CHENNAI: Just as it is necessary for the spiritual aspirant to keep alive his thirst for knowing the ultimate purpose of life, it is equally important for him to receive instruction from a preceptor who is knowledgeable, clear in his ideas and is able to explain the esoteric and abstract ideas in tangible terms. The uniqueness of the Bhagavad Gita and the Uttara Gita is that they contain the wisdom of the scriptures that is propounded, elucidated and clarified by the very source and authority of the highest knowledge, the Supreme Being Himself, said Sri K. Srinivasan in a lecture.

The vastness and depth of knowledge present in the countless Sastras presents a challenge, since a chance to go through them during one's brief life span does not ensure understanding. Therefore the intelligent should try to grasp the essence, the real meaning, just as a swan is able to separate milk from a mixture of milk and water.

Knowledge of the Absolute lies beyond the reach of argument and logic, and is to be intuitively grasped since this comprises a sublime, magnificent entity, being both the unknowable and the unknown.

The enlightened soul perceives the omnipresent, omnipotent and omniscient Brahmam in his inward vision and is able to see the manifestation in all created beings including his inner self.

The different forms, names, colours and tendencies that characterise the various aspects of creation do not confuse him. He is neither elated nor sad, and is not attracted by the external world. There is no doubt nor imperfection, no fear of temptation and only compassion towards all created beings.

The Jivatma has a choice to either identify or distance itself from the sense of "I" and "mine".

Only when the dichotomy between the indestructible Self and the impermanent identities like the body, mind and the senses is recognised, can the individual choose to distance himself from the latter or any object of experience and identify with the immortal soul. This leads the soul out from the cycle of births.

Only when one is able to detach one's immortal Self from the perishable embodied form can one cultivate the sense of discrimantion (Viveka) that leads to dispassion (Vairagya).