Vedanta: Introduction to Vedanta

By Sri Swami Sivananda

Vedanta

1. The Veda exclaims from time immemorial: "Ekam sat viprah bahudha vadanti - Existence is one; Sages call It by different names" Rig-Veda I-164-46. God, Brahman Allah, Isvara, Jehova, Ahurmazda, etc., are one. I offer my worship to that Supreme Being, One Eternal homogeneous essence, indivisible mass of bliss and intelligence - whom sages describe in a variety of ways through diversity of intellect.

 2. Vedanta is the religion of the Upanishads. It is the property of all. It has no quarrel with any religion whatsoever. It preaches universal principles. It inculcates the idea of that universal religion which is the fountainhead of all the religions of the world. It unites all. It shows the easy means to attain the Eternal Happiness, Peace and Bliss, the goal of human existence.

 3. The fundamental principles of Sri Sankara's system of Vedanta are beautifully summarised in the following couplet: "I express in half a verse what has been said in crores of books: Brahman is real; the world is phenomenal (unreal); and the soul (Jiva) is none else than Brahman."

 4. Realisation of the identity of the individual soul with the Supreme Soul eradicates totally the miseries born of the relative existence and removes the veil of ignorance in the individual soul. This realization can come by meditation or the right enquiry into: "Who am I? What is this universe? What is Atman or Soul? What is the relation between individual soul and the Supreme Soul? Whence have I come? Whither will I go?"

 5. Self is pure, eternal, unchanging, Immortal, Self-luminous, Infinite and all-pervading. He is Bliss Absolute. But the body is impure, changing, perishable, insentient and finite. It is composed of flesh and bones. And yet the ignorant man equates the two. Can there be any ignorance worse than this?

 6. The eye cannot perceive Him. The mind cannot reach Him. The gross worldly intellect cannot grasp Him. The speech cannot describe Him. The speech returns back along with the mind, as it is not able to describe Him in adequate terms. Sages declare: "We are baffled in our efforts to describe Him. His glory is indescribable. To describe Him is to deny Him." How can a finite mind grasp the Infinite? But He can be directly realised by that aspirant who is equipped with the four means of salvation, who does constant meditation, who has a sharp, subtle and pure intellect.

 7. The notion of duality of the apparent world of names and forms must be dissolved. The names and forms should be sublated and the hidden essence must be grasped. See the Self in all. Ignore the names and forms. Unite with all. Love all. Destroy all differences. Serve the Self in all. See the Self in all, in all actions. This is the Vedantic Sadhana.

 8. Behind this world-show, behind these physical phenomena, behind these names and forms, behind the feelings, thoughts, emotions and sentiments there dwells the silent Witness, thy Immortal friend and real well-wisher, the unseen Governor or Master, the invisible power of Consciousness. He is called the Supreme being, Atman, Brahman or the Infinite Self or the Immortal Soul. Know: Thou art That - 'Tat Tvam Asi' and be free for ever. You should live in the very spirit of Vedanta by destroying I-ness and mine-ness, selfishness and attachment. Then alone you can be really happy even while discharging the duties of your daily life. All-embracing, all-inclusive love must be cultivated and developed. That is all. Then you can feel the Self in all, the One in all. Vedanta is not a mere concept or a dogma. It is neither mere theory nor dry philosophy. It is a living experience, the melting of the individual soul in the ocean of Divine Consciousness or the Supreme Soul. Negate the body, identify yourself with the eternal Soul. Repeat mentally Om. Meditate on the Self and rest in your own Sat-chit-ananda Svarupa. May you live drowned in the Ocean of Brahmic Bliss in an illumined state!

1. You must be a practical Vedantin. Mere theorising and lecturing is only intellectual gymnastics and lingual warfare. This will not suffice. If Vedanta is not practicable, no theory is of any value. You must put Vedanta in daily practice, in every action. Vedanta teaches oneness or unity of Self. You must radiate love to one and all. The spirit of Vedanta must be ingrained in your cells or tissues, veins, nerves and bones. It must become part and parcel of your nature. You must think of unity, speak of unity and act in unity. If you deliver a thrilling lecture on the platform on Vedanta and say: "I am the all. I am the one Self in all. There is nothing but myself," and show in action next moment a different attitude of selfishness and separateness, you will not produce any impression on the public. You will be called a dry Vedantin only. Nobody will care for you.

 2. See how Raja Janaka lived. He lived the life of a practical Vedantin while ruling the kingdom. You cannot conceive of any man busier than Raja Janaka. He was ruling over millions of people and yet he was a sage, deep thinker, profound philosopher and practical Vedantin. He had no attachment to his property, body or his family. He shared what he had with others. He moved with all. He had equal vision and a balanced mind. He had a very busy life amidst luxuries. He was not a bit affected by external influences. He always kept up a serene mind. He held discussions with various sages on transcendental matters. That is the reason why he still lives in our hearts.

 3. Vedanta of knowledge of Self is not the sole property of Sannyasins or recluses who live in forests or caves of the Himalayas. Study the Upanishads and you will find that many Kshatriya kings who were very busy in their daily affairs of life were in possession of Brahma Jnana. They gave instructions to Brahmin priests even.

 4. Svetaketu Aruneya (grandson of Aruni), repaired to the assembly of the Panchalas. Pravahana Jaivali (the king of Panchala, a Kshatriya) asked him: "Boy, has your father instructed you?" "Yes, Sir," he replied.

 5. "Do you know to what place men go from here?" "No, Sir," he replied. "Do you know how they return again?" "No, Sir," he replied. "Do you know where the path of the Devas and the path of the Fathers diverge?" "No, Sir," he replied. "Do you know why that world (that of Fathers) never becomes full?" "No, Sir," he replied. "Then why did you say that you had been instructed? How could anybody who did not know these things say that he had been taught?" Then the boy, troubled in mind came to his father's place and said: "Though you had not taught me, you said you had instructed me. That fellow of a Rajanya (King, Kshatriya) asked me five questions, and I could not answer even one of them."

 6. Then Gautama went to the king's palace and when he reached the palace, the king offered him proper respect. In the morning, he went to the king in his assembly. The king said to him: "Sir, Gautama, ask a boon of such things as belong to the world of men." He replied: "Let such things as men possess may remain with you. Tell me the same speech which you address to my boy."

 7. The king was perplexed. He commanded: "Stay here for some time." Then he said: "As to what you have said to me, Gautama, this knowledge did not go to any Brahmana before you; and therefore this teaching belonged, among all the people, to the Kshatriya alone."

 8. Suka Deva had to go to Raja Janaka to have confirmation of his knowledge and realization. He was tested by Janaka in his Durbar. Raja Janaka arranged for music and dancing parties all around his palace to distract the attention of Suka Deva. There were various kinds of show and entertainments. Suka Deva was asked to carry in his hand a cup of milk that was filled to the very brim round his palace, and to make three rounds without allowing a drop to overflow and fall on the ground. Suka had complete success in his attempt as he was fully established in his Self. Nothing could distract his mind.

 9. An Englishman, a collector of a District, saw a sick patient on the road side in a dying condition. He was a very sympathetic man. He carried the patient to the neighbouring hospital on his own shoulders. Look at his feeling of oneness! He is a practical Vedantin whether he knows Upanishads or not. Many people and Sannyasins say: "Mahatma Gandhiji was a simple Karma Yogi only. He was not a Vedantin." There is no practical Vedantin greater than Gandhiji. He lived in every moment of his life the life of a practical Vedantin. He lived for the well-being of the world only. He was a nerve-centre for this world. He was one with all. He embraced all with pure love. Self-sacrifice, service, non-violence, truthfulness, purity, unity were his creed. But he had never put a label of a Vedantin. He never advertised: "I am Brahman. Aham Brahma Asmi."

 10. The sun, the flowers, the Ganga, the sandal trees, the fruit-bearing trees, the cows - all teach practical Vedanta to the world. They live for serving the humanity in a disinterested spirit. The sun radiates its light alike over a cottage of a peasant and a palace of a Maharaja. The flowers waft their fragrance to all without expecting anything. The cool, refreshing waters of the Ganga are drunk by all. The sandal tree wafts its aroma even to the man who cuts it with an axe. All fruit-bearing trees behave in the same manner. They please the gardener who nourished them as well as the man who cuts them. The cows live to nourish the babies, the children the invalids and the convalescents. Imagine for a moment that the world is devoid of cows for six months or the race of cows has become extinct. How miserable and weak you will become! The world will abound with anaemic patients. O selfish ignorant man! Learn lessons from these practical Vedantins and become wise.

 11. If a Yogi or Sannyasi who is able to keep up serenity of mind while living in the cave of a forest, complains of disturbance of mind when he lives in the bustle of a city, he has no control of mind. He has no inner spiritual strength. He is not a practical Vedantin. He has not Self-realisation. He has not attained the goal of life. He is still within the domains of Maya. A real Yogi or a practical Vedantin is one who can keep perfect calmness of mind while performing intense activities amidst the bustle of a city. This is the central teaching of the Gita. Lord Krishna says: "Remember me at all times and fight." Lord Krishna imparted His instructions to Arjuna in the battlefield. Though Arjuna was despondent in the beginning, he gained spiritual strength and fought in the battlefield with perfect tranquillity of mind. He became a practical Vedantin eventually.

 12. Behold the one homogeneous Self in all. Mentally repeat the formula or Mantra: "Om Ek Sat-chit-ananda Atma" whenever you perceive any form. Negate the illusory name and form and try to be one with the underlying, immortal essence. Serve all with Atma Bhava. Melt all illusory differences. Annihilate separateness. Destroy all unreasonable dislikes or prejudices. Mix with all. Include all. Embrace all. Share what you have (physical, mental, moral, spiritual) with all. Never remain idle even for a moment. Lead a life of intense activity, but in the midst of it keep always a calm mind and thus become a practical Vedantin. Glory to such practical Vedantins! May they radiate Joy, Peace and Love everywhere! May they move about as torch-bearers of Truth, Divine Light and Divine Splendour! May they demonstrate a life of practical Vedanta by their very exemplary living!

This is a world of diversity. Intellects are different. Faces are different. Religions are different. Sounds are different. Faiths are different. Colours are different. Faculties are different. Tastes and temperaments are different. But one thing is common in all. Everyone of us wants Nitya Sukha (eternal happiness), infinite knowledge, immortality, freedom and independence. These things can be obtained by knowledge of the Self alone.

 Everybody wants eternal happiness that is not mixed with sorrow and pain. Every effort is to achieve this happiness. But he does not know the place wherefrom he can get this supreme bliss. If you want to enjoy supreme bliss you will have to realise the Self, or get knowledge of Atman. The best means to acquire this knowledge is the enquiry of 'Who am I?' This enquiry has the potentiality of producing the quiescence of mind which will enable it to wade through this ocean of Samsara. It demands a subtle sharp, pure intellect, bold understanding and gigantic will. Enquiry of 'Who am I?' is the Vedantic method or Atma-Vichara.

 This common place 'I' that everyone is glibly talking about and relishing acutely every moment of his life, from the babbling baby to the fabulous old man must be clearly analysed.

The physical body or the Sthula Sarira is not the 'I'. It is the product of food. It comprises the material sheath. It is called by the name Annamaya Kosa or food-sheath. It lives on food and dies without it. It is made up of seven components or Dhatus or five elements. It is a bundle of skin, flesh, fat, bones, marrow, blood and a lot of other filthy things.

 It does not exist before birth or after death. It lasts only for a short intervening period. It is transient. It undergoes change such as childhood, youth and old age. It has the six changes (Shad Vikaras), viz., existence, birth, growth, modification, decay and death. It is not of one homogeneous essence. It is manifold, inert or insentient (Jada). It is an object of perception like the table or chair. You continue to live even when hands and legs are gone.

 How can the body, a bundle of flesh, bone, fat and filth be the self-existent, eternally pure Atman, the knower, the silent witness of changes that take place in the body and all things, the inner ruler of all? That the Atman is certainly different from the body, its characteristics, its activities and its states is self-evident and needs no demonstration.

 This perishable body is not 'I'. It remains as a log of wood after the Prana has departed from the body. It decomposes and disintegrates. It cannot move. It cannot talk. In dream or sleep state the body remains like a log of wood on the bed. Even if the leg is amputated, the 'I' still remains. The body is ever changing. It is Jada. It has a beginning and an end. It is the result of Karma. It is an effect of Avidya. It is a modification of Tamo-Guna. It is an object of Drishya (that can be seen by the physical sense). It has a cause. You say always: 'My body.' This indicates that you are different from the body and the body is your instrument. It indicates that the body is your property and the possessor is distinct from the body. You are holding it just as you hold a walking stick in the hand. Occultists have demonstrated in the West of their existence apart from the physical body by separating the astral body from the physical and showing it to the audience. In dreams you operate through the astral body without having any concern with the fleshy body. Sri Sankara, Hastamalaka and Vikramaditya had separated themselves from their physical bodies and entered other bodies (Parakaya Pravesha). Spirits materialize. Various photographs of spirits have been taken. They possess media and prescribe medicines as doctors in clinics in England. They typewrite and do various sorts of activities. These instances demonstrate that you are entirely distinct from the physical body and have mistaken it for the real 'I' which is ever pure, all-pervading, self-existent, self-luminous and self-contained, which has neither beginning, middle nor end, which is changeless, which is beyond time, space and causation and which exists in the past, present and future (Sat, Satta-samanya, Chit-samanya).

 Yogi Sadasiva Brahman of Karur, Tamilnadu, who is the author of Advaitamanjari and who has written a Vritti or gloss on the Brahma Sutras, Mansoor, Shams Tabriez, the Sufistic Fakirs of Multan, practically demonstrated their existence apart from the body. A Nawab cut one hand of Sadasiva Brahman. He was not the least affected as he was dwelling in Brahman or Supreme Self. He went away in a laughing mood. When Mansoor was skinned out, he did not express any pain at all. He uttered 'Analhaq' which corresponds to the Hindu 'Soham' (I am He). Every drop of blood that fell on the ground produced the sound Analhaq. So body is not 'I'. Body is like the shell of a coconut. It is a house in which the Atman lives.

 Hence this body is not 'I'. How can you apply the term 'I' to the body which is inert and ignorant? If the body is the soul, your hopes and expectations must increase or decrease if the energy increases or decreases on account of good health or disease. But this is not so. Even if you are in a dying condition your hopes do not come to an end. You still hope to get better. You do not like to part with your possessions. This clearly indicates that the soul in the body must be quite distinct from the body itself. It does not come to an end even if the body perishes.

 You say, "I am a Brahmin. I am a householder. I am a Hindu. I am a Raja. I am a doctor." This clearly proves that 'I' is a separate entity. Brahmin, householder, Hindu, Raja, doctor are various descriptive epithets. How can 'I' be a 'Brahmin' or a 'householder'? 'I' is one thing. Brahmin, is entirely another thing. 'I am' gives the clue to the existence of the real Immortal Self or Atman. All the epithets are added by ignorance to 'I am.' There is an inherent feeling in everybody 'I am,' 'I exist,' 'Aham Asmi.' You can never think of your entire annihilation. No one feels 'I am not,' or 'I do not exist.' 'I am' is always constant. Body only always changes. It does not shine by itself. It only shines by the light of the 'I am.' It appears in the Jagrat state or waking condition and disappears in sleep.

 The stupid man thinks he is the body. The man of book learning takes himself for a mixture of body, mind and soul. The sage who has Self-realisation knows he is distinct from the body, looks upon the eternal Immortal Atman as his own Self and feels 'I am Brahman.'

 You may know the whole Vedanta Sutras and the Upanishads by heart and yet there is no hope of salvation for you if you identity yourself with the physical body and if you do not attain the knowledge of the Self.

 The identification of 'I' with the body causes the bondage. After the idea of the little 'I' vanishes, the mind beholds all things casually. After this idea of 'I' is destroyed through Atma-Jnana or the enquiry of 'Who am I?' this idea which is the source for all pains, the seed for birth and death - then this very destruction is the seat of stainless Jivanmukti state.

 O foolish man! Do not identity yourself with this bundle of flesh, fat, bone, skin, blood and filth. Destroy this strong Deha-Adhyasa. The identification with the body is the root cause for human sufferings and for birth and death with its concomitant evils. If you give up this identification you will be freed from the rounds of births and deaths. Identify yourself with the self-effulgent Atman, the Self of all, the Inner Ruler of all beings, and thus attain eternal bliss and supreme peace.

Again, can the term 'I' be applied to the ten organs which vitalize the body, the five organs of knowledge, viz., ear, skin, eye, tongue and nose, the five organs of action, viz., organ of speech, hands, feet, genitals and anus? No. The ten inert organs are moved by the mind. They are the products of the Tanmatras. They are inert. They are not self-luminous. They are not self-sustained. They cannot work without the help of the mind. They have a beginning and an end. The five organs of knowledge are the effects of Sattva Guna. The five organs of action are the effects of Rajo-Guna. Even if the eyes, hands or feet are removed, the 'I' still remains. In deep sleep the senses do not function. Yet when you wake up you say: 'I enjoyed a sound sleep last night.' This blissful experience is not possible if the senses go to constitute the 'I'. You say: 'my eye.' This gives the clue that the organs are the instruments or the property and the possessor is distinct from the senses. Therefore organs are not the 'I'.

Again, can the term 'I' be applied to Prana or the life-breath which vitalises the body? Prana also is not the 'I'. It is an effect of Rajo-Guna. It is Jada or insentient. When you are sleeping, your breath cannot welcome your friend and say: "Take your seat Mr. Ramakrishna." It does not welcome either its own weal or woe or those of others. The physical body permeated by Prana engages itself in all activities as if it were living. Prana has a beginning and an end. You can control or suspend the breath by the practice of Pranayama. This indicates that the controller is distinct from the controlled. Some Yogins bury themselves underneath the ground for a month. Their breathing gets completely suspended. Yet they wake up with a continuing sense of personality. Yogi Hari Singh who was buried in a box in Ranjit Singh's court for some months woke up with a continuing sense of individuality. The drowned man in whom there is total suspension of breathing is resuscitated by artificial breathing. He comes back to life with the continuing sense of personality. You say: 'my Prana.' This indicates that Prana is the instrument or property and the possessor is distinct from the Prana. Therefore Prana is not the 'I'.

Again, can the term 'I' be applied to the mind? Mind is also not the 'I'. It is Jada. The mind is a bundle of thoughts. All the thoughts are connected with the personality. The root of all thoughts is the 'I' thought. There is no thought without a thinker. All the thoughts are centred round this 'I' thought. Mind gropes in darkness. It forgets. It is changing every second. If food is withdrawn for a couple of days, it cannot think properly. There is no functioning of the mind during deep sleep state (Dridha Sushupti). It is full of impurities, Vasanas, Trishnas (cravings). It gets puzzled during anger. In fear it trembles. In shock it sinks. How can you take the mind then as the pure Self?

 The mind is an effect of Sattva Guna. It is your instrument. You say: 'my mind.' The mind is therefore different from the 'I'. It has a beginning and an end. It is full of changing ideas. It is subject to modification. It is characterised by pain and suffering. It is an object cognisable by the self. It can never be identified with the object of knowledge. Again you can control the mind and the thoughts. The controller is different from the controlled (mind). It is as much your property and outside of you as the limbs, hands, etc., or the dress, tables, chairs or the house you live in. In sleep there is no mind. Yet, you wake up with a feeling of continuing sense of personality. In coma or state of unconsciousness you wake up with a feeling of continuing sense of personality. Watch the cases of delirium and those cases wherein partial and complete paralysis of mental functions take place. They lose their memory and other faculties partly or entirely, yet 'I' remains. Sometimes they regain their lost mind.

 When your mind goes in the wrong direction to do some evil action it is checked or threatened by conscience or Self. This goes to prove that you are distinct from the mind. So the mind also is not the 'I'.

Buddhi is subject to change. It is insentient. It is a limited thing. It is an object of the senses. It is not constantly present. It is not present during deep sleep. It has a beginning and an end. It is the effect of Sattva Guna. It is not self-existent or self-sustained. It borrows its light from the Self within. Therefore it cannot be the 'I'. Intellect is not the essential being of a man. It is an instrument only. It is finite. It is conditioned in time, space and causation. It is not self-luminous. It borrows its light from the self-luminous Atman within. It cannot solve the riddle of life or the riddle of the Universe. It will take you to the door of intuition. It will guide you sometimes. It may betray or mislead you at other times.

Anandamaya Kosa is the Karana Sarira or causal body. It is also known by the name Moola Ajnana. This has its fullest play during deep sleep. When you return from sleep you have no illumination of spiritual knowledge. During waking and dreaming state also the Anandamaya Kosa has a partial play. This is a modification of Prakriti. It is endowed with changeful attributes. It is the effect of past good. It is Jada or insentient. It has a beginning and an end. Therefore Anandamaya Kosa is not the 'I'. When I say 'I', I really feel 'I am' or I exist,' (Sat aspect). I understand or comprehend that 'I am.' I feel: 'I am pure consciousness.' (This is Chit aspect). I feel: 'I am all bliss' (Ananda aspect). By careful analysis and by introspection this little 'I' dwindles into an airy nothing just as onion is reduced to nothing when the different layers are peeled off. But we get at the 'core' or 'essence,' the big infinite 'I', Sat-chit-ananda Brahman, the substratum or background for all these appearances, many little 'I's.

 There is no 'I' for a block of stone. Thus proceeding with the analysis of 'I' and endeavouring to discover the core of the 'I' by peeling off, as it were, the gross sheaths, and then the fine, finer and finest sheaths, just as you peel off the different layers of the onion, we have found out now that the core or essential nature of 'I' is Sat-chit-ananda. The little 'I' or ego that was troubling you from time immemorial has dwindled now into an airy nothing and we have come across a very big infinite 'I' which exists in past, present and future, which is changeless, birthless, deathless and decayless, which is beyond time, space and causation. This is your real nature. That is your Svarupa. Just as you have forgotten the chain on your neck, so also you have forgotten your real nature. You have to know now your essential nature by removing the veil of Ajnana. That is all. It is not a thing to be achieved.

Albeit everything is transitory in this world, people purchase enormous plots of land, build bungalows in various places and erect multi-storeyed houses. They want to establish eternal life in this sense-universe. This is the Sat-aspect. This indicates that in essence they are immortal. Owing to Anyonya Adhyasa or mutual superimposition they have mistaken the Anitya (non-eternal) for the Nitya, Asuchi for Suchi (purity, pure Atman), Duhkha (misery) for the Sukha (happiness), Anatma (non-self) for Atman (pure Self). This Anyonya Adhyasa is due to Avidya. This is the reason why a man thinks 'I am holy, I am beautiful' even though he knows that the body is full of impurities. Even though a man knows that he will die at any moment, still he thinks that he will live forever and makes very grand arrangements to perpetuate his life here. This is also the Sat-aspect of the essential Sat-chit-ananda.

 Even a fool thinks he is very wise, because in essence he is all wisdom. This is the Chit-aspect of Sat-chit-ananda. A growing child is full of curiosities. It worries the mother whenever it comes in contact with any new thing, "Mamma, what is this?" There is an intense craving for knowledge. This is also the Chit aspect. Everybody desires for knowledge. This is Chit-aspect.

 Everybody wants eternal life, infinite knowledge and infinite Ananda (bliss). This is Sat-chit-ananda. Everybody runs after pleasure. This is Ananda-aspect. You love a mango fruit because it gives you pleasure. Amongst all things, you love your Atman most. This gives the clue to the fact that the nature of the Atman must be Ananda Svarupa (bliss), Ananda Ghana (mass of bliss). Brahman is Sat-chit-ananda. Sat is Truth. That which exists in the past, present and future is Sat. It has no beginning, middle and end. It is Svayambhu (self-existent, self-created). It is that which never changes (Nirvikara, Kutastha). In Truth the world abides, from Truth the world comes forth, and in Truth the world is again dissolved. Truth is the only Essence or Substance that underlies and pervades this world of beings. Truth gives immortality and fearlessness (Amritatvam, Abhayam of Upanishads). Chit is self-knowledge. There are no Indriyas in Chit. It is self-luminous and imparts light to mind, Buddhi, Indriyas, skin of the body, sun moon, stars, fire, lightning and all objects. Ananda is Bliss itself or Self-delight. There is no enjoyer in Ananda. It is enjoyment itself. This 'I' is connected with existence, knowledge and bliss.

 Everybody wishes to be independent. Everybody wants to be a supreme ruler. Everyone wishes others to be guided by and follow his wishes. No one likes to be guided by the wishes of others. Everybody in his heart of hearts really desires to rule over all others, if only he could. Everybody wishes to have no rival to himself. The real cause is that there is in you the immortal, self-effulgent soul or Atman which is one without a second, which has no rival, which is Inner Ruler, which is the support for the whole universe. In reality you are this Atman. That is the reason why you have such a feeling and desire. Suzerainship is quite natural to you. Suzerainty is an attribute of Atman. On account of ignorance you have mistaken the body for Atman, and you try to have no rivals in the body, in business, in office, in college, in games, in dominions and in any field of activity. You can have absolute suzerainty only by realising the Atman. Atma-svarajya only can make you absolutely independent. Atma-svarajya only can make you supreme ruler or absolute monarch of the whole universe. Therefore realise this wonderful Atman and become a veritable, mighty potentate of three worlds.

What varies not nor changes in the midst of things that vary and change is different from them. Therefore the 'I' consciousness which persists unchanged and one throughout all the changes of the material body and of all its surroundings is different from them all. 'I' who played and leapt and slept as an infant in my parent's lap so many years ago have now infants of mine. What unchanged and persistent particle of matter continues throughout these years in my physical organism? What identity is there between that infantine and this adult body of mine? But 'I' has not changed. It is the same. Talking of myself I always name myself as 'I' and nothing more or less. The sheaths in which I am happy, I am young, I am old, I am black, I am white, I am a Brahmin, I am a Sannyasin, are incidents in the continuity of the 'I'. They are ever passing and varying. The 'I' remains the same. Conditions change, but they always surround the same 'I', the unchanging amidst the changing.

 The house, the town, the country, the earth, the solar system which 'I' live in and with which I identify myself persist unchanged through all their changes. 'I' am never and can never be conscious of myself as having ever been born or dying or experiencing, a beginning or an end. 'I' is indeed the very foundation of all existence.

 Ask anyone and everyone in the dark, behind a screen through closed door: "Who is that?" The first impulsive answer is: 'It is I.' Thus potent is the stamped impress, the unchecked outrush, the irresistible manifestation of the common 'I' that is expecting others to recognise it as surely as it recognises itself.

 The immortality of the 'I' necessarily follows from and is part of the very nature of the 'I'. What does not change, what is not anything limited, of which we know neither the beginning nor end, that is necessarily immortal.

 We say, "Our world, our consciousness." That another has a consciousness, that another has a world, that there is another at all, is still only our consciousness. As this holds true for every point, it follows that all these 'every ones' are only one, that all these 'one' consciousness, which makes all this appearance of mutual intelligence and converse possible is really only the one taking to itself in different guises.

 Everybody has an innate feeling: 'I exist - Aham Asmi.' Close your eyes and imagine for a moment that you are dead. You can never do so. You will be still watching the dead body of yours that is lying down. This clearly shows that you are always the Sakshi or Drashta or the subject.

 Birth and death belong to the physical body. Hunger and thirst are Dharma of Prana. Harsha and Soka (joy and grief) are attributes of the mind. Sleep belongs to the Anandamaya Kosa (Karana Sarira). You are entirely different from these sheaths.

 You dream sometimes that you are dead and that your relatives are weeping. Even in that supposed death state, you see and hear them weeping. This clearly indicates that even after apparent death, life really persists. You exist even after the physical sheath is thrown out. That existence is Atman or the big 'I'.

 In the Brihadaranyaka Upanishad (II-4, 13), you will find: "Then by what should we see whom?" This clearly indicates that Atman is not an object of perception. It is always the knowing subject. There is neither an agent nor an object of action, nor an instrument. In the physical plane only there is the Triputi or the triad, viz., seer, sight and seen. Who can know the knower? How should one know him by whom all this is known? You could not see the seer of sight; you could not hear the hearer of hearing; you could not perceive the perceiver of perception; you could not know the knower of knowledge.

 Believe in the glory of your own Self. "Thou art That." This Atman was never born and will never die. Abandon all superstitions and doubts. Scorch out all wrong Samskaras and wrong suggestions. Man or woman can realise this Atman. Burn all false differences. There is no low, no big, no great, no superior, no inferior, no animate, no inanimate. Behold your own Self everywhere. There is nothing but Self.

If you are equipped with the fourfold discipline, Viveka, Vairagya, Shad-Sampat and Mumukshutva, you will be able to make enquiry of 'Who am I?' If you have proper ethical training only you will be able to practice deep meditation. If you possess moral qualification, you will be able to comprehend the deep truths of the true 'I.' If you have moral stamina only you will be eligible to approach Brahman or the Absolute. Ethical discipline is an indispensable requisite for the enquiry of 'Who am I?' You can be a wonderful scientist or a philosopher of great repute without any moral qualification but you cannot be a student in the path of knowledge without ethical discipline. An immoral man can never realise his Self.

 Give up identification of yourself with the physical body. Identification of one's self with the body is the greatest crime. Give up planning and scheming. Abandon speculation. Relinquish cherished hopes and expectations and worldly ambitions. Give up completely thinking about yourself. Do not expect appreciation or approbation. Burn the desire for name and fame. Scorch the fears of disease and public criticism. Do not hoard up wealth or anything. Do not care for tomorrow. Do not pay any attention to insults or staging remarks or abuses. Become impervious to ridicules and rebukes. Give up your rights and claims to worldly possessions. Burn all worldly attachments. You can enter now the vast domain of eternal bliss or kingdom of Truth. You will be the emperor of the three worlds. All Devas will pay their homage unto you now.

 Wake up from the dream of forms. Give up this clinging to false names and forms. Do not be deceived by these illusory names and forms. Always cling to the solid, living Reality only. Love your Atman only. Atman or Brahman is the living Truth. Atman only persists. Live in Atman. Become Brahman. This is real life.

The mind is like a wheel which revolves endlessly with tremendous velocity. It generates new thoughts with every revolution. This wheel is set in motion by the vibration of psychic Prana or subtle Prana.

 The idea of 'I' is the seed of the tree of mind. The sprout which at first germinates from this seed of Ahamkara originates without form and is ascertainable only by internal experience. This sprout is Buddhi or intellect. From this sprout the ramifying branches called Sankalpas or thoughts take their origin.

 Mark how one Sankalpa expands into many Sankalpas (Vistara) in a short time. Suppose you get a Sankalpa to have tea-party for your friends. One thought of tea invites instantaneously the thoughts of sugar, milk, tea-cups, tables, chairs, table cloth, napkins, spoons, sweetmeats, salted things, etc. So this world is nothing but the expansion of Sankalpas. The expansion of thoughts of the mind towards objects is bondage. Renunciation of Sankalpas is liberation (Moksha). You must be ever watchful in nipping the Sankalpas in the bud. Then only you will be really happy. Daily chop off the branches of this dire tree of mind and finally destroy the tree at its root completely. If you destroy the idea of 'I' at the root of the tree (mind), then it will not again spring up. The chopping off of the branches is only a secondary thing. The primary thing is the eradication of the tree at its root.

 Sankalpa only is Samsara. Its destruction is Moksha. It is only Sankalpa destroyed beyond resurrection that constitutes the immaculate Brahmic seat. As the cause of bondage is Sankalpa you should root it away from you as completely as possible. This destruction of Sankalpa should be intelligently practiced. Do not become of the form of objects or the knower enjoying the same. Where there exists conception of the objects and the enjoyer of the same, you should gradually and at all times destroy this Sankalpa. After destroying all Sankalpas become That which remains.

 Thoughts gain strength by repetition. If you entertain an evil thought or a good thought once, this evil thought or good thought has a tendency to recur again. Thoughts crowd again. Just as the birds of the same feather flock together, so also if you entertain one evil thought all sorts of evil thoughts join together and attack you. If you entertain any good thought all good thoughts join together.

 Like attracts like. If you entertain an evil thought that thought attracts all sorts of evil thoughts from others. You pass on the thoughts to others also. Thought moves. Thought is a living dynamic force. Thought is a thing. If you allow your mind to dwell on a sublime thought this thought will attract good thoughts from others. You pass on that good thought to others. You pollute the world with your bad thoughts. You help the world with your good thoughts. When you reach the spiritual summit of thoughtlessness you will reach the abode of Immortality and eternal peace and supreme bliss.

 Therefore this 'I' should be identified with that which remains after eliminating all the above five illusory sheaths. It is by nature Sat-chit-ananda. This is the Immortal Soul, Atman or Brahman. Through ignorance, through superimposition you have mistaken these five illusory sheaths for the pure immortal Atman. Transcend the five sheaths by attaining knowledge of the Self and be free. Rest in your own Sat-chit-ananda Svarupa by knowing 'Who am I?'

1. Once the disciple Bhaskali approached his Guru, Bhava, and asked him where that eternal, the Supreme Infinite, the Brahman of the Upanishads is. The master spoke not. The disciple asked him again and again but the master did not open his mouth. He kept perfect silence. At last the teacher said: "I have been telling you again and again but you do not understand me. What am I to do? That Brahman, the Infinite, the Eternal cannot be explained but by deep silence know it. There is no other place for Him to dwell in, but the one eternal deep silence! Ayam Atma Santah - This Atman is silence."

 2. Silence is Atman. Silence is Brahman. Silence is Truth. Silence is immortal Soul. Silence is God. Silence is the substratum for this body, mind, Prana and senses. Silence is the bliss or background for this sense-universe. Silence is Power. Silence is a living Force. Silence is the only Reality. The peace that passeth all understanding is Silence. The goal of your life is Silence. The aim of life is Silence. The purpose of your existence is Silence. Silence is within. It can be felt or realised by silencing the boisterous mind. If you can feel it within, you can surely express it without.

 3. The message of the desert Sahara is Silence. The message of Himalayas is Silence. The message of the Avadhoot who lives stark naked at the icy Gangotri or Kailas is Silence. The message of Lord Dakshinamurthy to his four disciples Sanaka, Sanatana, Sanandana and Sanatkumara was Silence. When the heart is full, when you get overjoy, there is silence. Who can describe the glory of this silence?

 4. There is no healing balm better than silence for those persons who have a wounded heart from failures, disappointments and losses. There is no soothing panacea better than silence for those who have wounded nerves from the turmoil of life from friction, rupture and frequent domestic quarrels.

 5. In deep sleep you are in close touch with this stupendous silence, but there is the veil of Avidya. The silence that you enjoy during deep sleep and the silence that you experience at dead of night give the clue to the existence of that ocean of Silence or Brahman.

 6. Silence is golden. Silence is more eloquent than words. Seers and sages do not talk. Silence is the means of communication. This is strange but powerful mode of conversation. Real aspirants who are pure and who live with sages only know this unique language of Silence. In that stupendous silence you will find the proof of the existence of God. Learn to enter into the silence daily in the morning at 4 a.m. for one hour, by withdrawing the senses and mind from the external objects. The language of God is silence. Try to learn this language of silence. Listen to its soundless voice by stilling the mind. Hear the voice of the silence with rapt attention. It will guide you. It will remove your doubts. It will inspire you. Learn all about Silence from the new-born babe and become wise.

 7. In the beginning when darkness was rolling over darkness there was Silence only. This Silence is Sat. This Silence is Chit. This Silence is Ananda. This Silence is pure, all-pervading, invisible Consciousness. Maya lies hidden in a corner of this Silence in a seed-state during cosmic Pralaya. In the beginning of Maha Kalpa, Brahman wills and a vibration (Spandana) arises. The equilibrium of three Gunas is thereby disturbed. Sattva, Rajas and Tamas manifest. Then the Samsaric wheel is set in motion. It is the Rajas that generates much activities and much noise in the world.

 8. In common parlance to sit quite without talking to anybody is silence. If your friend does not write to you for a long time you will say: "My friend is keeping icy silence. I do not know why?" If anybody does not talk in a big lecture hall for some time when there is a thrilling lecture, you say: "There was pin drop silence last evening when the philosopher delivered a lecture." When the boys make much noise in the class, the teacher says to the boys: "Silence please." When you come across two Sadhus, one Sadhu tells: "The other Sadhu is a Mouni. He is my friend. He is observing the vow of silence for the last six years." This is all physical silence.

 9. If you do not allow the eyes to see objects and if you withdraw them from objects through the practice of Pratyahara or Dama, this is silence of that particular sense, eye. If you do not allow the ears to hear any sound it is silence of that particular Indriya. If you observe complete fast on Ekadasi days without taking even a drop of water, it is silence of the Indriya tongue. If you do not perform any work and if you sit on Padmasana for three hours, it is silence of the feet and hands.

 10. What is really wanted is silence of the bubbling mind. You can observe the vow of silence but the mind will be building images. Sankalpa will be cropping up. Chitta will be developing memories. Imagination, reasoning, reflection and various other functionings of the mind will be going on continuously. How can you have real peace or silence now? Intellect should cease functioning. The inner astral sense should be at perfect rest. All the waves of the mind should completely subside. The mind should rest in the Ocean of Silence or Brahman. Then only you can enjoy real everlasting Silence.

 11. Of course much depends upon the practice. You know that practice makes man perfect. Feel the thrill of extreme joy that dawns when you near the goal. You will experience a wonderful calm now. Drink the nectar in the deep silence. In the profound silence, mysteries of Atman will be revealed unto you like an Amalaka fruit in the palm of your hand. Avidya and Maya and their effects, Moha fear, etc., will take to their heels. There will be light, knowledge, purity and bliss only everywhere.

 12. Purify the mind and meditate. Be still and know that you are God. Calm the mind. Silence the bubbling thoughts and surging emotions. Plunge deep into the innermost recess of your heart and enjoy the magnanimous Silence. Mysterious is this Silence. Enter into Silence. Know that Silence. Become Silence itself. Become a Maha Mouni. You are a Jivanmukta or liberated Sage now.

From "Easy Steps to Yoga" by Sri Swami Sivananda. See all articles here: Easy Steps to Yoga