The means and result of Vedanta is extremely unique. Injunction is command-dominant, worship is faith-dominant, and Vedanta is means-dominant. In injunction, rituals are key. In worship, love and direction (aavritti) is key. In Vedanta, thinking is key, and this alone is the means in Vedanta. In other words, the firm resolution of the philosophy of the Upanishads through the words of the teacher - this is hearing. Understanding the one underlying meaning behind the scriptures through analyzing, argumentating and using other means with regards to what is heard - this is contemplation. Flowing the intellect alone the meaning of the great statements of the shruti is meditation. For the foremost seeker, through hearing alone does the brahman-shaped thought flow dawn. But for the mid-level and lower-level seeker, contemplation and meditation is required. This brahman shaped thought flow alone will destroy ignorance, therefore in Vedanta, this is the end of means.
The result of injunction is happiness, it is the happiness of heaven as well as the enjoyment-oriented happiness of upcoming births. The result of worship is the thought-flow shaped in the form of the worshipped, and the vision of what is dear. The result of worshipping an entity with form and attributes is the vision of the dear with form. The result of worshipping an entity without form but with attributes is the mental visibility (maanasa pratyaksha) of the inner controller, by which the intellect is surrendered to him. In Vedanta, the mental visibility of brahman also does not happen since brahman is without form and without attributes. Therefore, in Vedanta, the ignorance pertaining to the identity of the self and brahman only has to be removed. Brahman shaped thought flow is only for removal of ignorance. Brahman is the self of the seeker alone. Removal of ignorance alone is the result of Vedanta.
By negating all thoughts and impressions, by negating thought flows, in other words, even negating "result pervasion" (phala vyaapti), by realizing it as it is, to remove the ignorance of what is, and for that reason, to create the brahman shaped thought flow - this is the immediate means of Vedanta.
The knowledge of thought flow (vritti jnyaana of brahman shaped vritti) is not the result of Vedanta, since after removal of ignorance, the knowledge of thought flow itself is removed. When ignorance is removed, all misfortune is removed, self-proven supreme bliss-nature in the form of our self is established in its own nature - this is the result of Vedanta. This is the nature of liberation.
Question: Thought flow itself is the effect of ignorance. Then through the knowledge of thought flow, how can ignorance be removed?
Answer: Where the notion of remover-removed is considered real, the effect-oriented knowledge of thought flow cannot remove the cause-oriented ignorance. But, whatever has a cause-effect relationship with ignorance is all false. Whatever object is created out of ignorance, has never been created in reality. There, the cause-effect relationship is only a delusion. Therefore, the knowledge of thought flow is capable of removing ignorance. Along with ignorance, the cause-effect nature of the world is also imagined. Where there is an imagined cause-effect relationship, there by the removal of the effect, even the cause which is ignorance, is removed.
In reality, in our true nature, the notion of means and result both do not exist! In essence, thought flow does not remove the veil (avarana bhanga), only the awareness which rides on the thought flow dos so. The awareness which rides on the brahman shaped thought flow generated by great statements removes ignorance. After that, even the thought flow itself is negated. Only awareness remains.
One more time, we remind the seeker of his original inspiration due to which he engaged in the knowledge of Vedanta, which is the eternal removal of sorrow, and the attainment of supreme bliss, or liberation. Sorrow comes from ignorance, happiness resides in the self. Through the brahman shaped thought flow generated by great statements, when the ignorance is removed, then the seed of all sorrows is destroyed. After that, what is left? Self illumined happiness of brahman. This alone is liberation. The self indicated by the removal of ignorance alone is called liberation. This is the result of the science of Vedanta.
Liberation is not a state. It is not a state of the body, mind, or of any method. It is just the name of the self, which is of the nature of itself. Liberation is a non-distinct vision, complete satisfaction, unrestricted independence. The distinction between liberation after death and liberation while alive is out of ignorance alone. The knower of the essence is liberated at the very time of knowledge. In scripture, liberation after death is a reassurance for the beginning seeker and liberation while living is the praise of self knowledge, therefore are part of eulogizing. In a certain part of the scripture, liberation after death is completely negated. In some other scriptures, the unrestricted independence of the liberated while alive person is glorified.
Question: Who is free?
Answer: In reality, no one becomes free. He who had the delusion of bondage, arrogation of bondage, is freed of the delusion and arrogation by knowledge. The self is always free - it was never bound and never freed. The body is always bound by the laws of nature, and will continue to be bound. There was a delusion of bondage in the reflected awareness (chidaabhaasa) soul since it had a delusion of its own reality distinct from that of brahman. That delusion was removed by knowledge and he realized - I am ever-pure-wise-free-brahman alone. Only the free can be free, this is the statement of the Vaartikaa writer.
Even the various degrees within liberation are not absolute. Every body-dweller behaves according to his nature, whether he is a wise knower or not.
Question: Does the "praarabdha" (storehouse of old desires) remain in the wise knower?
Answer: Whose praarabha? The body is unreal for the wise knower! What praarabdha exists for the unreal? The unreal cannot have praarabdha. Even in transactions, praarabdha exists for the body, not for the self. Due to identification with this body, ignorant souls accept its praarabdha as their own. When knowledge arises, this identification vanishes. Therefore, one who has knowledge does not accept any praarabdha. However, to reconcile the actions of the wise knower for the benefit of the ignorant, the scripture also talks about "praarabdha for the wise knower". In the vision of the wise knower, creation is ever fresh, non-distinct from brahman, then where is there any room for the praarabdha of mine and yours?
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