Pujya Swamiji emphasises again and again that for liberation one should have a clear recognition of the self being Brahman (purna, whole). This recognition constitutes self-knowledge and for self-knowledge you require a means of knowledge – a pramana. And Vedanta is the pramana for self-knowledge.
This is very important to understand because in the spiritual world there is a lot of confusion about what is liberation and what is the means for liberation.
The self cannot be other than whole – why? Because it is what you want to be. In every moment of life, one is seeking to see oneself as whole, as complete, as totally satisfied. This wanting to total satisfaction is natural to us. And because it is natural, it must be our nature. It’s like the natural state of water is to be at room temperature. If your heat it, it wants to come back to room temperature, because that is its natural state. The very seeking for satisfaction shows us that satisfaction is indeed our very self.
The Catch 22 is that we don’t know that the self is tripta – totally fulfilled. Meaning there is ignorance of the self being whole, complete. The self is taken to be a samsaari – and this is not true.
Pujya Swamiji points out that you can use reasoning to negate what is not true. The self is not the body-mind-sense complex – because the body-mind-sense complex is an object of knowledge for the self – whereas the self is the self-evident, ever-present consciousness. This much one might arrive at by logic.
But that the self is jagat kaaranam brahman whose svarupaa is limitless consciousness that is indestructible, changless and ever-present (satyam, jnanam, anantam)– this part only the means of knowledge – the pramana has to tell.
The self is self-evident. ‘I am’. I know that I exist. I do not require a means of knowledge to prove my existence. My existence is self-established. That I am a conscious being is also self—established.
But there is a confusion that this conscious being is subject to the limitations of time, space and object. That confusion is resolved by the words of Vedanta. These words have the capacity to reveal, by first negating the error of what one takes oneself to be and then revealing the truth.
Satyam means asti – ‘is - existence’. For us ‘is’ is understood in terms of time. For us ‘is’ is subject to becoming ‘was’!! That ‘is’ is not subject to time, is the truth of the self. Thus we have to negate in our understanding whatever is subject to time and what remains is the witness consciousness – for this there is a methodology.
Limitations are superimposed on the ‘I’ due to ignorance. Retaining the meaning of ‘is’, because I am … I am existent … so retaining the meaning of ‘is’, the limitations superimposed on ‘I’ are negated. The self being self-evident becomes the very meaning of ‘is’ (satyam), the very meaning of consciousness (jnanam) and the very meaning of limitlessness (anantam). I am the meaning of satyam, jnanam, anantam Brahman.
Satisfaction (ananda) is not an object. The meaning of ananda is the person; satisfaction is the person. That is the truth of you.
Thus Pujya Swamiji, handling words, negating what is to be negated, allows you to be the meaning of the meaning of the Sruti vakya – satyam, jnanam, anantam. You are purnam. Every word is the negation of a conclusion.
Om Tat Sat