Lessons from Pujya Swamiji's teachings

1.      Veda is a primary means of knowledge, like the sense organs. This means Veda is valid by itself.

2.      Attempting to validate Vedas through scientific analysis or mystic experience is a misguided approach. By this, we are reducing Vedas to a secondary means of knowledge, like inference.

3.      Treating a primary means of knowledge like a secondary means is worse than rejecting it. Once we fall into this trap, there will be endless problems.

4.      We continue to accept the validity of the eyes, in spite of occasional optical illusions. Similarly, we have to accept the validity of the Vedas, in spite of certain seeming aberrations in certain portions of the veda.

5.      If we reject the eyes because of the occasional optical illusions, we are the losers. Similarly, if we reject the V because of certain seeming aberrations, we are the losers.

6.      Respecting Mahatmas does not mean unconditional acceptance of all their statements.

7.      We should never surrender our intellect in the name of Shradha , Bhakti or Saranagati.

8.      “Transcending the intellect - in the name of spiritual pursuit - will not lead us anywhere.

9.      Samadhi, as a state of stillness or concentration, cannot lead us to any new knowledge, material or spiritual.

10.  Any knowledge - material or spiritual - has to take place in the intellect only.

11.  Any knowledge - material or spiritual - has to arise by the employment of a relevant means of knowledge.

12.  Dakshinamurthi's silence cannot be taken literally as a non-verbal communication; because, silence is not a means of knowledge.

13.  Self-realization is not a mystic experience. Self-realization is nothing but Self-knowledge. And, Self-knowledge is nothing but the clear understanding of the fact that the ever-experienced Self i.e. the "ever-evident I" is the non-dual brahman.

14.  To grasp the message of Vedanta, we do not require any new experience. Whatever experiences a normal human being undergoes are more than enough to grasp the message of Vedanta.

15.  Desires are said to be the root cause of all evils. In fact, it is the blind demonization of all desires as a whole that is the root cause of all evils. The faculty of desire is a unique privilege enjoyed by a human being. Without the faculty of desire, one cannot even pursue Self-knowledge or liberation.

16.  Abusing the faculty of desire due to ignorance and immaturity alone is the cause of all problems.

17.  Moksha is not something attained through a single path or multiple paths. For moksha is not a destination. It is our very nature which has been disowned due to ignorance.

18.  Whatever is disowned due to ignorance has to be claimed through knowledge.

19.  Whenever we say that Self-knowledge alone is the means of moksha, it does not mean that we are fanatics. It only means that we have diagnosed the problem correctly.

20.  Self-knowledge cannot be gained through several methods. It is possible only by employing the appropriate means of knowledge i.e., by exposing oneself to the teaching of Vedanta.

21.  Any system of teaching which reveals the fact that "I am the whole" is Vedanta- irrespective of the language in which it conveys this fact.

22.  One who knows Vedanta and knows how to handle its words properly, can communicate its message directly to a prepared student.

23.  Self- knowledge is an extra-ordinary knowledge. It does not mean that a man of knowledge should resort to an extra-ordinary life-style. ·

Lessons learnt from Swamiji 's life.

· It is possible to show unconditional love and compassion towards all

 · It is possible to accommodate everyone irrespective of who the other person is

 · It is possible to help everyone, known or unknown, unconditionally

 · It is possible to pay attention to every single person even when one is surrounded by a huge crowd

 · It is possible to listen to everyone intently even when there are endless people

 · It is possible to remain relaxed in spite of hectic activity

 · It is possible to live a life of deliberate thoughts, deliberate words and deliberate actions

· It is possible to live a life without any agenda of one's own

 · It is possible to live a life, taking things as they come

· It is possible to derive inspiration and motivation from oneself in spite of old age and poor health

· It is possible, but not that easy, to emulate Pujya Swamiji