The Path to Enlightenment

Q. Swami, you say that one has to do certain things and not do others. How are we to know which is which? What is the authority?

A. The Shastras [scriptures] are the authority. The Manusmriti [a Hindu scripture] it­self declares, for example, that varnas [classes] and ashramas [stages of life] are only for physical purification, and that they do not affect the gain or loss of the highest [self].

Q. If that is so, why should we bother about varna and as­hrama, and the rules and regulations binding them?

A. Ah, they are required until you become free from attachment or raga. Until then, the regulations, limits and rules have to be obeyed to the very letter. The medicine has to be taken so long as the illness persists. Each type of illness has a special medicine for cure, and a different diet, and a special regimen. After one is rid of the illness, one can partake of a feast with the rest. Without accepting this, if the well and the ill both demand the same feast, it will lead to calamitous consequences. The varnas and the ashramas are the medicine prescribed for those who suffer from this bhavaroga, the ills of worldli­ness and worldly attachment. Raga (attachment) is the roga (illness), and roga can disappear only through a strict regimen. Unless you get well, you cannot be liberated. This is the true meaning of Vedanta [Hindu philosophy]; he who knows this, regardless of his ashrama, attains mukti [liberation].

Q. Swami! Have any great souls achieved moksha or liberation while in the grihasta ashram, the householder stage?

A. Janaka, Aswapathi, Dileepa [kings] — these are examples of persons who gained moksha as grihastas [householders].

Q. Swami! Is it not necessary to follow strictly the in­junction of the Shruti, which enjoins on man the duty of completing and observing the limitations and regulations of the brahmacharya [celibate] stage, and then the grihastha, and vaanaprastha [seclusion] stages before ultimately taking on sanyasa, the life of full renunciation? Or, can one take sanyasa even without going through the other steps?

A. Yes, whenever one gets detachment from objects, one can take sanyasa. Unless such a chance is seized, man is bound to fall. Whatever may be the stage or ashrama you are in, when you get full renunciation, you can enter upon the sanyasa stage from that very moment. There is no hard-and-fast rule that you must live through the three earlier ashramas or stages. This, too, is the injunction of the Shruti. The reason is: such a pure soul has undergone the training available in the other stages—the purification—in the crucible of life in previous births. His destructive tendencies have been rooted out and the progressive ones, the uplifting ones, have already been developed in the past births.

Q. How are we to know that such transformation has already been earned in the past births?’ Are there any signs by which we can discover that such and such an ashrama or stage can be skipped? If there are, please tell me.

A. The fact that a person has no inclination for the three ashramas, that he has no attachment or attraction toward them is a clear sign. If detachment has developed in the past birth, the inclination will be absent. Since awareness that the atman [self] alone is real has dawned, the person is unattached to the three earlier stages of life. When renunciation has appeared, one can give up worldly life even though the series have to be over-stepped. Shruti approves this. But the person who confers sanyasa must examine fully and convince himself that the person on whom he is conferring it is devoid of sensual im­pulses and attachments. Sanyasa should be given only to one who has no agitation in the mind, or vrittis as they are called; only such can be said to be unattached. The candidate, too, should examine him­self and see whether his inner consciousness is free from the gunas [characteristics], namely the dull, active, or even progressive. If it is not so free, he will not only break the vows of sanyasa and become an outcast, but he may even break down under the burden and meet a calamitous end.

Q. Is sanyasa of one kind or are there different kinds?

A. There are three types of sanyasa. They are deha­sanyasa, manosanyasa, and atmasanyasa.

Q. What does dehasanyasa mean?

A. It is sanyasa in appearance of the outer body. He wears the ochre robe, assumes the name, but has no awareness of the atma; he wanders amidst all the objective desires clinging to external things. He is like ordinary men for all intents and purposes.

Q. And manosanyasa?

A. One who adopts the manosanyasa gives up all decisions and desires; he has the mind under strict control; he is not guided by impulses or agitations; and he is ever calm and collected.

Q. You mentioned atmasanyasa as the third.

A. Here, he breaks through all thoughts about things that are unrelated to the atma, for he is ever im­mersed in the contemplation of the true reality, “Aham Brahmasmi—I am that”. He is steady in the consciousness of his being atma. His ananda [bliss] is continuous, akhanda [unbreakable]. This is called amritasanyasa. Only the light that emanates from the splendid solar orb can destroy the thickest darkness; similarly, without the splendor of atmasanyasa, ignorance cannot be dispersed—the encasements that hide the heart cannot be shattered and the atma cannot shine in its own glory.

Q. How are these types of sanyasas attained? What are the signs that they have been attained?

A. Dehasanyasa is attained by discrimination between the eternal and the temporary, the evanescent and the everlasting. Manosanyasa is reached by conquering the waywardness of speech, senses, and mind. Atmasanyasa is won by filling one­self with the principles of vedantic thought. When these educative influences become strong and you are well established in these virtues and attitudes, then you can get liberated as a result of the combined effect of these stages.

Q. Who among these are really fortunate, their lives being spent in a worthwhile way?

A. Well, he who like the bee sucks in silence and in great bliss the honey in the flower, who is intent on uninterruptedly tasting the nectar of atmic bliss, and, who ignores this world as but a ‘scene’, a drsya; he indeed is the most fortunate; his life is the most worthwhile.

Q. Then, Swami, what is it that is spoken of by the elders as attaining satya, nitya, nirmala, and shanti? How are these— namely truth, indestructibility, purity, and equanimity —to be attained?

A. As I said already, he who does not attach himself to the “scene” but who is engrossed in his own atmic bliss, it is he who attains satya, nitya, nirmala, and shanti. It is enough even if he attains one of them, for one includes all.

The Path to Enlightenment

The journey of The Path to Enlightenment begins within the silent chambers of the heart where truth slowly awakens through discipline, devotion, and inner awareness. Every seeker who walks on The Path to Enlightenment learns that real wisdom does not arise from worldly possessions but from understanding the eternal presence that guides life. Human beings often search for happiness outside themselves, yet the ancient saints and sages taught that lasting peace is found only when the mind becomes calm and pure. Through meditation, prayer, selfless service, and faith, one gradually discovers the deeper purpose of existence. Devotional India has preserved these sacred teachings for generations, inspiring countless souls to move toward spiritual awakening with sincerity and humility.

A sincere aspirant walking on The Path to Enlightenment must first learn the importance of controlling desires and negative thoughts. Anger, greed, jealousy, and ego cloud the inner vision and prevent the light of wisdom from shining clearly. Spiritual traditions teach that every action performed with love and purity transforms the mind and brings one closer to divine realization. When kindness becomes natural and compassion flows effortlessly, the heart starts experiencing a state of harmony that cannot be disturbed by external situations. Devotional India continues to share the wisdom of saints who remind humanity that true spirituality is expressed through noble conduct and unconditional love.

Meditation plays a vital role in The Path to Enlightenment because it helps the seeker move beyond distractions and discover inner silence. In moments of deep stillness, the mind slowly releases fear and attachment, allowing spiritual awareness to blossom naturally. Many enlightened masters explained that truth cannot merely be learned through books; it must be experienced through personal realization. A calm and disciplined life strengthens concentration and helps individuals remain steady during challenges. The journey may appear difficult at times, yet perseverance and faith make every obstacle an opportunity for spiritual growth. The Path to Enlightenment is not limited to monks or saints; it is open to anyone who sincerely longs for truth and inner peace.

Service to humanity is another sacred aspect of The Path to Enlightenment. When people help others without expecting rewards, the heart becomes purified and filled with divine joy. Selfless actions remove selfishness and expand awareness beyond personal interests. Feeding the hungry, comforting the suffering, and speaking words of encouragement become spiritual practices that uplift both the giver and receiver. The greatest teachers of history demonstrated that love expressed through action is one of the highest forms of worship. Devotional India encourages seekers to cultivate humility and compassion while walking this sacred spiritual journey.

Faith and patience are essential companions on The Path to Enlightenment. Spiritual growth does not happen overnight, and every seeker progresses according to personal effort and sincerity. Difficulties may arise, but challenges often strengthen inner determination and deepen wisdom. Those who remain steadfast eventually realize that divine grace is always guiding them toward higher understanding. Prayer, sacred chanting, and contemplation gradually purify the heart and awaken spiritual bliss within. As awareness expands, fear and confusion begin to disappear, replaced by clarity and peace.

Ultimately, The Path to Enlightenment leads to the realization that the divine presence exists within every living being. The seeker no longer feels separated from truth because the heart becomes filled with unconditional love and serenity. This awakening transforms ordinary life into a sacred experience where every action reflects wisdom and compassion. The Path to Enlightenment teaches humanity to rise above ignorance and discover the eternal light hidden within the soul. Through devotion, discipline, and selfless living, one can experience the timeless peace celebrated by saints across Devotional India and continue inspiring others with the beauty of spiritual awakening.

-Ashramas and Varnas