Because of my background and the ways in which I have been conditioned by my culture, I find it difficult to see clearly into things. I feel that I so often chose the path of pleasure rather than the path of the good.

Ans : One of the basic ways to begin the study of Vedanta is with the book, Crest Jewel of Discrimination, by Sri Sankara, in which he sought to introduce the aspirant to the Vedantic method of viveka (discrimination) between the Reality and the appearance. In the field of spiritual practise we must also be vivekis (those who discriminate). We must not only discriminate between the one undivided Brahman and the many, but we must constantly exercise in an active manner, this supreme quality of viveka or discrimination in our daily lives. We live for an ideal, and we have adopted certain principles of life. We must at every step discriminate, "Will this thought, this sentiment or emotion this action take me towards the ideal, or will it take me in a wrong direction? Is this helpful to me in making me centred in God, or is it something that will make me forget God? If it will help me to abide in God, I welcome it; I shall give it a place to it in my life."

Nachiketas was taught in the Kathopanishad, "Two paths open up before each individual soul at every step-that which is merely pleasant, which attracts and diverts us, and that which is good, which will uplift us." The wise aspirant always discriminates between the two. He rejects the merely pleasant which will lead nowhere, and chooses the direction that will take him towards the attainment of the spiritual goal, even though the path may at first not be so attractive.

Discrimination is not something that you do only in your meditation room. You may read books and think about the need for discrimination, but viveka itself is an internal state that has to be constantly active from the moment of waking up until the moment of going to sleep. Discrimination is the first of the fourfold indispensable sadhanas our ancient masters suggested for us: discrimination, dispassion, the six-fold virtues, and a burning desire for liberation. It is first because all other sadhanas depend upon a cultivated discipline of viveka. Without discrimination, dispassion is not possible. It will only be sentiment, a passing emotion or a mood. It is only through a constant exercise of discrimination that dispassion gradually becomes a permanent state. But, by and large the mind does not so easily change its nature. Again and again it goes back to its age-old patterns of behaviour, as it is so bound up in delusion.

However, if by a constant exercised viveka, we can change the very nature of the mind's thinking and its understanding of sense-objects, then gradually the mind can become an asset. Instead of becoming the net in which one is caught, it becomes a positive feature. And it is to this end that we have to try to understand the mind, train the mind and keep the mind constantly guided by an awakened intellect. It is a never-ending process, whatever your particular path of practice may be, or whether you are a Hindu, Christian, Buddhist or Muslim. If we discriminate and act wisely, then gradually our consciousness can be made aware of the higher plane of spiritual awareness within our own being. The success of your spiritual quest will depend on your ability to lift up your inner life to that higher spiritual plane.