Who am I
| Success in life begins with knowing, "Who am I? What is the purpose of my life?" Knowledge of the self exists; but sincere seekers are rare. More rare are the great teachers of such wisdom. Since time immemorial, wise men have described our wonderful nature: spiritual, primeval, ever-existing, undying, unchangeable, imperishable. This selection of the writings of Jagad Guru Siddhaswarupananda Paramahamsa (Chris Butler) shares that timeless wisdom — inspiring, challenging , practical. |
| Explorations in Vedantic Truth | Science of Identity Foundation |
 |
 |
 |
|
Page 5 of 32 Aim and Object: -- The aim of the Vedanta Philosophy is Transcendental Love of the Absolute, though the Absolute has not been fully explained as “Akhilarasamrita-Moorti” (Ever-manifested Emporium of relational beatitudes); but the subject treated in Vedanta will explain that Vedanta aims at no other object than the Personality of the Absolute - undeviated and unvitiated knowledge. The object of inculcating the unique philosophy of Vedanta can be traced in the first two chapters of “Relativity’ and the third chapter of Procedure to gain the only aim or goal. The object can further be traced in reconciling the apparently conflicting intellectual hymns of the Upanishads, all of which tend to the three-fold aspect of the unity viz., (1) the relative positions of the Absolute, (2) the procedure of uniting the two positions of lover and the loved, apart from the temporal vitiation, deformities of individuation, interception of non-transparent stumbling block and from opaque wrangling intransigentism due to our poor incapable senses, and (3) the incessant beatitude. The restless nature of mental speculation for variegated entities of this temporal experienced through the senses has dissuaded us from having our final rest in indistinctive and undifferentiated manifestation. The erroneous idea of cornering the Absolute in impersonalism in order to avoid the miscomprehension of plurality and temporal position of the objects in our view should not lead us to ‘a zero-making policy’ to get rid of the numerals. The very project of eliminating the concepts of the Absolute, though apparently it leads us to One, will not be satisfied till we banish the idea of Oneness having been troubled by the numerical reference of dualism in our establishment of unity. The impersonal suggestions of dismissing the Knower would end our exploit of discoursing about the Absolute. If we are satisfied with having gained what we wanted, that is to float on the waters of Knowledge, there will be no occasion for opening the question again. An annihilative spirit gets his final rest when he considers himself quite successful to have gained his aim. By the very proposition he has stopped his iterance of an impersonal aspect of the Absolute, so no lien can be traced of any other explanation to be offered in the quest of the Absolute Knowledge. All sorts of being-hood, unalloyed situation of Knowledge and incessant Bliss could have no operation again on his speculation. |