Thath Thu Samanvayaath

Thath thu Samanvayaath: It is clearly demonstrable that all Vedantic axioms posit only Brahmam. The statements in the Sruthis, when studied in a spirit of reconciliation reveal the Brahmam and made known its Reality. Besides, there is the question whether the Scriptures hold forth the supremacy of works or of wisdom. Though the profound mystery of Brahmam is incommunicable to others, it has to be denoted by some categories of knowledge however unsatisfactory they are. Or else, it may remain beyond perception.

There is a school of thought which believes that the Vedas lay down Karma (Works) as means of liberation and that the Vedanta (the Upanishads) does not. But, the Scriptures or Sastras are concerned with guidance and counsel and not with exclusive adherence to some system or other. Advocacy of Karma or works is not the chief goal of the scriptures. When one is active through Karma, one has to do many merit-yielding works and these promote purity of mind. Since Karma cleanses the consciousness, many argue that the Sastras teach only this as the sole path, ignoring the fact that Karma (works) is only the means to the end.

In this connection, we have to pay attention to another fact. The desires of man, his wants, longings, resolutions and wishes, these are multiplied and prompted by Karma (works). And, the initial impulse for desire is Ajnana or Unawareness of the Reality. The doubt arises, naturally, how can the consciousness that is unaware transform itself into the consciousness that is aware (Jnana)? Darkness can never remove darkness, can it? So too, Anjnana can never destroy Ajnana. It can be accomplished only by Jnana, Awareness of the Truth. This is the dictum promulgated by Sankara. The world needs harmony very much. It needs Awareness too, to an equal extent, however difficult it may be to convey the knowledge of Brahmam to others.