The question ‘who am I?’ is easily answered from the worldly standpoint; but it is not so when seen from the alaukika stance. Scriptures deal extensively with the nature of the self and of Brahman and therefore the study of Vedanta texts helps in imbibing spiritual wisdom. But it should also be understood that Vedanta vichara only acts as a pointer to realisation, just as the moon is indicated by referring to the branches, pointed out Swami Vidyashankara Saraswati in a discourse. Still acharyas and preceptors advise repeated study of scriptures and sacred texts as absolutely necessary for every individual to get nearer to the goal of salvation.
The primary obstacle for the individual is caused by the interference of the sarira and its attributes. One may use one’s discriminative powers to sift between the ephemeral and the eternal and have a clear idea of the dichotomy between the body and the atma; but usually this clarity remains at the intellectual level and does not enter one’s inner awareness. Krishna speaks of Vijnana, realisation, as different from jnana, knowledge, and shows that as one constantly engages in this endeavour, at some point of time the truth becomes internalised in one’s consciousness. Among many thousands of people, very few attain spiritual perfection to realise the eternal truth of Brahman. Then he is said to be a Brahma Jnani. It may take many years, even births, says Krishna, for such a Brahma Jnani to be born. This is because the jivatma in the mother’s womb before being born is fully aware of past samskaras and dreads the life on earth that is in store; but at the time of birth, this jnana gives way to ignorance owing to the Sata Vayu. Nammazhwar is known as ‘Sata-jith’ for he has conquered this Sata Vayu and is enlightened even at birth.
