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Since supreme bliss lies in the state of liberation, the truth seeker needs to resort to the path of liberation. That path remains the same all throughout. In this connection Shrimad has said (Vachanamrut # 54), "There are no different paths for liberation. All those, who have attained the supreme bliss of liberation in the past, had done it by pursuing one single path.... There is no difference of opinion about the path. That path is easy; it is the path of bliss, it is steady and prevails forever. No one has gained liberation without making out the secret of that path." Though the path of liberation is thus the same for all the time and at all places, it happens to be laid in differing terms. For instance, Tattvärtha Sutra (I-1) states: "Samyagdarshanjnänchäriträni Mokshamärgah". It means that the path of liberation consists of right perception, right knowledge, and right conduct. Another scripture states: "Inänkriyäbhyam Mokshah", which means that the liberation can be attained by knowledge and practice. On the face of it, the two sutras would look different. But there is actually no difference. The difference between the two appears because the second sutra takes perception as implicit in knowledge. As such, the difference is only apparent. It is the scriptural style to put the same thing in different words for the sake of emphasis. The absolute and practical viewpoints were explained earlier. They are not at variance with each other. This stanza gives equal importance to both of them. The first line relates to the absolute viewpoint, which focuses on the ultimate truth. From that point of view it is said that there is one single path for attaining liberation. That path consists of knowing the soul, being convinced of its existence, and staying in tune with its nature. That is the path of liberation; it does not vary from time to time or from place to place and remains constant. The different theologies, however, lay the path of liberation differently. For instance, Vedänt lays one path, while Buddhism lays another. That happens on account of viewing the same objective from different perspectives. The second line of the stanza therefore states that the activity, which leads to the ultimate objective, needs to be adopted as the right practice. That is the practical viewpoint. So long as one stays embodied, his physical, verbal and mental faculties are going to function. They need to be exercised in a way that helps in proceeding towards the ultimate objective. Devotion, worship, scriptural study, austerities, forbearance etc. are the activities that can be helpful in this respect, if undertaken while keeping the ultimate objective in view. In the above-said letter # 54 Shrimad has therefore said, "The omniscient Lords have laid thousands of rituals and precepts to point out the path. Those rituals and precepts are fruitful if they are adopted with a view to proceeding on that path; they are futile if they are resorted to while forsaking that path."
Em Vichäri Antare, Shodhe Sadguru Yog; Käm Ek Atmärthanun, Bijo Nahin Manrog.
Thinking as such, one seeks access to a true Guru; Self-realization is his only aspiration; his mind knows no other ailment. (38)
Explanation & Discussion: Once the truth seeker makes out what needs to be done for gaining the lasting bliss and realizes the importance of a true Guru in pursuing that objective, he would start
