Easy Steps to Vedanta

Easy Steps to Vedanta

by Swami Sivananda

1. Adhyasa

The Jiva falsely superimposes the body and other limiting adjuncts which are not Self upon himself and identifies himself with them. This identification constitutes bondage. The freedom from this identification is Moksha. That which causes this identification is Avidya or nescience. That which removes this identification is Vidya. Attainment of knowledge of the Self eradicates this Avidya and its effects. The Svarupa of Moksha is the attainment of Supreme Bliss and removal of all kinds of sufferings.

From illusion springs separation, difference, duality, manifoldness and variety. Illusion is born of ignorance. All sorrows, tribulations, miseries and troubles have their root in ignorance. Ignorance creates illusion and separateness. Therefore destroy the ignorance by the sword of knowledge of the Self and become free.

Adhyasa means superimposition. Snake is superimposed on the rope. Silver is superimposed on mother of pearl. This is Adhyasa. Adhyasa, Kalpana, Bhranti, Bhrama are synonymous terms. Adhyasa is mistaken ascription or imputation to something of an essential nature or attributes not belonging to it. This world and body are superimposed upon Brahman or the Atman.

Just as a stick burning at one end, when waved round, causes an illusion of a circle of fire (Alata Chakra), so also is the case with the multiplicity of this phenomenal universe. The circle of fire is an illusion. Similarly, this relative world is also an illusion. The only Reality is Brahman which is the constant witnessing subject, which is the support on substratum for this world. This illusion is due to Avidya. When Avidya is destroyed by attaining knowledge of the Self, names and forms will vanish. You will behold the Self only everywhere.

2. Nature of Brahman

What is neither short nor long, neither that nor this, neither that much nor this much – that should be understood as Brahman. by knowing Brahman everything else becomes known; there remains nothing else to be known.

The ultimate Reality is Brahman or the Supreme Self. Brahman is one Being without a second. Brahman is all-that-which-is. It is that from which the world originates, that in which the world exists and that in which the world is dissolved. It is infinite, eternal, changeless, self-luminous and Absolute. Time and space are within it. It is indivisible homogeneous essence.

Atman is always the witnessing subject. It can never be the object. The subject is the universal Self whose nature is intelligence (Chit). The object comprises whatever that is of a non-intelligent nature (Jada), viz., bodies with their senses and the objects of the senses.

3. Sadhana

When you attend a musical performance you also begin to shake your head and keep Tala with your hands or feet although you are a witness only. Even so the Jiva, though he is a witness in reality, plunges himself in worldly enjoyments when he begins to taste a bit of it.

Severe knocks and blows alone can induce Vairagya in man, turn him towards God and make him give up the clinging to wife, children, property, etc. Pain is a great blessing in disguise. Pain is an eye-opener.

Just as the witness of a chair is different from the chair and is not the chair, so is the witness of this body. The nature of the witness is reality, bliss and knowledge. The chair and the body are insentient. Know, O Ram! Therefore that you are not the body, you are the witnessing consciousness or intelligence.

O followers of the philosophy of flesh! Give up this clinging to this body, wife and children. Try to know the inner immortal Lord of life who dwells in this body, who is the inner Ruler, by whom you live, by whom the senses and intellect are illumined. Do not mistake the transient body for the immortal, changeless, self-luminous Atman.

Just as a mother, in order to pacify her child that is weeping, places before it a plantain fruit or biscuit or a sweetmeat, so also the spiritual preceptor pacifies those who are weeping in the Samsara on account of the three kinds of fever, by placing before them the most delicious and valuable spiritual food, viz., the great sentences of the Upanishads or Mahavakyas which proclaim about the identity of the individual soul with the Supreme Soul. They say: My beloved children! Weep no more. You are in essence the Sat-Chit-Ananda Brahman. Give up identification with this perishable body. Tat Tvam Asi, Thou art that. Realise the Self and rejoice.

Understand the right significance of the Tat Tvam Asi Mahavakya or the great sentence of the Upanishads. The knowledge relating to the identity of the individual soul and the supreme soul that arises from great sentences of the Upanishads like ‘Tat Tvam Asi’ (Thou art That) is the means to emancipation.

If you have a clear knowledge of the five sheaths, you will not be deluded. Therefore try to understand the nature of the five sheaths and their functions first. That which is distinct from the five sheaths and their functions is Sat-Chit-Ananda Atman, your own Self. This Atman is immanent in all beings. It exists everywhere and at all times. Negate, sublate or eliminate the sheaths or illusory Upadhis and identify yourself with the support of these sheaths, the one homogeneous essence, the Immortal Self.

You simply waste your energy and time by entering into hot discussion regarding the questions: Why God created this world? Is this world real or unreal? It would matter nothing to you whether the world be real or not. You will not gain anything substantial by entering into such controversies. You will have to forget the world if you want to realise the Self. You will have to dive deep into the chambers of your heart by withdrawing the mind and the outgoing senses to rest in the Supreme Self. Give up, therefore, these useless discussions and proceed straightaway in the quest of the Self and in its realisation. Instead of counting the number of leaves in a tree, try to eat the fruit directly. Try to enjoy the eternal bliss of the Self by direct realisation. This is wisdom.

The moss that is momentarily displaced in a tank resumes its original position in the twinkling of an eye. Similarly Maya envelops even the wise, if they are careless even for a minute. Therefore sleepless vigilance is necessary in the spiritual path. The proverb goes; There is many a slip between the cup and the lip. Before you begin to eat the fruit of wisdom, the monkey Maya will snatch it away from your hand. Even if you swallow it, it may get stuck to your throat. Therefore you will have to be ever vigilant and careful till you attain the Bhuma or the highest realisation. You should not stop your Sadhana falsely thinking that you have reached the goal.

There are three main stages in the path of Jnana: (1) the Sadhana stage; (2) glimpses, Alpam; (3) Sahajavastha or native state in which one is firmly established in the Brahmic consciousness or his own Sat-Chit-Ananda Svarupa. Do not stop the Sadhana when you get the glimpses (Alpam). Continue till you are established in Sahajavastha (Bhuma).

4. Nature of a Jivanmukta

Just as you think when you look at the pictures of fruits, flame, knife, trees, rivers, etc., that they are false, so also the Jivanmukta or liberated sage feels when he looks at the world that all the forms are false.

When you behold a large mass of people in a great festival you simply see them, you have no attachment for anybody. Even so a Jivanmukta beholds the world. He has no attachment for anyone.

In the vast ocean of Brahman full of nectar of homogeneous bliss, the Jivanmukta neither sees nor hears. He remains in his own nature of Sat-Chit-Anandarupa. He sees his Atman as secondless through Nirvikalpa Samadhi. His vision or experience is beyond description. He has attained supreme quiescence. He is ever happy. He is of a pure nature. He has realised himself to be Chaitanya or pure consciousness alone. He is ever resting at perfect ease in the pleasure-garden of his own Atman.

Easy Steps to Vedanta – Simple Practice, Self-Knowledge, and Inner Peace

Easy Steps to Vedanta means understanding and practicing Vedantic wisdom in a simple, practical, and steady way. Vedanta may appear very deep because it speaks about Brahman, Atman, Maya, ignorance, bondage, liberation, and non-duality. But its basic message is very clear: you are not merely the body or mind; your true self is pure consciousness, peaceful, eternal, and free.

The first easy step is to develop the habit of enquiry. Ask yourself, “Who am I?” Am I only this body that changes with age? Am I only this mind that becomes happy, sad, angry, or afraid? Am I only this ego that wants praise and fears blame? This simple question begins the Vedantic journey. It turns attention from the outer world to the inner self.

The second step is discrimination. Learn to distinguish between the permanent and the temporary. The body changes, thoughts change, emotions change, relationships change, wealth changes, and circumstances change. But the awareness that knows all these changes remains present. This awareness is closer to the real self than anything else.

Easy Steps to Vedanta also include detachment. Detachment does not mean hating the world or avoiding responsibility. It means understanding that temporary objects cannot give permanent happiness. Enjoy what comes through dharma, but do not become a slave of enjoyment. Perform duties sincerely, but do not lose peace over results.

The next step is to purify the mind. A restless and impure mind cannot understand subtle truth. Truthfulness, kindness, humility, self-control, forgiveness, moderation, and compassion are very important. These qualities make the mind calm and fit for Vedantic reflection. Without purity, Vedanta remains only theory.

Easy Steps to Vedanta begin in daily conduct. Speak gently. Avoid unnecessary arguments. Control anger. Eat moderately. Reduce gossip. Keep good company. Read a little spiritual teaching every day. Serve someone without expectation. These small practices slowly change the inner atmosphere and prepare the heart for knowledge.

Another important step is selfless action. Work is not an obstacle when done in the right spirit. Work becomes bondage when it is full of ego and attachment. Work becomes worship when it is done as duty, service, and offering. A student, worker, parent, teacher, or householder can all practice Vedanta through sincere and selfless action.

Devotion also makes Vedanta easy. Prayer, mantra, worship, remembrance of God, and gratitude soften the heart. Knowledge without devotion may become dry or proud. Devotion removes ego and brings humility. When actions are offered to the Divine, the mind becomes lighter and more peaceful.

Meditation is another simple step. Sit quietly every day, even for a few minutes. Observe the body, breath, thoughts, emotions, and ego. Do not fight the mind harshly. Watch calmly. Notice that everything observed is changing. The observer remains. This observer, the witnessing awareness, is the key to Vedantic understanding.

Easy Steps to Vedanta also include the practice of “Neti, Neti,” meaning “not this, not this.” Reflect gently: I am not the body, not the senses, not the restless mind, not the changing emotions, not the ego, not pleasure, not pain. This does not create emptiness. It removes false identification and points toward pure consciousness.

The Mahavakyas of the Upanishads can be used for contemplation. Statements such as “Tat Tvam Asi,” “Aham Brahmasmi,” and “Ayam Atma Brahma” reveal the unity of Atman and Brahman. These should not be repeated with pride. They should be reflected upon with humility, purity, and a sincere desire for truth.

Vedanta becomes easier when one understands the witness attitude. In every situation, try to observe. When anger comes, observe it. When fear comes, observe it. When praise comes, observe the ego. When sorrow comes, observe the mind. You are the awareness in which these experiences appear and disappear. This practice gives inner freedom.

Good company is also helpful. The mind becomes influenced by people, books, conversations, and environments. Seek noble company, uplifting thoughts, and spiritual teachings. Avoid influences that increase restlessness, negativity, pride, and desire. Satsang makes the path easier and keeps aspiration alive.

Easy Steps to Vedanta do not require outer show. Real progress is seen in calmness, humility, self-control, compassion, and steadiness. A person may know many scriptures but still be far from Vedanta if ego remains strong. Another person may know only a few teachings but live them sincerely. Living truth is more important than displaying knowledge.

The body should be treated as an instrument. Keep it healthy and disciplined, but do not identify completely with it. The mind should be trained, but do not become its slave. The intellect should be sharpened, but do not become proud of it. Use all these as tools for spiritual growth, while remembering that the true self is beyond them.

Daily life itself can become Vedanta. Home, work, study, relationships, difficulties, and duties are all fields of practice. When success comes, remain humble. When failure comes, remain steady. When desire arises, use discrimination. When someone suffers, serve with compassion. This is Vedanta made practical.

In the end, Easy Steps to Vedanta are simple but powerful: enquire into the self, discriminate between the real and unreal, practice detachment, purify the mind, serve selflessly, meditate daily, cultivate devotion, and live as the witness. Through these steps, Vedanta changes from philosophy into experience. The seeker gradually rises from ignorance to wisdom, from restlessness to peace, and from bondage to inner freedom.

Secret of Raja Yoga