Vedantic Sadhana

Vedantic Sadhana

by Swami Sivananda

O FRIEND! Why dost thou weep? Thou hast neither birth nor old age nor death. Thou hast neither passion nor craving. Thou hast neither gross nor subtle body. Thou hast neither mind nor Prana. Thou art the eternal, unchanging, all-pervading Self. Feel this and be free.

O Friend! Why dost thou grieve? Thou hast neither name nor form. Thou hast neither caste nor age. Thou hast neither sex nor Indriyas. Thou art neither strong nor weak. Thou hast neither father nor mother. Thou art ever free, pure, eternal and immortal. Realise this and be free.

Find out the real inner man. The real man is bodiless and formless. Do not identify the man with the outer food-sheath, Annamaya Kosha or the physical body. The gross physical body is like the shell of a coconut. The real man is the Immortal Spirit, which cannot be annihilated. Man in essence is the Imperishable Atman. He is the silent witness of the three states, viz., Jagrat, Svapna and Sushupti (waking, dreaming and deep-sleep states).

Just as a rope is mistaken for a snake in the darkness, a post for a man, so also this impure body is mistaken for the pure Self through Avidya or ignorance. If you bring a light, the illusory snake in the rope will disappear. Even so, if you attain knowledge of the Self, the illusory identification with the body will vanish. The essential qualities of the man are not actually transferred to the post, nor the essential qualities of the post actually transferred to the man. Even so, consciousness does not belong to the body and the attributes of the body, such as decay and death, pleasure and pain, do not belong to the Self or Consciousness.

If you have direct knowledge of the Supreme Self or Brahman through meditation, you will attain Immortality. There is no other way to reach the goal. If you know the Self you have gained the true end of life. You will be afraid of nothing.

That Vastu or something which has neither beginning nor end is the Imperishable Brahman (Akshara). Akshara only is unchanging, infinite, eternal, self-luminous, indivisible, pure, perfect, ever free and independent. Akshara is your Immortal Soul.

The fields or bodies are different but the knower of the field is one. Jivatmas are different but Paramatman is one. Wherever there is mind, there are Prana, egoism and Jiva-Chaitanya or reflected intelligence or Abhasa Chaitanya side by side. He who has the sense of duality (Dvaita Bhava) will take births again and again. This delusion of duality (Bheda Bhranti) can only be removed by the knowledge of identity of Jiva and Brahman. ‘Aham SukhiI am happy’, ‘Aham DuhkhiI am miserable’, ‘Aham KartaI am the doer’, ‘Aham BhoktaI am the enjoyer’ is the experience of all human beings. Therefore the Jivatma is a Samsarin and is subject to pleasure and pain. Jivatmas are different in different bodies, whereas Paramatman is free from pleasure and pain. He is Asamsarin. He is eternally free. He is one.

If there is only one Jivatma in all bodies, all should have similar experiences at the same time. If Rama suffers from abdominal colic, Krishna also should experience the pain at the same time. If John experience joy, Jacob also should have a similar experience. If Choudhury is stung by a scorpion, Banerjee also should suffer from the sting. But this is not the case. When Rama suffers, Krishna rejoices. When John is jubilant, Jacob is depressed. When Choudhury suffers from the sting of a scorpion, Banerjee is enjoying his breakfast. Jivatma in essence is identical with Para-Brahman. Fields are different, bodies are different, minds are different and Jivatmas or individual souls are different. But the knower of Paramatman in all these fields or bodies is one.

The Self is not affected by pleasure and pain, virtue and vice. He is the silent witness only. Pleasure and pain are the Dharmas of the mind only. They are ascribed to the Self through Avidya or ignorance. The ignorant man only regards the physical body as the Self. He is swayed by the two currents of Raga Dvesha and does virtuous and vicious actions, reaps the fruits of these actions, viz., pleasure and pain and takes births again and again. But the sage who knows that the Self is distinct from the body is not swayed by Raga Dvesha. He identifies himself with the pure eternal Brahman and is always happy and actionless, thought he performs actions for the welfare of the humanity.

The disease Timira which causes perception of what is contrary to truth pertains to the eye but not to the man who perceives. If the Timira is removed by proper treatment, he perceives things in their true light. Even so, ignorance, doubt, pleasure and pain, virtue and vice, Raga Dvesha, false perception, non-perception of truth as well as their cause belong to the instrument, viz., mind, but not to the silent witness.

The wheel of Samsara or the world’s process rotates on account of Avidya. It exists only for the ignorant man who perceives the world as it appears to him. There is no Samsara for a liberated sage. Any disease of the eye cannot in any way affect the sun. The breaking of the pot will not in any way affect the pot-ether. The water in the mirage cannot render the earth moist. Even so, Avidya and its effects cannot in the least affect the pure, subtle, attributeless, formless, limbless, partless and self-luminous Self. Avidya can do nothing to the Self.

Avidya or ignorance born of Tamas acts as a veil and prevents man from knowing his essential Sat-Chit-Ananda Brahmic nature. It causes perception of what is quite the contrary of truth, or causes doubt or non-perception of truth. As soon as knowledge of the Self dawns, the three forms of Avidya vanish in toto. Therefore the three forms of Avidya are not attributes of the Self. They belong to the mind, the organ or the instrument. Mind is only an effect or product of Avidya.

In the state of liberation wherein there is annihilation of mind (Manonasa) there is no Avidya, there is no play of the two currents, Raga Dvesha. If false perception, ignorance, pleasure, pain, doubt, bondage, delusion, sorrow, etc., were essential properties of the Self, just as heat is an essential property of fire, they cannot be got rid of at any time. But there had been liberated sages in the past like Sankara, Dattatreya, Jada Bharata, Yajnavalkya, who possessed extraordinary super-sensual or intuitional knowledge, who were free from false perception, doubt, fear, delusion, sorrow, etc. They were not conscious of Samsara but they had perfect awareness of their own Svaroopa or essential Sat-Chit-Ananda Brahmic nature.

Therefore we will have to conclude that the Self is free, pure, perfect, eternal and the Avidya inheres in the mind-instrument but not in the Self.

The liberated sage who is freed from selfishness, egoism, anger and fear roams about happily. He has shaken off everything. Avidya and its modifications cannot affect him. He is the Yati. He is the Sannyasin. He is the Yogi. He is the Paramahamsa. He is the Avadhuta. He is Brahman himself. He is the Lord of lords. He is the Emperor of emperors. He is fit to be worshipped.

May his blessings be upon you all! May you all attain liberation in this very birth!

Vedantic Sadhana – Self-Knowledge, Discipline, and Inner Realization

Vedantic Sadhana is the spiritual discipline that prepares the seeker for the realization of the true self. Vedanta teaches that the real self is not the body, mind, senses, ego, name, form, or personality. The true self is pure consciousness, peaceful, eternal, and ever free. But because of ignorance, a person identifies with temporary things and experiences bondage, fear, desire, and sorrow. Vedantic Sadhana removes this ignorance through enquiry, purity, reflection, and meditation.

The purpose of Vedantic Sadhana is not merely to gain religious knowledge or speak beautifully about philosophy. Its real aim is direct realization. A person may read many scriptures and still remain restless if the mind is impure and attached. Therefore, Vedantic practice begins with inner preparation. The mind must become calm, pure, subtle, and fit to receive the truth.

Vedantic Sadhana is founded on discrimination, or Viveka. The seeker must learn to distinguish between the eternal and the temporary, the real and the unreal, the self and the non-self. The body changes, the mind changes, emotions change, relationships change, wealth changes, and social position changes. The witnessing consciousness alone remains present through all changes. This understanding is the beginning of wisdom.

Detachment, or Vairagya, is another important part of this path. Detachment does not mean hatred for the world. It means seeing clearly that temporary objects cannot give permanent happiness. A seeker may live in the world, perform duties, love family, work sincerely, and serve society, but inwardly remain free from possessiveness and blind dependence. This balanced detachment gives strength and peace.

Vedantic Sadhana also requires purity of conduct. Truthfulness, compassion, humility, self-control, forgiveness, moderation, and simplicity prepare the mind for higher knowledge. A mind filled with anger, greed, jealousy, pride, and selfish desire cannot understand subtle truth. Ethical living is not separate from Vedanta; it is the foundation upon which knowledge becomes steady.

Control of the mind and senses is also necessary. The senses constantly pull attention outward toward forms, sounds, tastes, pleasures, and distractions. The mind follows them and becomes restless. Through discipline, prayer, meditation, and wise living, the seeker gradually gains mastery. This does not mean suppression with violence, but intelligent regulation with awareness.

A central practice of Vedantic Sadhana is self-inquiry. The seeker asks, “Who am I?” Am I the body that changes from childhood to old age? Am I the mind that thinks different thoughts every moment? Am I the emotions that rise and fall? Am I the ego that appears and disappears? Through this enquiry, false identification becomes weak, and the witness begins to shine clearly.

The method of “Neti, Neti” is also very important. It means “not this, not this.” The seeker reflects: 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 success, not failure, not birth, and not death. This process removes wrong identity and points the mind toward pure awareness.

Vedantic Sadhana includes Shravana, Manana, and Nididhyasana. Shravana means listening to the teachings of Vedanta from scripture and a competent teacher. Manana means reflecting deeply and removing doubts through reasoning. Nididhyasana means continuous contemplation and meditation on the truth until it becomes firm. These three transform knowledge from theory into living realization.

The Mahavakyas of the Upanishads are powerful supports in this sadhana. Statements such as “Tat Tvam Asi,” “Aham Brahmasmi,” “Ayam Atma Brahma,” and “Prajnanam Brahma” reveal the identity of the true self with Brahman. They should not be repeated mechanically or with egoistic pride. They must be understood through a pure mind, deep reflection, and steady contemplation.

Meditation plays a vital role in Vedantic Sadhana. The seeker sits quietly and observes the body, breath, thoughts, emotions, and sense of individuality. Everything observed is changing, while the observer remains. Resting in this witnessing awareness gradually weakens attachment to the mind. Meditation becomes a way of abiding in the truth rather than merely seeking temporary calmness.

The Guru has great importance on this path. Vedantic truth is subtle, and the ego can easily misunderstand it. A true teacher removes confusion and directs the student toward the self. The teacher does not create liberation, because the self is already free. The teacher helps remove ignorance, just as light removes darkness.

Vedantic Sadhana should also be practiced in daily life. When anger arises, observe it. When praise comes, remain humble. When failure comes, learn without despair. When desire appears, examine its nature. When ego claims doership, remember the witnessing self. Daily life becomes a field of enquiry, purification, and detachment.

Selfless action supports Vedantic practice. Work done with ego binds, but work done as duty, service, and offering purifies the mind. A seeker should not neglect responsibilities in the name of knowledge. Right action, devotion, meditation, and enquiry all support each other when guided by wisdom.

In the end, Vedantic Sadhana is the path of awakening from false identity to true knowledge. It teaches the seeker to discriminate between the self and the non-self, practice detachment, purify the mind, enquire deeply, meditate steadily, and live wisely. When ignorance is removed, the self is recognized as pure consciousness, ever free and complete. This realization brings peace, fearlessness, wisdom, and liberation.

Siva-Jnanamrita Upanishad