the conscious choice.

For a sincere aspirant who desires to seek Brahman the only source is the Vedas. But strangely enough, Brahma jnana is not obtained through study of the Vedas. In fact, the Vedas are the first to admit that though they speak eloquently on Brahman on many instances, Brahman transcends thought and speech. It is thus clear that no amount of learning, scholarship, or discussions on Brahman can reveal the truth of Brahman. So is it to be surmised that it is futile to search or realise the enigmatic Brahman who always remains beyond human reach, one may wonder. The same Vedas also state that when a conscious choice to realise Brahman is made by anyone who understands with full faith that this is the only worthwhile goal to be pursued, then maybe by God’s grace and the grace of the guru, Brahman in revealed in the heart of such a seeker, pointed out Sri B. Sundarkumar in a discourse. With this conscious choice the aspirant tries to fix his concentration on attaining this goal, just as the pativrata’s entire being is fixed on her husband alone with single mindedness. This is the preparatory step to chitta suddhi that is the springboard for liberation. First of all, the effects and consequences of one’s karma and vasanas follow the aspirant through every birth in the form of inherent good and evil tendencies. In addition, one’s present efforts and actions add on to the baggage. It is wise to identify the good and foster and consolidate these; and also not to encourage the evil tendencies in the present life. By refraining from doing evil deeds and by involving in good deeds the vasanas will subside. Sastras also stress that one who follows the senses is destroyed by the senses. But the one renounces the influence of senses destroys every sorrow and this includes that which is caused by death.