Human beings are unique in their pursuit of goals. Two key attributes distinguish them: self-consciousness (the knowledge ‘I am’) and free will (the faculty of choice).

Self-Consciousness

Self-consciousness, however, is initially incomplete knowledge. It reaches completion when a human being understands “what I am,” or “who I am.” Unlike humans, other animals lack this self-awareness. They remain in a state of blissful ignorance, seemingly free from neuroses, complexes, problems, and the pursuit of goals.

Free Will

The second distinguishing feature of human beings is free will, the capacity to choose. This faculty allows a person to decide to act, not act, or act in a different way.

The Four Goals of Human Life (Puruṣārthas)

Due to these unique qualities and the human understanding of universal values, we naturally pursue four basic goals, known as puruṣārthas:

Security (artha)
Pleasure (kāma)
Virtue (dharma)
Liberation (mokṣa)

The Ultimate Goal: Liberation (Moksha)

While scriptures discuss these four purusharthas, their ultimate aim is singular: liberation from the sense of limitation.

Security, pleasure, and virtue are not truly ends in themselves. Rather, they are means necessary for survival, the pursuit of happiness – and ultimately, the realization of the fullness, wholeness, completeness that constitutes your true nature.

The term puruṣārtha can denote both ‘goal’ and ‘free will’. Liberation is the ultimate goal towards which all actions based on free will are directed, consciously or unconsciously.

Paradoxically, in this sense, liberation is the choiceless human goal.

Understanding Liberation (Mokṣa) and Happiness

The direct meaning of mokṣa is ‘freedom’; its implied meaning is ‘happiness’ or ‘fullness’. Freedom from the unwanted (that which brings about unhappiness) is happiness.

Initially, unhappiness is perceived as stemming from unfulfilled desires. However, it is ultimately understood to be rooted in ignorance (ajñānam) of one's true nature as whole, complete, limitless, ever-present, all-pervasive, and eternally blissful awareness.

Happiness and the Self are not separate entities, like the sun and its light, or fire and its heat.

Happiness, fullness, is the very nature (svarūpam) of the Self. Therefore, discovering who I am is equivalent to discovering fullness.

Just as the sun's light is inseparable from the sun itself, happiness is inseparable from the Self. To realize the Self is to realize inherent happiness.

Two Types of Happiness

There are two categories of happiness:

Pleasure derived from sensory experiences (viṣaya ānanda) through various objects.
The fullness or happiness of Self (ātma ānanda).

The happiness or fullness of Self is considered absolutely true and permanent. Whereas pleasure (experiential happiness generated by your body-mind) is merely a fraction, a taster.

The Impermanence of Pleasure

Pleasure is derived from and dependent on external objects, situations, and people. Consequently, it is always time-bound and incidental, as its sources are impermanent. Being derived from external sources, pleasure is inherently impermanent (anitya).

The Eternal Nature of Fullness

Fullness, in contrast, is not derived from any external source; it is natural happiness. This happiness is eternal (nitya), transcending time and space, because it is not borrowed or derived from anything outside oneself; it is one's own true nature.

Pain and Pleasure vs. Pure Bliss

Pleasure is invariably intertwined with pain in its acquisition, maintenance, and loss. Effort is required to gain pleasure, effort to preserve it, and pain is experienced upon its loss. Thus, pleasure is always mixed with pain.

Conversely, the bliss of the Self involves no pain because it is not something to be gained or attained. As our intrinsic nature (svarūpam), it is already present and cannot be lost.

Just as the sun cannot lose its light or heat, you cannot lose your true Self, which is pure bliss.

Obstacles to Happiness (Pratibandhas)

If pure happiness is our intrinsic nature, why do we experience unhappiness? Why does unhappiness exist at all? The simple answer is that our true nature is not recognized. The flow of happiness is somehow obstructed.

Imagine a water tank full of water, but the water cannot flow out because the pipe is blocked.

Similarly, scriptures state that there are obstacles (pratibandhas) blocking the flow of happiness. Our essential nature is bliss, but its manifestation is hindered by obstructions or impediments.

Three Types of Obstacles

There are three primary types of obstacles:

Mental impurities (malam) – the gross block.
Mental restlessness, agitation, strain, stress, or turbulence (vikṣepa) – the subtle block. This obstacle makes it difficult to maintain focused attention for any length of time.
Cover or ignorance (āvaraṇam or ajñānam) – the causal block. Ignorance veils happiness, the fullness that is your intrinsic nature. It must be discovered. This is the subtlest obstacle and can only be removed after addressing the gross and subtle blocks of mental impurities and restlessness.

Once the blockage in the pipe is removed, the water flows freely. Similarly, once these obstacles are overcome, the flow of happiness or bliss becomes unceasing. The fullness that is one's true nature will be realized permanently.

Overcoming the Obstacles

Mental Impurities (Malam)

Mental impurities can be primarily attributed to attachment (rāga) and aversion (dveṣa). These attachments and aversions automatically trigger desire (kāma) and anger (krodha), which are the root causes of other impurities like jealousy and hatred.

Mental turbulence, the second major obstacle, is also often a consequence of mental impurities.

We cannot eliminate attachment and aversion entirely, as they are natural states of mind resulting from the interplay of the qualities (guṇas) that constitute experience of living. However, if we neutralize their negative influence, or their binding aspect – other impurities are inevitably diminished.

Karma Yoga: Neutralizing Mental Impurities

The first obstacle, mental impurity in the form of attachments and aversions, can be neutralized through the practice of karma yoga.

Karma encompasses all actions performed physically, mentally, and verbally.

Karma-yoga is founded on two fundamental principles:

1. One has the right and duty to perform action, but one has no right to the fruits of that action.
2. Whatever the results of one's actions, they are a gift and are ultimately in the best interest of the whole of creation.

Essentially, karma-yoga involves recognizing that the outcomes of actions are beyond personal control. One acts with the best intentions and then accepts the consequences as divine will.

This attitude defines karma-yoga, transforming any action into a spiritual practice. It helps to lessen preferences, eliminate the sense of personal agency, and harmonize oneself with the natural law (dharma) of the universe.

Mental Restlessness (Vikṣepa)

Upāsana (Meditation): Removing Mental Restlessness

The second obstacle, mental agitation or restlessness, can be overcome through the practice of meditation (upāsanam).

In this context, meditation is primarily a mental activity. In the Vedic tradition of India, scriptures prescribe specific ritualized worship (pūjā).

Even though pūjā involves physical and verbal actions, it can be considered a form of meditation because the worshiper's focus is directed solely towards Bhagavān or God.

Japa (Mantra Repetition) and Bhajans (Devotional Songs)

Mantra repetition (japa), or mentally repeating a name representing the Lord, is also recommended by scriptures. Meditating or focusing on Bhagavān's name is considered the most effective practice.

If this is challenging, performing ritualized worship and singing devotional songs (bhajans) with focused attention on Bhagavān serves as good preparation for meditation.

Even more effective than japa is maintaining an unbroken flow of thought directed towards Bhagavan or the Self.

Ignorance (Avaraṇam/Ajñānam)

Jñānam (Knowledge): Removing Ignorance

The third obstacle, ignorance that veils happiness, can only be removed after addressing the first two obstacles. Only then will exposure to the teachings and study of scriptures be effective. Ignorance is likened to darkness, as it conceals happiness.

In a dark room, even with perfect eyesight, furniture is not visible because darkness obscures everything. Concealment is the nature of darkness.

Similarly, ignorance conceals truth. This concealment creates a peculiar situation: not knowing that one's true nature is happiness feels the same as not possessing such a nature.

Within this paradox, the only way to acquire what one already has is to remove the ignorance that conceals it. And the sole valid means to remove ignorance is knowledge (jñānam).

Knowledge alone can dispel the veil of ignorance.

It is crucial to remember that one is not creating knowledge, but rather removing the obstacle of ignorance through a process:

1. Mental impurity is removed through karma yoga.
2. Mental agitation or turbulence is removed through meditation.
3. Ignorance is removed by knowledge.

The Role of the Upanishads and the Guru

It is for the removal of ignorance that we need the Upanishads.

The Upanishads as a Means to Knowledge

The Upaniṣads contain wisdom and knowledge. However, simply reading them may not lead to true understanding.

Just as butter, though present in milk, does not surface on its own but requires a process of extraction, the knowledge within the Upaniṣads needs a valid means of extraction.

The guru (teacher) is the one who effectively wields this means of knowledge. This highlights the vital importance of the teacher in the Vedantic tradition. The guru knows how to present the words of the Upaniṣads in a structured way – what to introduce first, what to follow with, and so on – to ensure clarity and eliminate ambiguity, guiding the student to a clear understanding of the knowledge.

The Structure of the Vedas and the Upanishads

The Upaniṣads (jñāna khaṇḍa) constitute the scripture at the end of the Veda. Why are they placed at the end, not the beginning? Because without addressing mental impurities and restlessness, the removal of ignorance is not possible. The Upaniṣads, though the smallest section of the Veda, provide the “surgery” needed to remove the “cataract” from the mind.

Understanding the Word “Upaniṣad”

The word ‘Upaniṣad’ itself offers insights into its purpose.

‘Upa’: Means ‘near’, implying a student respectfully approaching the teacher. The obstacle of ignorance needs to be dispelled, requiring the knowledge in the Upaniṣads, an effective method of extraction, and a teacher skilled in handling the words. Removal of ignorance is impossible without a teacher. This necessitates listening with humility and patience, without interruption or argument (śravaṇam).
‘Ni’: Stands for definite, doubt-free knowledge of what fullness, happiness, and Reality truly are. Two factors hinder doubt-free knowledge: doubt and unhealthy emotional habits. Doubt must be eliminated through reflection on what has been heard (mananam).Unhealthy thinking involves the uncontrolled proliferation of thoughts, aimless planning, and mental wandering. While natural, such mental activity obstructs the knowledge of Reality or the Self. Contemplation (nididhyāsanam), or consistently reflecting on the teachings and applying them in daily life, helps to overcome unhealthy thinking. Effective contemplation requires doubt-free knowledge of Reality, which is achieved through focused listening (śravaṇam) and reflection (mananam).
‘Sad’: Means knowledge that removes ignorance and problems born from ignorance. Just as a mother instinctively knows her child's needs, the Veda understands the mind's needs. The Veda is always available to guide one to discover fullness, which is one's own nature. We already possess it, yet we search for it and suffer.

Imagine a millionaire begging on the street, unaware of their vast wealth. They could access their bank account and live luxuriously, but they are ignorant of their balance. The Veda, like a wise guide, reveals the truth and says, “I will help this person discover the Truth.”

The Path to Enlightenment

The progression towards enlightenment unfolds in stages:

Impurity (mala) is removed through the practice of karma yoga.
Mental restlessness (vikṣepa) is removed through meditation (upāsana) and conscious repetition of the name of God (mantra).
Ignorance (āvaraṇam/ajñānam) is removed through knowledge (jñānam).

The Threefold Process of Learning

Effective wisdom extraction requires three essential elements:

Śravaṇam (Listening): One must listen to the teacher and truly hear and absorb the teachings. Repeated listening is crucial for deeper understanding.
Mananam (Reflection): One must reflect upon the teachings, questioning their validity and implications. This reflection gradually eliminates doubts.
Nididhyāsanam (Contemplation): One must contemplate the teachings, deeply consider their meaning, and continuously apply them to one's perspective, thoughts, and actions. Even after doubts are intellectually resolved, unhealthy thought patterns may persist. Nididhyāsanam helps to fully assimilate the wisdom and anchor oneself in steadfast, doubt-free knowledge, neutralizing these patterns.

The Importance of Commitment and the Limitation of Karma

Commitment to the pursuit of knowledge must be unwavering. This dedication makes the study of the Upaniṣads effective. To enhance focus, interest, and benefit, one must understand the value of Vedanta's teachings and be fully committed to studying the Upanishads.

To cultivate this intense commitment, Vedanta clarifies the limitations of karma.

Karma is essential because only through action can one transform karma into yoga, specifically karma yoga, which is the sole means to purify the mind of mental impurities. Without removing mental impurity, realizing fullness is impossible.

However, it is crucial to remember that removing mental impurity alone is insufficient for fullness or liberation (moksha). It merely prepares one to receive and properly assimilate the knowledge of the Self.

Realization: Discovering What Is Already There

In this journey, one is not gaining something new. One is simply removing obstacles that obscure the Truth: mental impurity, mental restlessness, and finally, ignorance. Once these three obstacles are removed, one discovers what has always been present, one's inherent nature. Thus, liberation is not about attainment, but about discovery.

Do you attain fullness? No. You discover it. When the three obstacles are removed, one's true nature naturally manifests. From such a person, fullness flows outwards. Things are not done to gain fullness as in the stage of ignorance, but out of fullness, things are done.

The Upanishads emphasize the value of knowledge and the limitations of karma (action).

Karma performed without understanding its true purpose can lead to continued bondage. However, karma performed with awareness of its limitations becomes karma yoga, effectively removing mental impurities. Yet, karma alone cannot bring about self-realization.

Only knowledge liberates.

Therefore, the Upanishads discuss karma primarily to highlight its limitations and its preparatory role in purifying the mind to receive the knowledge that ultimately sets one free.

Introduction to Advaita Vedanta, Non-Duality