Bases of Vedanta by Swami Sivananda Introduction The purpose of life is the realisation of one�s own essential nature. It is to know that you are the pure ever-free Atman. The Vedanta expounds the great truth that Atman alone is real, the phenomenal world is unreal. You are Atman, but you forget your real Svarupa due to identification with the body. This is called Deha-Adhyasa. This is the greatest obstacle to Self-Knowledge or Atma-Jnana. To get over this delusion of identification with body the Vedantic Seers have made a detailed analysis of the different bodies, gross and subtle, and systematically proved that the Jiva is not the body but is identical with the Paramatman. The study of the three bodies, the five sheaths and the three states of waking, dream and deep sleep, helps man to understand that he is different from all these diverse modifications and that he is the unchanging, constant, witness of all these. This helps him to feel that he transcends the three states, the three bodies and the Panchakoshas. Constant remembrance of this and meditation on this knowledge will lead him to the realisation of his Atma-svarupa. Therefore, the study of the Panchakoshas is a valuable aid in the process of disassociating yourself from the bodies and the sheaths. It enables you to rise above body-consciousness, to feel that you are the Atman and thus remain quite unaffected and unattached amidst all distractions and tribulations of life. I. The Three Bodies & their Enumeratioon (The individual experiencer is a consciousness-centre enveloped by several layers of matter existing as the factors causing objective awareness in it. The analysis of these layers or bodies is necessary to ascertain the nature of the true Self.) Hari Om. Om Sat-Guru-Paramatmane Namah. Disciple: How many bodies are there in an individual (Jiva)? Guru: There are three bodies in every individual (Jiva). Disciple: Please name them. Guru: The physical body or the gross body (Sthula Sarira), the astral body or the subtle body (Sukshma Sarira or Lingadeha) and the causal body or the seed body (Karanasarira) are the three bodies. Disciple: Please illustrate them. Guru: The shell of a tamarind corresponds to the physical body. The pulp represents the subtle body. The seed corresponds to the causal body. Ice represents the physical body. H2O represents the subtle body. The Tanmatras or root-elements correspond to the causal body. The Gross Body Disciple: What are the components of the physical body? Guru: The physical body is composed of five elements, viz., earth (Prithivi), water (Apah), fire (Tejas), air (Vayu) and space (Akasa). Disciple: What are the seven primary essences (Sapta-Dhatus) of the physical body? Guru: Chyle (Rasa), blood (Asra), flesh (Mamsa), fat (Medas), bone (Asthi), marrow (Majja) and semen (Sukla), are the seven primary essences of the physical body. Disciple: What are the Shad-bhava-vikaras (six modifications of the body) ? Guru: Asti (existence), Jayate (birth), Vardhate (growth), Viparinamate (change), Apaksheeyate (decay), Vinashyate (death), are the six modifications or changes of the body. Disciple: What are the links with which the body is connected? Guru: The body (Deha), action (Karma), love and hate (Raga-dvesha), egoism (Ahamkara), non-discrimination (Aviveka) and ignorance (Ajnana) are the seven links of the chain of Samsara (world-experience). From Ajnana (ignorance), Aviveka is born. Aviveka is non-discrimination between the real and the unreal. From Aviveka is born Ahamkara or egoism; from egoism is born Raga-dvesha (like and dislike); from Raga-dvesha Karma (action) arises; from Karma the body or the Deha is produced. If you want to free yourself from the pain of birth and death, destroy ignorance (Ajnana), the root cause of this Samsara (world-experience), through the attainment of the Knowledge of Brahman or the Absolute. When ignorance is removed, all the other links will be broken by themselves. This physical body of yours is the result of your past actions and is the seat of your enjoyment of pleasure and pain. Disciple: Why is the body called Sarira or Deha? Guru: Because the body decays (Sheeryate) on account of old age, it is called Sarira. Because it is cremated or burnt (Dahyate) it is called Deha. The Subtle Body Disciple: What is the composition of the subtle body? Guru: The subtle body is composed of nineteen principles (Tattvas), viz., five Jnana Indriyas or organs of knowledge, five Karma Indriyas or organs of action, five Pranas or vital airs, Manas or mind, Buddhi or intellect, Chitta or the subconscious and Ahamkara or the ego. It is a means of enjoying pleasure and pain. Disciple: When will this subtle body get dissolved? Guru: It gets dissolved in Videha Mukti or disembodied Liberation. The Causal Body Disciple: What is the causal body (Karana Sarira) ? Guru: The beginningless ignorance that is indescribable is called the causal body. It is the cause of the gross and the subtle bodies. Disciple: How can I transcend the three bodies? Guru: Identify yourself with the All-pervading, Eternal Atman. Stand as a witness (Sakshi) of all experiences. Know that the Atman is always like a king – distinct from the body, organs, vital breaths, mind, intellect, ego and Prakriti – the Witness of their attributes. II. The Five Sheaths Disciple: What is meant by a Kosha? Guru: Kosha means a sheath. Disciple: Kindly illustrate these sheaths. Guru: Just as a pillow-cover is a covering or a sheath for the pillow, just as a scabbard is a sheath for the sword or the dagger, so also this body, Pranas, mind, intellect and the causal body are sheaths that cover the Atman or the Soul. There is the singlet close to the body; over this there is the shirt; over the shirt there is the waist-coat; over the waist-coat there is the coat; over the coat there is the overcoat. Even so, the Atman is enveloped by these five sheaths. Disciple: How many sheaths are there in the body? Guru: There are five sheaths. Disciple: Please name them. Guru: Annamaya Kosha, Pranamaya Kosha, Manomaya Kosha, Vijnanamaya Kosha and Anandamaya Kosha are the five Koshas or sheaths. Disciple: What is Annamaya Kosha? Guru: Annamaya Kosha is food-sheath. It is the gross body made up of the five gross elements. Disciple: Why is it called Annamaya

Categories in Vedanta by Swami Sivananda Introdution The Prakriyas or the different categories in the philosophy of Vedanta are the fundamental rudimentary principles with which its ethics and metaphysics are built up. They take into account both the Unmanifest and the Manifest, Brahman, Maya, Isva�ra, Jiva and the universe. The nature of the Reality, the characteristics of the phenomenal appearance and the constitution of the individual selves are the main themes of Vedantic discussion. Sri Sankaracharya says that one must possess the fourfold qualification of Sadhana before entering into the study of Tattva-Bodha or the Knowledge of the Vedantic Categories and the Nature of the At�man. Sincere aspirants who have an ardent aspi�ration, faith, perseverance and purity of conscience will find a way of self-transformation through this Knowledge. A thorough understanding of these different categories is necessary before starting to study the actual philosophy of the Advaita Vedanta which abounds with severe logic and penetrating reasoning over the eternal verities of existence. Categories in Vedanta There are twenty-four Tattvas or Principles of the manifestation of Mula Prakriti: The five Tanmatras or rudimentary principles of the elements: Sabda (sound), Sparsa (touch), Rupa (form or colour), Rasa (taste), Gandha (smell). The five Jnana-Indriyas or organs of perception: Srotra (ear), Tvak (skin), Chakshus (eye), Jihva (tongue), Ghrana (nose). The five Karma-Indriyas or organs of action: Vak (speech), Pani (hand), Pada (foot), Upastha (genital), Payu (anus).The five Pranas or vital forces: Prana, Apana, Vyana, Udana, Samana. The fourfold Antahkarana or the internal organs: Manas (mind), Buddhi (intellect), Chitta (memory or subconscious), Ahamkara (ego�ism). 2. There are three Sariras or bodies: Sthula-Sarira (gross physical body), Sukshma or Linga-Sarira (subtle body), Karana-Sarira (causal body). 3. There are five Kosas or sheaths covering the Jiva: Annamaya (food sheath), Pranamaya (vital sheath), Manomaya (mental sheath), Vijnanamaya (intellectual sheath), Anandamaya (bliss-sheath). 4. There are six Bhava-Vikaras or modifica�tions of the body: Asti (existence), Jayate (birth), Vardhate (growth), Viparinamate (change), Apa�kshiyate (decay), Vinasyati (death). 5. There are five gross elements: Earth, Water, Fire, Air, Ether (sky). 6. There are five Upa-pranas or subsidiary vital airs: Naga, Kurma, Krikara, Devadatta, Dhananjaya. 7. There are six Urmis or waves (of the ocean of Samsara): Soka (grief), Moha (delusion), Kshut (hunger), Pipasa (thirst), Jara (decay or old age), Mrityu (death). 8. There are six Vairies or enemies: Kama (passion), Krodha (anger), Lobha (greed), Moha (infatuation or delusion), Mada (pride), Matsarya (jealousy). 9. Maya is twofold: Vidya (knowledge), Avi�dya (ignorance). 10. Vidya or knowledge is twofold: Para (higher), Apara (lower). 11. Avasthas or states of consciousness are three: Jagrat (waking), Svapna (dreaming), Su�shupti (deep sleep). 12. Saktis are two: Avarana (veil), Vikshepa distraction). 13. Jnana-Bhumikas or degrees of knowledge are seven: Subhechha, Vicharana, Tanumanasi, Sat�tvapatti, Asamsakti, Padartha-Abhavana, Turiya. 14. Ajnana-Bhumikas or degrees of ignorance are seven: Aija-Jagrat, Jagrat, Maha-Jagrat, Jagrat-Svapna, Svapna, Svapna-Jagrat, Sushupti. 15. Sadhana is fourfold: Viveka (discrimina�tion), Vairagya (dispassion), Shat-Sampad (six vir�tues), Mumukshutva (desire for liberation). 16. The six virtues (Shat-Sampad) are: i. Sama (tranquillity of mind), ii. Dama (self-restraint or control of the senses), iii. Uparati (cessation from worldly activity), iv. Titiksha (forbearance or pow�er of endurance), v. Sraddha (faith in God, Guru, Scripture and Self), vi. Samadhana (concentration or one-pointedness of mind). 17. The nature of Atman or Brahman is three�fold: Sat (Existence), Chit (Consciousness), Ananda (Bliss). 18. The Granthis or knots of the heart are three: Avidya (ignorance), Kama (desire), Karma (action). 19. The defects of the Jiva are three: Mala (impurity), Vikshepa (distraction), Avarana (veil of ignorance). 20. The Vrittis or modes of the mind are two: Vishayakara-Vritti (objective psychosis), Brahma�kara-Vritti (Infinite psychosis). 21. Gunas or qualities of Prakriti are three: Sattva (light and purity), Rajas (activity and pas�sion), Tamas (darkness and inertia). 22. The Puris or cities constituting the subtle body are eight: Jnana-Indriyas, Karma-Indriyas, Pranas, Antahkarana, Tanmatras, Avidya, Kama, Karma. 23. Karmas are three: Sanchita, Prarabdha, Agami. 24. The nature of a thing is fivefold: Asti, Bhati, Priya, Nama, Rupa. 25. Bhedas or differences are three: Svagata, Svajatiya, Vijatiya. 26. Lakshanas or definitions of the nature of Brahman are two: Svarupalakshana, Tatasthalak�shana. 27. Dhatus or constituents of the body are seven: Rasa (chyle), Asra (blood), Mamsa (flesh), Medas (fat), Asthi (bone), Majja (marrow), Sukla (semen). 28. There are four states of the Jnanis: Brahmavid, Brahmavidvara, Brahmavidvariyan, Brahma�vidvarishtha. 29. Anubandhas or matters of discussion (themes) in Vedanta are four: Adhikari (fit aspi�rant), Vishaya (subject), Sambandha (connection), Prayojana (fruit or result). 30. Lingas or signs of a perfect exposition or a text are six: Upakrama-Upasamhara-Ekavakyata (unity of thought in the beginning as well as in the end), Abhyasa (reiteration or repetition), Apurvata (novelty or uncommon nature of the proof), Phala (fruit of the teaching), Arthavada (eulogy, praise or persuasive expression), Upapatti (illustration). Some say that Yukti or reason is the seventh sign. el�ing of impossibility), Viparitabhavana (perverted or wrong thinking). 32. Malas or impurities of the mind are thir�teen: Raga, Dvesha, Kama, Krodha, Lobha, Moha, Mada, Maatsarya, Irshya, Asuya, Dambha, Darpa, Ahamkara. 33. Klesas or worldly afflictions are five: Avidya. (ignorance), Asmita (egoism), Raga (love), Dvesha (hatred), Abhinivesa (clinging to body and earthly life). 34. Taapas or sufferings are three: Adhidai�vika, Adhibhautika, Adhyatmika. 35. Pramanas or proofs of knowledge are six: Pratyaksha (perception), Anumana (inference), Upa�mana (comparison), Agama (scripture), Arthapatti (presumption), Anupalabdhi (non-apprehension). 36. Minds are two: Asuddha (impure), Suddha (Pure). 37. Meditations are two: Saguna, Nirguna. 38. Muktas are two: Jivanmukta, Videhamukta. 39. Muktis are two: Krama-Mukti, Sadyo-Mukti. 40. Samadhis are two: Savikalpa, Nirvikalpa. 41. Jnana is twofold: Paroksha (indirect), Aparoksha (direct). 42. Prakriti is twofold: Para, Apara. 44. Prasthanas or the regulated texts of Ve�danta are three: Upanishads (Sruti), Brahmasu�tras (Nyaya), Bhagavad-Gita (Smriti). 45. Eshanas or desires are three: Daraishana (desire for wife), Putraishana (desire for son), Vit�taishana (desire for wealth). 46. Species of beings are four: Jarayuja (born of womb), Andaja (born of egg), Svedaja (born of sweat), Udbhijja (born of earth). 47. The sentinels to the door of salvation are four: Santi (peace), Santosha (contentment), Vi�chara (enquiry or ratiocination), Satsanga (company of the

Essence of Vairagya by Swami Sivananda Introduction Vairagya is the opposite of Raga (attachment). Vairagya is dispassion. Vairagya is detachment. Vairagya is indifference to sensual enjoyment here and hereafter. It is the second item in Sadhana Chatushtaya-Viveka, Vairagya, Shadsampat and Mumukshutwa. Vairagya is born of Viveka, or discrimination between Nitya and Anitya (Eternal and non-eternal), Sat and Asat (Real and unreal), Tattwa and Atattwa (Essence and non-essence). Viveka comes through selfless service done in several births and through Puja and Aradhana (worship and adoration of God), and through the Grace of the Lord. From Viveka is born Vairagya. It gives spiritual strength. A man of Vairagya has no attraction for the material world. So Vairagya is a supreme, inexhaustible wealth for spiritual aspirants. Vairagya aids concentration of mind (Samadhana) and generates burning Mumukshutwa, or strong yearning for Liberation or Emancipation, or Release. Raga is attachment to objects. Wherever there is a little pleasure, there is Raga. Wherever there is pain, there is dislike. Like and dislike are inter-related. Raga-Dwesha is also one of the important afflictions, according to Patanjali Maharshi. The five afflictions are Avidya (ignorance), Asmita (egoism), Raga-Dwesha (like and dislike) and Abhinivesha (clinging to life). First, there is ignorance, the original Avidya. From this is born egoism, Asmita, and from Asmita is born Raga-Dwesha, and from Raga-Dwesha, Abhinivesha, or clinging to this life. Types of Vairagya Vairagya is of different types or degrees-Mridu, Madhyama and Teevra (mild, moderate and intense). Intense Vairagya only will help the aspirant to stick to the spiritual path. If it is of a dull type like Smasana Vairagya, the mind will simply be waiting to get back the objects that were renounced previously, and the aspirant will get a downfall. He will not be able to climb again to the heights he formerly reached. So, the aspirants should be careful. Even though their Vairagya is of a mild type, they should try to make it moderate and then intense. Vairagya comes through looking into the defects of sensual life. Sensual pleasure is not real happiness. It is illusory, transient, impermanent. It is mixed with pain. So, again and again by looking into the defects of sensual life, Vairagya dawns. It should be strengthened through the study of spiritual books, Satsanga, Vichara (discrimination) and enquiry. Need for Enquiry Vairagya should be born of discrimination, enquiry and analysis. By these, the mind is weaned from sensual enjoyments and rendered thin like a thread (Tanumanasi) and only then is Vairagya lasting. Again and again you will have to make enquiry. Physical nudity and external penance do not constitute real Vairagya. Real Vairagya should come from enquiry, Vichara. All these material objects do not give us lasting happiness. They lead us unto pain and sorrow. Such deep enquiry, again and again persisted in for a very long time, produces lasting Vairagya. Vairagya is the real wealth for an aspirant. It helps him to do real Sadhana. It makes the mind introvert. Vairagya puts a brake to the extrovert tendency of the mind. Even if the mind runs towards objects, at once Vairagya will point out that there is pain there, that sensual enjoyment is the cause for rebirth and intense suffering. So the mind is bridled, and gradually through intense practice, it is established in real, lasting, sustained, intense Vairagya. Vairagya is of two grades: Para (supreme) Vairagya and Apara (relative) Vairagya. Para Vairagya comes after one attains Self-realisation. The whole world then appears like a straw. This gives intense spiritual strength. An Essential Pre-Requisite Without Vairagya there cannot be any real spiritual progress. In Vedanta it is the only vital, fundamental Sadhana. If you have Vairagya, all other virtues will come by themselves. Patanjali Maharshi says: Abhyasavairagyabhyam tannirodhah-“the mind is controlled by meditation or Sadhana and Vairagya.” They are the two wings of the aspirant to soar high into the realm of Immortal Abode. The same thing Lord Krishna also says: Abhyasena tu Kaunteya, vairagyena cha grihyate-“the mind is controlled by practice and dispassion and intense detachment.” By Vairagya, the mind is detached. He who works in a detached way is not bound by Karma (action). So it is the aspirants’ duty to cultivate this one virtue, or Sadhana-anka-Vairagya. Mental Disposition Vairagya is, doubtless, a mental state whereby the mind does not run into sensual grooves. It moves towards Atman, towards God. Queen Chudalai ruled a kingdom, and yet she had absolute (Para) Vairagya. Even amidst the temptations of the world, she had mental Vairagya, through Vichara and wisdom. So she was not affected in the least by the attractive objects of the world, whereas her husband, Sikhidhwaja, went to the forest, renouncing his kingdom, and yet he was not established in Vairagya. He was attached to the body; he was attached to his Kamandalu (water-bowl). A man may get attached to any object. You see a Vairagi, the common type one comes across. His whole body is smeared with ash, but he will fight for a rupee if he finds you giving a rupee to another Vairagi. This is his mental state. So by external appearance you cannot tell that one has Vairagya. Vairagya is a mental disposition. Sri Ramanuja does not belong to this extreme type of Vairagya-wearing only a rope loin cloth. He lived amidst luxurious things, but his mind was not polluted. He had that mental state of Vairagya, detachment, indifference, born of Viveka. ‘Golden Medium’ Lord Krishna says that He is not in favour of extreme asceticism: Karshayantah sareerastham bhootagramamachetasah, Mam chaivantahsareerastham tanvidhyasuranischayan-“They torture all the elements in the body and Me also who dwells in the body”. Lord Buddha also tortured his body in the beginning but later on he found out that there was not much spiritual progress, and then he came to the golden medium, the middle path. So we should go by the middle path always. The body is an instrument for attaining Self-realisation. So you should not torture the body. Whatever is needed for the

Vairagya by Swami Sivananda Why do you laugh in vain, friend! when you have just the cause really to weep? You have wasted this life in foolish mirth and carnal pleasures. You have done various sinful acts. You have not done anything to improve your nature. You have no clear conscience Your heart is filled with all sorts of impurities. You have no peace of mind. Remember that all carnal pleasure will bite and sting you to death in the end.In the Gita, Chapt. XVIII-38, you will find: That pleasure which arises from the contact of the sense-organ with the object is at first like nectar but in the end it is like poison. Open your eyes now. Do virtuous actions. Seek the company of the wise. Remember Him. Practise meditation. You will have a new glorious life.Vairagya is purely an internal, mental state. A man may remain in the world amidst luxuries, women, riches etc., and yet may possess perfect Vairagya, while a Sadhu who remains in the cave in the Himalayas may be attached to his Kamandalu, stick or piece of loin cloth. Raja Janaka was a perfect dispassionate man though he ruled a vast kingdom. So was Raja Bhagiratha. Queen Chudala possessed perfect Vairagya though she ruled a dominion, while her husband who retired into the forest was intensely attached to his body and Kamandalu. You cannot form a correct opinion of any Sannyasin or a householder as to his state of Vairagya or mental condition by a casual talk with him for a few hours or staying with him for a few days. You will have to live with him for a very long time and study his internal mental attitude. Generally people make serious mistakes. They are deluded by external appearances. They take a physically nude Sadhu for a great Mahatma in the beginning. Later on, they change their impression after close contact. Physical nudity alone will not constitute real Vairagya. What is wanted is mental nudity, i.e., complete eradication of Vasanas, egoism, etc. Do not be deceived by external appearances!

What is True Vairagya? by Swami Sivananda UNNECESSARY torture of the body in the name of Tapas is highly depreciable. This is Asuric Tapas of ignorant persons. This is condemned by Lord Krishna in the Gita. Body is the moving temple of the Lord. It is an instrument for Self-realisation. You cannot do any Sadhana if the body is not kept strong and healthy. Attachment to Vairagya is as much an evil as attachment to sensual objects. Give up Vairagya-Abhimana. This Abhimana of Sadhus and Sannyasins is more dangerous and inveterate than the Abhimana of worldly person.Vairagya-Abhimana is a deadly canker. It is difficult to get rid of the Vairagya-Abhimana as long as there is the body-idea. The feeling, ‘I am a great Vairagi or Tyagi’ is Vairagya-Abhimana. The body of a Sannyasin who has dedicated it unto the service of humanity, is a public property. He has no claim on it because he denies the existence of body and tries to feel always; ‘I am Shiva (Sivoham).’ The public will take care of his body.Lord Buddha tortured the body, did severe austerities, gave up food and yet he was not able to attain the goal. He heard the song:Fair goes the dancing when the Sitar’s tuned,Tune us the Sitar neither low nor high,And we will dance away the hearts of men.The string o’er stretched breaks and the music flies,The string o’er slack is dumb and music dies,Tune us the Sitar neither low nor high.Then he ate food, adopted the middle path and succeeded in achieving Nirvana. Extreme asceticism is not at all necessary for attaining perfection. What is wanted is strong mental Vairagya born of strong discrimination. All bodies are not fit for the practice of severe austerities. The body will drop down if you tax it too much by way of rigid Tapas. Do not spoil your health and body in the name of Tapas. Have a strong, healthy body, but have no attachment for the body. Be prepared to give it up at any time for a noble cause.The care-taker of the horse feeds it with proper nutrition when it is over-worked, when it is ailing. Then only it is ready for further work. Even so, this body should be injected with proper nutrition. Then only it will turn out good work. Then only it will soon regain its lost vitality on account of over-work or ailment. Work will suffer if the body is not well attended to. When the body grows old it must be well protected against cold and well-looked after. If hard Titiksha is practised now it will give way soon. Consequently the other shore of immortality and fearlessness cannot be reached. O Ram, neglect not this body. The society and Prakriti will extract and continue to extract as much work as possible from those selfless workers who have dedicated their lives to the service of humanity. They are yoked to service till the last breath leaves their bodies. Lord Vishnu instructs Prahlada, My dear Prahlada! Enough of your Tapas. Take care of your body. Rise from your Samadhi. Serve people now. Disseminate Bhakti far and wide. Yoga Vasishtha speaks of one as a ‘Maha Tyagi’ and ‘Maha Bhogi’, who has renounced the idea of ‘I am a Tyagi’ and ‘I am a Vairagi’, who neither accepts nor rejects things that come by themselves by identifying himself with the silent witness, the Immortal Atman, who feel always ‘I am Akarta (non-doer)’, ‘I am Abhokta (non-enjoyer)’ even while moving amidst objects. The Gita says, But the disciplined self, moving among sense-objects, with senses free from attraction and repulsion mastered by the Self goeth to Peace. Chapter II-64. Some neophytes and raw aspirants pose themselves for ‘Maha Tyagis’ or ‘Maha Bhogis’ and quote scriptures also: ‘We eat without tongues; we see without eyes.’ The thief of the hypocrite will be found out soon. They are just like the people who catch fishes from the Ganges to satisfy their palates and quote Gita: ‘Nainam Chindanti Sastrani Nainam Dahati Pavakah; Na chainam kledayantyapo na soshayati marutah – Weapons cleave him not, nor fire burneth him, nor waters wet him, nor wind drieth him away.’ Sublime philosophy indeed of perverted people with perverted intellect! The gilted ornaments cannot shine for a long time. The crow that shines under borrowed feathers of the peacock will be found out soon. Their Trishnas and Vasanas will burst out and any lay bystander can detect the hypocrite without and difficulty. A Maha Tyagi or Maha Bhogi will not refuse to accept some mangoes or a cup of milk when they come by themselves. But he will not crave for them. He will not say, ‘I have enjoyed to-day good mangoes or good milk.’ If an aspirant is seriously ailing, if he is not able to eat solid food-stuffs, if there is a feeling of want in him for milk, if he has no money with him to purchase milk, if any devotee causally offers of his own accord some milk, he should not refuse it. God works mysteriously. He takes care of his devotees by working through the minds of various persons. The child sometimes eats food at night while he is sleeping. If the mother asks the child in the morning, ‘Baby, you took food last night,’ he replies, ‘I have not taken anything last night. You are playing and joking with me.’ Such is the condition of a Jivanmukta, or a Maha Tyagi or Maha Bhogi. He eats and yet he does not eat. He eats without a mouth and smells without a nose. Sometimes a man talks at nigh when he dreams. If you ask him when he comes to waking consciousness, ‘O Prem, do you know that you talked last night when you were dreaming? He replies, ‘I do not remember anything.’ Such is the state of a Jivanmukta or a Maha Tyagi and a Maha Bhogi.Durvasa ate a sumptuous meal and yet he said, ‘I am a

Upanishads on Food by Swami Sivananda Food As Matter: Its Philosophy The Upanishads mean by ‘food’ that which is experienced by consciousness, either directly by itself or indirectly through certain organs. An object that is presented to a conscious subject is the food of that conscious subject. That which supports or maintains, or preserves a thing is the food of that thing. In short, food is that which feeds and sustains individuality. Hence, in the Upanishads, food is identified with matter. The Maitrayani Upanishad says: The conscious person exists in the midst of matter. He is the enjoyer because he enjoys the food of matter (Prakriti). Even this individual soul is food for him; its producer is matter. Hence, what is to be enjoyed has three attributes (Gunas). The enjoyer is the person who exists in the midst of matter. Matter is that which is to be enjoyed. Pleasure, pain, delusion, everything is food. There is no knowledge of the essence (i.e., quality) of the source (matter), when it is not manifest. The manifest is food, and the unmanifest also is food (VI. 10). It is also further said that the intellect and the other organs are manifested only to enable the consious subject to experience food or matter. Food is experienced as an object when it is manifest and as ignorance when it is unmanifest. Food has qualities, but the enjoyer of the food has no qualities. The fact that he is able to enjoy shows that he is consciousness in nature (VI. 10). The eater of the food is consciousness; the eaten is the matter which is the substance of all kinds of food or objects of experience. The fact that food is any extraneous experience is brought out by the same Upanishad: Verily, all beings fly forward day by day with a desire to obtain food. The sun takes food for himself through his rays. Fire blazes up with food. This world was created by Brahma with a desire for food (VI. 12). But it should not be thought that food is something quite different from the experiencer, or that matter is absolutely foreign to Spirit. Food is identical with the experiencer. Matter is only a phase of the Spirit. Food is only a manifestation of the Atman. One should adore food as the Atman (Maitra. Up. VI. 12). It is eaten and it eats all things (Taitt. Up. II. 2). I am food; I am the eater of food; I, who am food eat the eater of food (Taitt Up. III. 10). But, the form of food is not the same as the Atman, though its essence is identical with the Atman. The Brihadaranyaka Upanishad says, Some say that food is Brahman. This is not correct. For, food rots without life (within) (V. 12). Hence, food which is eaten is not, literally, Brahman. Only the ultimate essence of food is Brahman. The Prasna Upanishad describes the creation of Food and Life (Rayi and Prana) as two aspects of the One Creator Prajapati. The whole Universe is the effect of the interaction of food and life, or matter and energy, which are respectively food and the eater of food. Life or Prana is the same as energy. Food is converted into energy, and hence, energy eats food. Prana is the eater of food. Sun is energy and Moon is matter or food. All this is merely food, whatever seen or not seen, (Prasna. Up. 1. 5). Here the sun is compared to the eater of food which is moon. Moon is controlled and enlivened by the light and energy of the sun. Hence sun is the eater of the moon in the form of food. The whole universe is only a manifestation of matter or food in the form of its eater which is energy. Matter and energy are different only figuratively, in their forms and their functions. The truth is that they are the gross and the subtle aspects of Prajapati. Wherever is energy, there is matter, and vice versa. Matter or food has form and energy or the eater of food has no form. Accordingly, Time, as controlled by the sun and as manifest in the forms of Uttarayana and Dakshinayana, Sukla-Paksha and Krishna-Paksha, day and night, is described as constituting food and the eater of food respectively, the bright half being the effect of sun’s light and the dark half the effect of moon or matter or food. Further, the Prasna Upanishad says that the sun as the centre of life and energy, i.e., as the eater of food, energises the whole world whenever he pervades it with his rays. The importance of sun’s light and heat lies in that these are the life-givers or the feeders of all beings who are confined in matter or food. Food will not grow and beings cannot live without their father who is the life-giving sun. In this Upanishad it is shown that there is no such thing as birth and death except only a formation or a manifestation of the universal food and the universal eater of food, which, too, are not actually two, but simply appearance of the One Creator. Food and Drink: Their Assimilation and Function The Chhandogya Upanishad describes the process of the assimilation of food and drink. Food which is eaten, gets divided into three parts. That which is its coarsest part becomes faeces. That which is medium, the flesh; that which is finest the mind. Water, which is drunk, gets divided into three parts. That which is its coarsest part becomes urine; that which is medium, the blood; that which is finest, the breath. Fire which is eaten, gets divided into three parts. That which is its coarsest part becomes bone; that which is medium the marrow; that which is finest, the voice. The mind consists of food; the breath consists of water, the voice consists of heat. It is also said that hunger is absorption of food that is

Upanishadic Sadhana by Swami Sivananda The Upanishads constitute the central basis of Hindu Religion and Philosophy. They are the Vedanta or the end of the Vedas, the culmination of Knowledge. Nothing can be a match to the wonderous suggestiveness of the Upanishads. They have satisfied the greatest thinkers of the world and they have pacified the greatest of spiritual men here. Nothing that went before or after has been able to surpass the Upanishads in the depth of Wisdom and the message of Satisfaction and Peace. Dadhyanch, Uddalaka, Sanatkumara, Sandilya and Yajnavalkya are some of the outstanding philosophers and sages of the Upanishads who have lit up the torch to the path of Perfection. The Upanishads mainly preach Knowledge through philosophising. They are the textbook, for the seekers after the Self. They are styled by different names: Brahma Vidya, Adhyatmasastra, Vedanta, Jnana. One who practises the teachings of the Upanishads attains to the Supreme. He breaks the knot of the heart, clears all doubts and destroys all sins. He enters into the All. He is liberated from embodiment. He becomes immortal. He becomes the Self of all. He is an Apta Kama. He is really blessed. He crosses over sorrow. He crosses over sin. He does not return to the mortal coil. He exists as the Absolute. The Upanishads are a book of Spiritual Knowledge. The Supreme is pervading all that appears here. One should therefore really enjoy by renouncing the sense of worldliness. He has no reason to covet other’s property. Life is not a misery. One should live for hundred years by performing action without attachment. Life is not a bondage when it is looked with the proper light. Such a man of proper knowledge looks on all beings as his own Self and his Self as all beings. To him everything is his own Self, and he is not affected by grief, delusion or sorrow of any kind. The Supreme Reality is indescribable. It is beyond the reach of the mind and the senses. It is beyond even the intellect. It is the light of all else, nothing is a light to It. Speech cannot express It. Mind cannot think It. Intellect cannot understand It. Senses cannot perceive It. Such a wonderful Being is the Truth. Brahma-Jnana is not a knowledge of something but becoming Absolute Knowledge itself. It is the Infinite subject if speech can be permitted to express like that. It is an experience and not a perception. It is Absoluteness and is, therefore, beyond the conception of duality and pairs of opposites. The greatest blessedness is to know That, and he is an unfortunate man who dies without the knowledge of It. Mortal things are ephemeral and so are not worth pursuing. Even a whole life of many years is only very slight. It is nothing. There is no use of enjoying object. Man is not satisfied with wealth. He craves to become immortal even against his own conscience. Unfortunately he pursues after the pleasant as against the really good. The good is one thing and the pleasant another. The one liberates and the other binds. One should not catch the pleasant though it is tempting for a moment.The Atman is not born, nor does It die. It has not come from anywhere and it has not become anything. Unborn, constant, eternal, primeval, this one is not slain when the body is slain. This Atman is hidden in the deep core of the heart of beings. It cannot be attained by any amount of reasoning, study or instruction. It comes only through the Supreme Grace. A man of bad conduct, who has not ceased from crookedness, cannot hope to attain the Atman. The road to the Supreme is clothed with pricking thorns. It is sharp like the edge of a razor, hard to tread, a very difficult path! It can be trodden only with the help of knowledge obtained from men of wisdom. Knowing That, one is liberated from the terrible mouth of death.The mind and the senses always run outwards. Only the man of self-discipline and perseverance can gaze inward and experience the state of Atman as it really is. The childish who have no knowledge of the Truth, run after external pleasures and they fall into the net of widespread Death. Only the wise, knowing the state of Immortality, seek not the stable Brahman among things which are impermanent here. One need not be anxious to possess things of the world. Whatever is here, that is there; whatever is there, that is here. He obtains death after death who perceives diversity in the world. There is nothing as ‘many’ here actually. The One Supreme Substance appears as many things, clothed in different names, forms and actions.The Atman or the Brahman has no connection with the world of change. As the sun is not sullied by the faults of the eyes, the Antaratman is not sullied by the defects of the world. As one fire has entered the world and becomes corresponding in form to every form, so the One Antaratman of all things is corresponding in form to every form, and yet is outside all these. The goodness, the light, the pleasure and the beauty of the world is not to be found there even in name. Even the splendour of the Sun and the grandeur of the creator is superseded by the Absolute. That State is experienced when the senses cease to work together with the mind and when the intellect does not move, and when there is mere consciousness. When all desires which are lodged in the heart are liberated, then the mortal becomes Immortal. Herein he attains Brahman.The State of becoming the Absolute is not a loss of all that we love, but is the perfect fulfilment of all our aspirations. Our finitude is broken, imperfections destroyed and we are installed in the blessed State of Eternal Satisfaction. All our desires are fulfilled at one and the same

Jnana Yoga Sadhana by Swami Sivananda This is otherwise known by the name Nirguna Dhyana, meditation on Om, Pranava Upasana or Brahma Upasana. Purify the Chitta by doing Nishkamya Karma for one year. The effect of Chitta-Suddhi is the attainment of Viveka and Vairagya. Acquire the four qualifications or Sadhana Chatushtaya Viveka, Vairagya, Shad-Sampat and Mumukshatva. Then approach a Sat-Guru. Have Sravana, Manana and Nididhyasana. Study carefully and constantly twelve classical Upanishads and Yoga Vasishtha. Have a comprehensive and thorough understanding of the Lakshyartha or indicative (real) meaning of the Maha Vakya, Tat Tvam Asi. Then, constantly reflect over this real meaning throughout the twenty-four hours. This is Brahma Chintana or Brahma Vichara. Do not allow any worldly thoughts to enter the mind. Vedantic realisation comes not through reasoning but through constant Nididhyasana, like the analogy of Bhramarakeeta Nyaya (caterpillar and wasp). You get Tadakara, Tadrupa, Tanmaya, Tadityata, Tadleenata (oneness, identity). No Asana is necessary for Vedantic Sadhana. You can meditate while talking, standing, sitting, lying in an easy chair, half-reclining posture, walking and eating.Generate the Brahmakara Vritti from your Sattvic Antahkarana through the influence of reflection on the real meaning of the Maha Vakyas Aham Brahma Asmi or Tat Tvam Asi. When you try to feel that you are infinity, this Brahmakara Vritti is produced. This Vritti destroys Avidya, induces Brahma Jnana and dies by itself eventually, like Nirmal seed or strychnos potatorum which removes sediment in the water and itself settles down along with the mud and other dirty matter.

Intuition:The Blessedness and Source of all Knowledge by Swami Sivananda Intuition is an active inner awareness of the immortal blissful Self within. It is the eye of wisdom through which the sage senses in everything the unseen Presence. It is the Divya Chakshu (or Prajna Chakshu or Jnana Chakshu) through which the Yogi or the sage experiences the supreme vision of the all-pervading Atman or Brahman. It corresponds to the Brahmakara Vritti of the Vedantins. It is the third spiritual eye of Yogins and sages. Instinct is present in animals and birds, intellect in human beings, intuition in adepts or Yogis or illumined sages. Pure reason or Visuddha Buddhi takes the aspirant to the door of intuition. Intuition does not contradict reason. It transcends reason. The eye of intuition opens when the heart is purified through the practice of Yama, Niyama, when the mind, intellect and the senses stop their functioning. Sanjaya had this eye of intuition through the grace of Sri Vyasa. Arjuna also had the eye of intuition through the grace of Lord Krishna and experienced Visvarupa Darshan. Bergson won recognition for intuition as the possible method of knowing the transcendental ‘I’ and the Thing-in-Itself. But his work is merely a theory of the method of intuition. It is purely methodological. He could not say how that method could be developed in a way to give practical results. In a word he could not show the path to get at the Self or the Thing-in-Itself. It was left to Bergson to declare man to be a geometrician. His consciousness has adapted itself to understanding the world in terms of time and space. If it were freed from keeping busy with the perception of the outer world and focussed upon a world of ‘Noumenon’, it would transcend time and space and adapt it to perceiving noumenon in a special way. This way he calls intuition and is distinguished from sensuous perception. But how to free it from the world of phenomenon, it is left for the Indian Yogic method of developing intuition through Dharana (concentration), Dhyana (meditation) and Samadhi (superconscious state). Intuition is the only method of science of Yoga or the science of the Soul (Brahma Vidya). Yoga as practised by the Indian Yogis is essentially scientific. It is capable of uniform application and guarantees uniform results to the average man who trains himself in the method of intuition. The goal of life is intuitive realisation of the Self or Atman which is the substratum for everything, which is the cause for everything and which is the soul of everything. What is the goal of life? What is the summum bonum? What is the supreme purpose for which we are born in the world? Western philosophy gives no certain answer. Whatever answers they give are in terms of life. What life itself is, they try to explain in terms of the physical sciences which are themselves formulated by a living being. Intuition, intuitive discernment, in fact is the only touch- stone of philosophy. The method of intuition is the only method of discerning the Truth ultimately. Intuition is the method. Realisation of the Self is the goal. Without developing intuition the intellectual man remains imperfect and blind to the Truth behind the appearances. The important point to remember is that the solution of the problem of religion, philosophy and science is one, namely, the development of intuition as in the sages of the Himalayas. The goal of life which these sages indicate is truth itself. The goal has been discerned in the clear perspective of complete knowledge, immediate and direct (Aparoksha Anubhuti or Aparoksha Brahma Jnana). It involves no guess or conjecture or inferences. Intuition opens up new and difficult regions to conquer. No pursuit is far more glorious than the prizes of inner war. In the light of developed intuition all other philosophies seem to be interesting table-talks, funny essays, humorous attempts in the game called blind-man’s buff. They cannot stand serious criticism. The intuitive method alone is the method of philosophy. There are also lower forms of intuition. Really they are not intuition. The creative power of the unconscious mind is such that sometimes the rational activity of the mind will go on below the subliminal level. It will go on far below the threshold of consciousness in sleep and dream very often. It will yield ready forms of rational thought. Coleridge composed Kublai Khan, an originally long poem in dream. The problem of a proper needle for the sewing machine was symbolically solved for its inventor in dream. Shelley poured out ready forms of poetry. Mathematical geniuses give ready calculations but none of these are intuitional in the sense of the spiritual science. These activities do not permit conscious willing except in the limited forms in which they manifest. Also they brook no encroachment by reason. But intuition as developed by the spiritual science widens the scope of reason and makes conscious willing possible in the highest possible degree in every direction. Indian philosophy by developing intuition fulfils the highest aspirations of the Western philosophy. Without the philosophy of intuition, as it is practised in the East, the philosophy of the West is similar to that of science before the telescope, the microscope and the special instruments of science were invented. It was not possible to know what the microbes were before the invention of the microscope. Any attempts to form a conjecture of the microscopic cells of life or matter must, obviously, have been perfect failure. To philosophise before developing all the latent powers of observation that are there in a man is not really scientific. It cannot engage serious men of action. It can never yield any tangible results. The proverb of the philosopher running after a black cat in a dark room while the cat is not there must continue to hold its own unless intuition is developed. Intuition is the golden key of blessedness. Intuition is the science of success.

Fourfold Sadhana by Swami Sivananda FOURFOLD Sadhana of the student in the path of Jnana Yoga consists of Viveka, Vairagya, Shadshampat or sixfold virtues and Mumukshutva or strong yearning for liberation. Viveka dawns in a man, through the grace of God, who has done virtuous actions in his previous births as offerings unto the Lord without expectation of fruits and without egoism. Viveka is the discrimination between the real and the unreal, the permanent and the non-permanent, Atman and Anatma. You must first develop Viveka or discrimination between the real and the unreal and Vairagya or dispassion for the enjoyment of objects herein and hereafter. Then only you will have success in the practice of Sama. Vairagya born of Viveka only will be of a lasting nature. Such a Vairagya only will be helpful to you in your spiritual practices. Karana Vairagya due to loss of property of death of wife or son will be temporary. It will be of no use to you. It is volatile like ammonia. Sama is serenity of mind produced by the constant eradication of Vasanas or desires. Whenever desires crop up in your mind do not try to fulfil them. Reject them through discrimination, right enquiry and dispassion. You will get tranquillity of mind and mental strength by constant practice. The mind is thinned out. The mind is checked directly from wandering. Its out-going tendencies are curbed. If the desires are eradicated, the thoughts also will die by themselves. The mind is detached from the manifold sense objects by continually observing their defects and is fixed on Brahma. In the practice of Sama, the five Jnana-Indriyas or organs of knowledge, viz., ear, skin, eye, tongue and nose are also controlled. Dama is the control of the external organs, i.e., the organs of action or the five Karma-Indriyas, viz., organ of speech, hands, feet, genitals and the anus and the external instruments, the organs are withdrawn and fixed in their respective centres. The eyes run outside to see a beautiful object. If you at once withdraw the eyes from that object, it is called Dama. You should restrain the other Indriyas also by the practice of Dama. Some say, Practice of Dama is not necessary. It is included in Sama. The Indriyas cannot work independently. They can work only in conjunction with the mind. If the mind is checked, the Indriyas will come under control automatically. The mind will come under control very easily if Dama also is practised. It is a double attack on the enemy from within and without. He is crushed or subdued soon. If the front and back doors are closed simultaneously, the enemy is caught quite readily. There is no escape for him on any side. by practice of Dama you do not allow either the Indriyas or the mind to come in contact with the objects. You do not allow the mind to come through the external instrument, viz., the eye, to assume the form of the object. In neophytes the mind never remains self-centred despite rigorous practice of Sama. It tries to run outside towards external objects. If Dama is also practised, it will be of immense help to curb the mind efficiently. If you tie the hands of a mischievous boy, he tries to do mischief with the feet. If his feet, also are tied he keeps quiet. Sama corresponds to the tying of the hands and Dama to the tying of the feet. Therefore the practice of Dama is also necessary. Dama is a practice of a student of Jnana Yoga. Pratyahara corresponds to the practice of Dama. Pratyahara is the practice of a Raja Yogi. In the former it follows the practice of Sama; in the latter it follows the practice of Pranayama. In the former the Indriyas are withdrawn by calming or restraining the mind; in the latter the Indriyas are withdrawn by restraining the Prana. The Indriyas can be withdrawn more effectively by the process of double withdrawal, by withdrawing the mind and the Prana at the same time. It is the mind that moves the Indriyas. It is the Prana that vivifies or energises or galvanises the Indriyas. Sama and Dama are strictly speaking Raja Yogic practices. Now we come to the practice of Uparati. Some define Uparati as renunciation of all works and taking up Sannyasa. Uparati follows the practice of Sama and Dama. Uparati is self-withdrawal. It consists in the mind-function ceasing to act by means of external objects. Uparati is extreme abstention. It is the turning of the mind from the objects of enjoyment. The mind of the student who is established in Uparati will never be agitated even a bit when he sees a beautiful object. There will be no attraction. He will have the same feeling which he experiences when he sees a woman as when he looks at a trees or a log of wood. When he looks at delicious fruits or palatable dishes, he will not be tempted. He will have no craving for them. He will have no craving for any particular object or dish. He will never say, I want such and such a preparation for my food. He will be satisfied with anything that is placed before him. This is due to the strength of mind he has developed by the practice of Viveka, Vairagya, Sama and Dama. Further the mind is experiencing a wonderful calmness and transcendental spiritual bliss by the above practices. It does not want these little, illusory pleasures. If you have got sugar-candy, your mind will never run after black sugar. You can wean the mind from the object to which it is attached by training it to taste a superior kind of bliss. If you give cotton-seed extract to a bull or a cow, it will not run towards dry grass or hay. Mind is like the bull. Those who practise Brahmacharya must be fully conversant with the technique of Sama, Dama and Uparati. Then only