Garland of Vedanta

Garland of Vedanta

by Swami Sivananda

A VEDANTIN says, ‘Nothing is mine and everything is mine’. As the world is a mere appearance he is quite right in saying, ‘nothing is mine’. As he has realised the Self, as the world has no independent existence apart from Brahman or the Self, he says, ‘everything is mine.’ He has controlled the organ of smell and Prithivi Tattva and so all objects of smell and sense belong to him. He has controlled the palate or tongue and the Apas Tattva and so all objects of taste, fruits and other dainties belong to him. He has controlled the organ of sight or eye and Agni-Tattva and so all objects of sight and beauties and gardens belong to him. He has controlled the organ of touch and Vayu Tattva and so all objects of touch belong to him. He has controlled the organ of hearting and the Akasa Tattva and so all the sounds and music belong to him.

Identification with the body (Deha Adhyasa) brings pain. When one attains knowledge of the Self, he will experience no pain although there is some disease in the body. He is above body consciousness. A highly developed Hatha Yogi only, who has control over the atoms and Kaya Siddhi, can keep his body without ailment. Rise above body and always identify yourself with the painless, diseaseless Atman. You will be free from pain. When you are in deep sleep there is no pain even if you are suffering from any disease. When you are under chloroform there is no pain even if the leg is amputated. It is the linking of the mind with the body that causes pain. If the mind is taken away from the body consciously and fixed on all-blissful Self through constant mediation, you will have no pain even if the body is subject to any kind of ailments. This is Jnana Yoga Sadhana. Prarabdha has to be worked out. Therefore the body will be subject to diseases. The Jivanmukta will not experience any pain. The on-lookers may wrongly imagine that the sage is also suffering. It is a serious mistake. Ramakrishna Paramahamsa had cancer in the throat. Buddha had chronic dysentery. Sankara had piles. But they experienced no pain. When doctors asked Ramakrishna Paramahamsa: Why do you suffer like this? Can you not undergo the operation? He replied, I have given my mind to Mother Kali. How can I think of my body? How can I bring my mind back to the cage of flesh? I am always in bliss.

If you are deluded by a mirage for some time, you will not be affected by it again when you come to know that it is a mirage only but not water. Even so the world will appear for a Jivanmukta but he knows that it is unreal. He will not be attracted a bit by the objects. It is no more the world of sorrow for him. He knows fully well that it is mere appearance owing to the play of Maya.

The will of a Jivanmukta becomes one with the cosmic will. He experiences the bliss of cosmic consciousness. He feels that all ears are his ears, all eyes are his eyes, all mouths are his mouths, all tongues are his tongues, all hands are his hands, all legs are his legs, all minds are his minds. This will be a magnanimous experience indeed. Words will fail to describe adequately the grandeur of this experience. Realise this experience and be free.

O man! In essence thou art the blessed divinity. Thou art the immoral blissful Self. Why are you attracted towards the physical beauty, the beauty of landscapes and flowers when you are yourself the Beauty of beauties, the fountain-source of all beauties? Why do you admire the sun, moon, stars and lightning, when you are yourself the Sun of suns, the Light of lights? Why do you say ‘I am 40 years of age’, ‘I am at death’s door’, ‘Time has passed away’, when you are yourself the Eternity? Why do you say ‘I am fat’, ‘I am 5 feet and 6 inches’, when you are the Infinite? Why do you say ‘I have no money’, ‘I am very poor’, ‘I am penniless’, when you are the Emperor of the three worlds, the source of all wealth? Why do you say ‘I am helpless’, I am your most obedient servant’, when you are the Director and Governor of the whole world? Why do you say ‘I am miserably’, ‘I am restless’, when you are the embodiment of Bliss and peace? Why are you afraid of death or Lord Yama, when you are Existence Absolute? Why do you say ‘I am unwell’, ‘I am suffering from a chronic disease’, when you are all-health? Why do you say ‘I am ignorant’, ‘I know nothing’, when you are Knowledge Absolute? Realise the mysterious Sat-Chit-Ananda Atman through purification, concentration, meditation and identification. Rejoice in this wonderful Self and be free. Tat Tvam Asi, Thou art That, O dear Satyakama bold.

Garland of Vedanta – Wisdom, Self-Knowledge, and the Beauty of Non-Dual Truth

Garland of Vedanta means a collection of spiritual truths woven together like flowers in a sacred garland. Each teaching of Vedanta is beautiful by itself, but when they are understood together, they form a complete path to self-knowledge and liberation. Vedanta does not merely give ideas for discussion. It gives living wisdom that can purify the heart, steady the mind, and reveal the true self.

Vedanta teaches that the real self is not the body, mind, senses, intellect, ego, name, form, caste, profession, or social identity. The true self is Atman, pure consciousness, peaceful, eternal, and ever free. Due to ignorance, a person identifies with temporary coverings and suffers. The Garland of Vedanta begins by reminding the seeker of this central truth.

One flower in this garland is discrimination, or Viveka. The seeker must distinguish between the permanent and the temporary, the real and the unreal, the self and the non-self. The body changes, thoughts change, emotions change, possessions change, and relationships change. The witnessing consciousness alone remains unchanged. This discrimination is the foundation of Vedantic life.

Another flower is Vairagya, or detachment. Detachment does not mean hatred for the world. It means understanding that worldly objects cannot give permanent happiness. Wealth, pleasure, praise, power, and comfort may give temporary satisfaction, but they cannot remove inner emptiness. When this is seen clearly, craving becomes weaker and the mind turns toward truth.

Garland of Vedanta also includes the flower of purity. A mind filled with anger, greed, jealousy, pride, fear, and selfish desire cannot understand subtle truth. Therefore, truthfulness, compassion, humility, forgiveness, self-control, moderation, and simplicity are necessary. Purity makes the mind like a clean mirror that can reflect the light of the self.

Self-inquiry is another precious flower. The seeker asks, “Who am I?” Am I the body that grows old? Am I the mind that changes every moment? Am I the ego that seeks praise and fears blame? Through enquiry, false identities are examined and dropped. What remains is the witness, the pure awareness behind all experiences.

The method of “Neti, Neti” is also part of this garland. It means “not this, not this.” I am not the body, not the senses, not the breath, not the mind, not the intellect, not the ego, not pleasure, not pain, not birth, and not death. This negation does not create the self; it removes wrong identification and reveals what is always present.

Garland of Vedanta shines with the Mahavakyas, the great declarations of the Upanishads. “Tat Tvam Asi,” “Aham Brahmasmi,” “Ayam Atma Brahma,” and “Prajnanam Brahma” point to the identity of Atman and Brahman. These statements should not be repeated with pride or mechanical habit. They must be heard, reflected upon, meditated on, and realized through a pure mind.

Meditation is another essential flower. Vedantic meditation is not only relaxation. It is steady contemplation on the witness-consciousness. The seeker sits quietly, observes the body, breath, thoughts, emotions, and ego, and recognizes that all are changing objects. The awareness that knows them is the true self. Resting in this awareness brings inner peace.

Karma Yoga also belongs to the Garland of Vedanta. Selfless action purifies the heart and reduces ego. Work done with attachment binds, but work done as duty, service, and offering becomes worship. A seeker should perform responsibilities sincerely without becoming a slave of results. This prepares the mind for knowledge.

Devotion gives fragrance to this garland. Knowledge without devotion may become dry or proud. Devotion softens the heart and brings humility. Prayer, mantra, surrender, worship, and remembrance of the Divine help dissolve ego. When devotion and knowledge unite, spiritual life becomes both deep and sweet.

Vedanta also teaches the witness of the three states: waking, dream, and deep sleep. Waking comes and goes. Dream comes and goes. Deep sleep comes and goes. But the witness of all three remains unchanged. This analysis helps the seeker understand that Atman is not limited to any state of experience. It is the ever-present consciousness behind all states.

Garland of Vedanta includes the understanding of the Pancha Koshas and the three bodies. The body, prana, mind, intellect, bliss sheath, gross body, subtle body, and causal body are all observed and changing. Atman is distinct from them. The seeker learns to use these instruments wisely without mistaking them for the real self.

The world is also understood properly in Vedanta. It is not to be hated, but it should be seen as changing and dependent. Names and forms appear like waves on the ocean. The essence is one reality. When the seeker sees unity behind diversity, attachment becomes weaker and compassion becomes stronger.

A Guru has a special place in this garland. The teacher removes ignorance by explaining the truth clearly and guiding the seeker through doubt. The Guru does not create Atman, because Atman is already present. The Guru simply points to the self, just as light reveals what was hidden in darkness.

Garland of Vedanta must finally become practical. It should influence speech, thought, action, relationships, work, meditation, and daily choices. Speak truthfully, act selflessly, control anger, reduce desire, serve others, meditate regularly, study deeply, and remember the witness. Vedanta becomes real when it transforms life.

In the end, Garland of Vedanta is the beautiful collection of teachings that lead from ignorance to wisdom and from bondage to freedom. Its flowers are discrimination, detachment, purity, self-inquiry, meditation, devotion, service, Mahavakya contemplation, and self-knowledge. When these are woven together with sincerity, the seeker discovers the fragrance of inner peace and realizes the eternal self as pure consciousness, ever free and complete.

‘I’ is The Soul and not The Body