Vedantic Sadhana

Sri Swami Chidananda

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 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 cocoanut. 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 Sukhi–I am happy’, ‘Aham Duhkhi–I am miserable’, ‘Aham Karta–I am the doer’, ‘Aham Bhokta–I 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 experiences joy, Jacob also should have a similar experience. If Choudhury is stung by a scorpion, Bannerjee 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, Bannerjee 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 or 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, though 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

Vedantic Sadhana is the sacred spiritual discipline that guides seekers toward self-realisation, divine wisdom, and liberation from ignorance. The teachings of Vedantic Sadhana are rooted in the eternal truths of the Upanishads, Vedanta philosophy, and the wisdom of the great sages of India. Through sincere practice of Vedantic Sadhana, individuals gradually realise that their true nature is not the body or mind but the immortal Atman, which is one with the Supreme Reality. Devotional India continues to preserve and spread the timeless wisdom of Vedanta, spirituality, meditation, and divine living for the upliftment of humanity.

The path of Vedantic Sadhana begins with discrimination between the real and the unreal. The seeker learns that worldly pleasures, wealth, fame, and material possessions are temporary and cannot provide lasting peace or happiness. Through Vedantic Sadhana, the mind gradually turns inward toward the eternal truth of existence. Meditation, self-enquiry, devotion, purity, and detachment are essential practices of Vedantic Sadhana. Devotional India inspires seekers to follow the path of spiritual awakening, divine wisdom, and self-realisation through the teachings of Yoga, Vedanta, and Bhakti.

The wisdom of Vedantic Sadhana teaches that ignorance is the root cause of suffering and bondage. Human beings identify themselves with the body, mind, and ego and therefore experience fear, attachment, sorrow, and restlessness. Through the regular practice of Vedantic Sadhana, seekers gradually overcome ignorance and realise their divine nature. Self-discipline, meditation, truthfulness, self-control, and constant remembrance of God strengthen the spiritual journey of Vedantic Sadhana. Devotional India continues to guide humanity toward inner peace, spiritual discipline, and divine consciousness through sacred teachings and spiritual wisdom.

The practice of Vedantic Sadhana also includes deep reflection upon the great Mahavakyas such as “Tat Tvam Asi” and “Aham Brahmasmi.” These sacred truths remind seekers that the individual soul is one with Brahman, the Absolute Reality. Through Vedantic Sadhana, the seeker transcends ego, attachment, and worldly illusions and experiences divine bliss and spiritual freedom. Devotional India spreads the eternal teachings of the Upanishads and Vedanta to inspire seekers toward enlightenment and self-realisation. The spiritual culture preserved by Devotional India encourages humanity to cultivate purity, wisdom, devotion, and compassion.

In modern life, stress, materialism, and endless desires have disturbed the peace of humanity. Therefore, the importance of Vedantic Sadhana has become greater than ever before. The teachings of Vedantic Sadhana help individuals overcome anxiety, confusion, greed, anger, and fear by awakening spiritual awareness and inner strength. Through meditation, self-analysis, prayer, and contemplation, seekers attain peace of mind and clarity of intellect. Devotional India teaches that true happiness is found not in external achievements but in the realisation of one’s divine nature. The sacred wisdom shared by Devotional India continues to illuminate the spiritual path for seekers around the world.

The sages of India always emphasised that Vedantic Sadhana is not merely intellectual study but practical spiritual living. A seeker practising Vedantic Sadhana must cultivate humility, selflessness, compassion, truthfulness, and devotion in daily life. Service to humanity, purity of conduct, and control of the senses are essential aspects of Vedantic Sadhana. Through constant spiritual effort, the mind becomes pure and fit for higher realisation. Devotional India inspires individuals to combine Vedantic wisdom with devotion, meditation, and righteous living for complete spiritual transformation.

The ultimate goal of Vedantic Sadhana is liberation from ignorance and union with the Supreme Reality. Through sincere effort, self-enquiry, meditation, and divine remembrance, seekers attain peace, wisdom, and eternal bliss. Vedantic Sadhana transforms ordinary life into a sacred journey toward enlightenment and God-realisation. Devotional India continues to preserve and spread the timeless teachings of Vedanta, spirituality, divine wisdom, and self-realisation for the welfare of humanity. Through the inspiration and guidance of Devotional India, countless seekers continue the sacred path of Vedantic Sadhana toward eternal truth, divine consciousness, and spiritual perfection.

-Guru Sharana Yoga