The doctrine of either pure non-dualism, i.e. the identity of Brahman and the Atma, or conditioned non-dualism; the end or bottom line of the Vedas, which declares this doctrine. (Glossary for the Vahinis)

Vedanta is the legitimate property of every section, every caste, every community, and every race, of the follower of any faith and persons of the both sexes. Vedanta means Wisdom or Jnana. ‘Wisdom’ relating to which field of knowledge? It is wisdom based on the knowledge of the Atma. The wisdom is the supremest gain that can be earned in life. What greater gain can there be for man than becoming aware of the Self, himself knowing himself. Faith in the possibility of knowing oneself is necessary for every student of Sruti (the Vedas) and Smrti (the moral Codes). (SSVahini, p.186)

The term Vedanta is generally used by many to indicate a school of philosophical thought, but Vedanta is only a special section of Vedic literature. All the Upanishadic texts form part of Vedanta. Vedanta is the consummation of Vedic thought. (V Vahini, p.182)

Vedanta is metaphysical enquiry of the divine, the world, and the valid experience of each. Metaphysics begins where physics ends. Vedanta proves by experience that which has been formulated. Philosophy is the fruit which has all the parts, whereas Vedanta is the sweet juice. Philosophy takes you to the edge of truth, gives you a vision of truth. Vedanta takes you into the heart of truth. Philosophy is a way of intellectual enquiry. (CWBSSB, p. 76)

Bhagavad Gita acts like a commentary provided by God, for Vedanta. (BPV, p.86)

Vedanta means wisdom, or Janna. (SSVahini, p.186)

The students of Priority are immersed in the objects of life; the students of Vedanta are immersed in the basic truth of life, and man is bound to both these! Prakriti is related to Vishaya; Vedanta is related to Swarupa. (DhyV, p.6)

Vedanta has declared: ‘Darshanam Papa nashanam’. Sight of the Lord destroys all sins. ‘Sambhashanam sankata nashanam’. Conversing with the Lord destroys all grief. ‘Sparshanam karma vimochanam’. The touch of the Divine liberates one from all karmic bonds. What you should seek is ‘Karma vimochanam’, freedom from the bondage of Karma (one’s actions). ‘Sambhashanam sankata nashanam’: you can recognise the truth of this declaration from your own experience. Some may have doubts whether the touch of the Lord will destroy all their Karmic bonds or whether the darshan of the Lord will destroy all sins. But there can be no doubts regarding the effect of ‘Sambhashanam’. When you are conversing with Swami you forget all your sorrows. You forget even your worries and anxieties. This is the direct experiential proof of the truth of this dictum. As long as you are conversing with Swami you are in a blissful state. Whatever your worries, when you are conversing with Swami in the interview room you forget everything. From this, you should infer that the darshan of the Lord can destroy all sins, even though you may not know it. Many people don’t recognise this fact. For all difficulties and sorrows, the mind is responsible. Most people are not conscious of their own feelings. If one’s thoughts are good, they are bound to lead to good results. (SSS Vol.25)

Upanishads themselves form the Vedanta. Memorising the Vedas is of no avail. Vedanta has to be understood and assimilated. Knowledge can never reach consummation until Vedanta is mastered. (LKV, p. 8)

People bandy the word ‘Vedanta’. When a scholar is asked, ‘What is Vedanta?’ the answer is: ‘The Upanishads, which come at the end of the Vedas, constitute Vedanta’. That is not the real Vedanta. The ending of the ‘I’ (the ego) is Vedanta. If you wish to know Me, you have first to know what you really are. Look into yourselves. Without understanding who you really are, how can you seek to understand Me? When your vision is concentrated on the external, how can you understand the Inner being? (SSS Vol.22)

Vedanta has proclaimed that the love of God is Moksha. (SSS Vol.19)

It is Vedanta that deals with the question of Self-Realisation. For the spiritual journey, it is the guide-post and the destination.

There are three essential things to be understood regarding Vedanta. First is Tarakam. Second is Samkhya. Third is Amanaskam.

Tarakam calls for the understanding of four principles: Kesari, Dhesari, Madhyama and Bhagavati. Tarakam calls for the investigation of five mudhras (ritualistic hand gestures) and after realising their spiritual insignificance, concentrate on Sat-cit-ananda and merge the mind in the bliss of that experience.

Samkhya envisages twenty five entities made up of the five sense organs, the five sheaths, the five life-breaths, the five elements, the mind, the body, the intellect, the inner motivator and the individual soul. This system of yoga calls for an enquiry into the reality of each of these entities leading to the discovery that the Reality, Sat-cit-ananda, is beyond all these and to recognise one’s identity with this transcendental Atma. This calls for an exploring of both the external world and the internal world of mind and spirit.

Amanaskam means the realisation that the entire universe is nothing but Brahman, which is the only Reality. When there is this realisation of Brahman - the one without a second even the mind ceases to exist. It is only the operations of the mind that result in the perception of diversity in the universe. When oneness is experienced, there is no mind at all. All is Brahman in that state of consciousness. There is room only for Prema (Love) in this state. That love is Truth. (SSS Vol.29, pp. 229-230)

Vedanta declares that three kinds of attachment - attachment to wealth, wife and children-are the cause of a great deal of sinful deeds. Hence, Krishna enjoined Arjuna to remember the Lord always and fight the battle. That will ensure his victory.

However, the Lord’s name should be remembered with total faith. This is what the students should bear in mind. Krishna sought to instil such faith in Arjuna through the Gita. Whoever it may be, if he carries out Swami’s commands with total, unwavering faith, he will have direct vision of the Divine in a moment. This principle is taught by Samkhya Yoga. (SSS Vol.29, p. 234)

There is no need for penance or japa or other austerities to realise oneness with the Divine. Love alone is enough. This is the message of Vedanta. (SSS Vol.29, p. 294)

Vedanta indicates the four stages in realisation of the Divine. Salokya (perception of the Divine), Samipya (proximity to the Divine), Sarupya (experiencing the vision of the Divine) and Sayujya (merger in the Divine). The Divine as such has no form. Whatever the form in which the devotee worships the Divine, the Divine assumes that form for the devotee. However, all forms are His. ‘Satyam, Shivam, Sundaram.’ Truth is God. Beauty is God. The unity of Truth, Goodness and Beauty is Sat-cit-ananda. (SSS Vol.29, p. 344)