which is Absolute Existence, Absolute Knowledge, Absolute Bliss. That is the source of perfect peace, tranquillity and absolute bliss; and that's the One, everyone unwittingly yearns for. There is a popular misconception that Hinduism has numerous Gods. The fact is that Hinduism acknowledges only One God with a capital G, "Ekam Sat Viprah Vahudha Vadunti" i.e. Ultimate Reality is One but the learned call it by various names (Rig Veda Mandal 1.Sukat 164 and Mantra 46). However, gods and goddesses with small "g" are numerous. Patanjal Yog Darshana declares that you may meditate on, as you like (1.39). Mind must have a prop to stand on; without a prop it cannot stand and it subsides into its cause. That freedom of choice granted by Yog Darshana explains the reason for multiplicity of gods and goddesses but none of them is the Ultimate Reality; not even the Trinity of Brahma, Vishnu and Mahesh. A Rig Vedic hymn opens with the word "Triambakam" (7.59.12).