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VEDANTA FOR BEGINNERS

SRI SWAMI SIVANANDA

Sri Swami Sivananda

Founder of

The Divine Life Society

SERVE, LOVE, GIVE,

PURIFY, MEDITATE,

REALIZE

So Says

Sri Swami Sivananda

A DIVINE LIFE SOCIETY PUBLICATION

First Edition: 1941

Second Edition: 1985

Third Edition: 1996

(4,000 Copies)

World Wide Web (WWW) Edition: 1999

WWW site: http://www.SivanandaDlshq.org

This WWW reprint is for free distribution

ISBN 81-7052-046-0

Published By

THE DIVINE LIFE SOCIETY

P.O. SHIVANANDANAGAR—249 192

Distt. Tehri-Garhwal, Uttar Pradesh,

Himalayas, India.

Dedicated to

All Seekers of Truth

CONTENTS

Introduction ............................................1

Philosophy Of Raga-Dvesha ...................................10

Adhyaropa Or Superimposition .................................11

‘I’ Is The Soul And Not The Body ................................13

Illustrations In Vedanta......................................14

Siva-Vidya ............................................21

Pseudo-Vedantic Student.....................................24

Siva-Jnanamrita Upanishad ...................................25

Bases Of Vedanta.........................................32

Categories In Vedanta ......................................42

Tat Tvam Asi ...........................................47

Right Significance Of ‘Tat Tvam Asi’ ..............................58

INTRODUCTION

Vedanta is the culmination of the Vedas. It is entering into the study of Brahman. It is the

science which raises man above the plane of worldliness. It is the rational method of meditating on

the Supreme Absolute, the Eternal, the Infinite. Vedanta is the culmination of human experience

and is the end of the faculty of thinking. It is the greatest and the highest knowledge. This wisdom

was revealed to the ancient sages.

The Rishis and sages of yore have made experiments and researches in meditation and given

to the world their spiritual experiences. These are all authoritative. You must not spend much time

in making the preliminary experiments once more. Your whole life-time is not sufficient for

making these experiments and researches. The experiences of sages are like ready-made

compressed tablets. You will have to simply follow their instructions implicitly with perfect,

unswerving faith and devotion. Then alone can you make any progress in the spiritual path and

attain the goal of life.

In order to practise Sadhana for the attainment of absolute freedom, you should know in the

beginning itself its technique and method. You should know the nature of bondage, the cause of

bondage and the way of getting rid of bondage. You have to make a searching study of life and

know its mysteries.

Karma

You are born on this earth-plane on account of your Karmas (actions) done in previous

births. This body and this condition of mind are both the results of effects of past Karmas. What is

Karma?

A Vasana or desire arises. Then you exert to possess the object. This is Karma. Thought

itself is the real Karma. Physical action is only its manifestation. Then you enjoy the object. This is

Bhoga. This Bhoga strengthens and fattens the Vasana. The Chakra or wheel of Vasana, Karma,

Bhoga, is ever revolving. Give up Bhoga. Practise renunciation, discrimination and dispassion.

Destroy the Vasanas by eradicating ignorance (Ajnana) through Brahma-Jnana, the Knowledge of

the Imperishable. Then alone the wheel which binds a man to this Samsara will stop revolving.

Then alone you become an Atmavan or Knower of the Self.

Who Is A Killer Of Atman?

Forgetting the Self by indulging in sensual pleasures, is killing of Atman. Even after

somehow getting this rare human birth, with an innate tendency for Nivritti, he who does not strive

for the liberation of his soul, is a killer of Atman. He is not an Atmavan but an Atmaha.

Renunciation

The Atman can be realised only through renunciation. You have enjoyed sensual objects in

millions of births. You have enjoyed sensual objects for so many years in this birth. If there has not

come satisfaction in you till now, when will it come, then? Do not run after the mirage of sensual

objects. The senses are deluding you. Develop dispassion and renunciation. Realise your Atman.

Then only you will get eternal satisfaction, everlasting peace and immortal bliss. Wake up from

your slumber of ignorance, O worldly fool!

If your body-clothes catch fire, with what celerity you want to run towards water for cooling

you? You must feel like this from the burning fire of Samsara. You should feel that you are roasted

in the fire of Samsara. Vairagya (dispassion) and Mumukshutva (strong yearning for liberation)

should dawn in you. You should run to the Guru for saving you.

Enjoyment of objects strengthens the Vasanas or Trishnas (cravings) and makes the mind

more restless. Enjoyment cannot bring satisfaction of desires. Further, Trishna drains the energy

and weakens the senses.

When you dream, you see the events of fifty years within an hour. You actually feel that

fifty years have passed. Which is correct, the time of one hour of waking consciousness or the fifty

years of dreaming consciousness? Both are correct. The waking state and the dreaming state are of

the same quality or nature. They are equal (Samana). The only difference is that the waking state is a

long dream or Deerghasvapna. It will be realised that this life on earth is only a fantastic dream of

the mind when the Supreme Absolute or Para-Brahman is realised.

Upasana

Practise Upasana for acquiring concentration of mind. Upasana is of various kinds, viz.,

Pratika Upasana, Pratima Upasana (worship of idol), Panchakopasana (worship of the five deities:

Ganesha, Siva, Vishnu, Durga and Surya), worship of Avataras like Rama and Krishna, and

Ahamgraha Upasana.

Ahamgraha Upasana is Nirguna Upasana. The aspirant meditates on his own Self as

Brahman. He identifies his individual self with the Supreme Self or Brahman. He tries to take out

the Self that is hidden, within the body of five sheaths. Hence the significant name, ‘Ahamgraha’

Upasana.

‘Food is Brahman’. ‘Akasa is Brahman’. ‘Surya (Sun) is Brahman’. ‘Mind is Brahman’.

‘Prana is Brahman’,—All these are Upasana-Vakyas of the Upanishads. These are all Pratika

Upasanas. Pratika is a symbol of Brahman. All these are symbols of Brahman. You can realise

Brahman through worship of these Pratikas. You will have to feel that Brahman is hidden in these

Pratikas. You will have to think that the Adhishthana or substratum of these Pratikas is Brahman.

These are some of the ways of doing the Upasana of Brahman.

Control Of The Senses

The senses should be perfectly controlled in order to be able to concentrate on Brahman.

The eyes and ears also are as much turbulent and mischievous as the tongue. The eyes always want

to see new forms, new scenes, new pictures and new places which the mind has heard of during

conversation with other people. If you have not seen Kashmir, if you hear from those who visited

Kashmir, “Kashmir is a lovely place. The springs and sceneries are wonderful,” the eyes helped by

INTRODUCTION

the mind will agitate you again and again till you actually see Kashmir. The eyes and the ears should

cease from desiring.

The two most troublesome of the senses are the tongue and the genital. One who has got an

appetite for the objects of the tongue and the genital is unfit for the practice of Vedantic Sadhana.

The four means of Sadhana should be well practised and only a master of these Sadhanas can take

up the practice of Vedantic Sadhana.

The Mind And Its Works

Mind is Jagat. The mind moves the senses, the Pranas, etc. Mind is the cause of bondage and

liberation. A keen study of the mind and its works is necessary for the study of Vedanta.

The presiding deity of the mind is Moon or Soma. Moon is cool. It is formed of Apas-Tattva

(water). Water has

a tendency to run downwards. So also the tendency of the mind is always to run downwards

towards sensual objects.

The external ear, the eye-balls, etc., are only instruments. They are not the real senses of

Indriyas. The real centres or senses are in the brain or most correctly in the astral body (Sukshma

Sarira). If the auditory nerve and the vision-centre in the brain are affected you can neither hear nor

see. So is the case with the other senses also.

During dream the mind itself does the function of all the senses, despite the absence of the

external instruments or the senses, such as eye-balls, etc. In the mind all the senses are blended.

Really it is the mind that hears, tastes, feels, etc. This proves that the real senses are within. The

eye-balls, tongue, external ears, nose, hands, legs, etc., are mere instruments (Karanas).

The mind does the function of Sankalpa and Vikalpa. It thinks: “Whether I can go to Dehra

Dun or not?” The Buddhi or the intellect decides: “I must go.” Ahamkara, the ego, arrogates. Chitta

which is the store-house of Samskaras or impressions makes the preparation and gives orders to the

senses. Then the senses act. The legs move. The eyes see. After you reach Dehra Dun the Vritti or

wave of thought that was agitating you to see Dehra Dun subsides or gets dissolved (Laya). Then

you get a temporary peace, after the gratification of your desire.

Strike a vessel made up of bell metal with the tuning fork. It will vibrate. Even so the mind

vibrates if any one abuses or praises you, if you feel pain or pleasure. During praise and pleasure,

the mind expands. During censure and pain it contracts.

Mind is miniature-Maya. When the functioning of the mind stops, and when the mind is

dissolved into the Absolute, there is Self-realisation.

VEDANTA FOR BEGINNERS

The Guru And The Disciple

The aspirant in olden days used to approach the Guru, with a bundle of sticks (Samit) in his

hand, for spiritual instruction. What does this indicate? He prays to his preceptor, “O adorable

Guru! Let my bundle of sins and worldly Vasanas be burnt in the fire of wisdom through thy grace.

Let the divine flame grow in me. Let me attain the highest illumination. Make me realise, the Inner

Self-effulgent Atman. Let my senses, mind, Prana and egoism be given as oblation in the fire of

wisdom. Let me shine as the Light of lights!”

It is Guru’s grace that removes the veil of ignorance of the disciple. The Guru’s grace

penetrates the heart of the disciple and raises the Brahmakara-vritti in him. The highly exalted

Brahmanishtha Guru, for whom there is no world, comes down from his exalted state to teach the

disciple.

Vedantic Ethics

If you want to practise Vedanta or Jnana Yoga smile always, be cheerful always. He who is

gloomy, he who is cheerless, he who has a castor-oil face or Sunday-face cannot become a

Vedantin. He is not an Adhikari or qualified person for the practice of Vedanta. Such a man should

be shut up in a cell, as he is a source of infection or contamination for others. Shun the company of

such a negative person. A man of Viveka alone is fit for the practice of Vedantic Sadhana and a man

of Viveka is always peaceful and joyful.

The Nature Of Brahman

Brahman is the Absolute-Existence which is of the Nature of Knowledge-Bliss.

The world itself shines as Brahman when the veil of ignorance is torn down by the dawn of

Knowledge of the Imperishable. See Brahman in your Guru, Brahman in the world, Brahman in

everything.

In reality there is no creation. The world itself is an appearance of Brahman. The world is

superimposed upon Brahman through Adhyaropa. Through Apavada-Yukti the superimposition is

sublated or negated and everything is realised to be the Absolute Brahman.

Only the train moves, but you do not move. Only the boat moves, but you do not move. Even

so, only the body moves, but the Indweller or the Silent Sakshi, the Witness, which is identical with

the Absolute Brahman or Atman, never moves.

The word ‘Atman’ is used with reference to the soul in the individual. The term ‘Brahman’

is used with reference to the same Soul as the Soul of all beings and objects in the universe.

Brahman Is Bliss

The king returns from his long journey to his palace at night. He is dead tired. He wants

immediate rest. He does not want to talk even to the Maharani or the queen. The objects do not

INTRODUCTION

afford him any pleasure. He wants to enjoy the bliss of sleep. From where does bliss come in deep

sleep, when there are no objects of enjoyment? The king (or the Jiva) in deep sleep comes in contact

with the All-blissful Supreme Soul and refreshes and strengthens himself. Brahman is the source of

all peace and bliss.

Isvara And Jiva

The causal body (Karanasarira) of the individual soul and of Isvara is one and the same. In

the Jiva it is individual Avidya. Isvara’s causal body is cosmic and is called Maya.

The Jiva is called Visva, Taijasa and Prajna in the three states of waking, dreaming and deep

sleep experiences, and the corresponding name for the Cosmic Principle is Virat, Hiranyagarbha

and Isvara. The Kutastha-Atman in the Jiva is identical with Brahman, the Absolute.

The Nature Of Maya

Maya is Trigunatmika. Tamoguna is darkness and inertia. Rajoguna is passion and activity.

Sattvaguna is divine light and purity.

You cannot detect your own faults on account of the force of Avidya. Avidya is the name for

Maya in the individual or the Jiva. You always think that you are free from defects, that you are full

of virtuous qualities, that you are the most perfect man in the world. This is Maya.

Maya is Satya or truth for a worldly-minded man. It is Anirvachaneeya or inexpressible for

a Viveki or a man of discrimination. It is Tuccha or nothing for a liberated sage or Jivanmukta who

is identifying himself with Satchidananda Brahman.

Vasanas and Trishnas, desires and cravings, can be destroyed in toto only by annihilating

Avidya or Ajnana, the source for this Samsara, just as a tree can be destroyed only by annihilating

its root. If you cut the branches of a tree, again they will grow. So you must pluck out the root itself.

Avidya can be destroyed by knowledge of the Imperishable or Brahman, and not by indiscriminate

suppression of the senses.

Destruction of Avidya will lead to the destruction of Raga-Dvesha. Raga and Dvesha are the

modifications or effects of Avidya or ignorance.

Ajnana is absence of the Knowledge of Brahman. Just as the trees born on the soil of the

mountain hide the mountain, just as the clouds born through the sun’s rays hide the sun itself, so

also Ajnana born from the Sakti of Brahman hides the Chaitanya or Brahman.

Ajnana is twofold: Toola and Moola. Toola-Ajnana is ignorance in regard to the objects

outside. Moola-Ajnana is ignorance covering the Self within.

VEDANTA FOR BEGINNERS

The Projection Of The World

In summer the whole earth is parched. As soon as there is a shower the seeds sprout and

plants come out. They were in an unmanifested state (Avyakta) before the rains. Even so the world

which is in a manifested state had an unmanifested state and will become unmanifest again. It has

come out of Maya, the causal body of Isvara, and will return to it in the end.

The earth, water, fire, air and ether are all productions of Maya. Water is more subtle and

pervasive than earth. Fire is more subtle and pervasive than water. Air is more subtle and pervasive

than fire. Akasa is more subtle and pervasive than air.

If you keep some jasmine flowers on your table, the aroma or fragrance spreads throughout

the room. The fragrance is more pervasive than the flower. The flower is in one spot, but the

fragrance pervades the atmosphere. The moisture of vapour is more pervasive than the earth. Sun’s

light is more pervasive than water. Akasa which is the mother-substance for the other four Tattvas is

all-pervading. All the four elements are rooted in the all-pervading Akasa.

From Brahman or the Supreme Being sprang the five elements. Akasa was born first. Akasa

is ether or space. It is Akasa or space that is the abode for the four other elements. It is the vessel or

the container. There was Gati or motion in Akasa. That motion is Vayu or air. There was heat during

motion of air. Fire was born from air. Fire cannot burn without air. Fire cooled and became water.

Water solidified and became earth.

The Sheaths Of The Body

Five sheaths are covering the individual soul. They are the Annamaya, Pranamaya,

Manomaya, Vijnanamaya and Anandamaya Kosas. The Antahkarana or the internal organ takes

four forms, viz., mind, intellect, ego and subconscious mind (Chitta).

Ahamkara or the ego has connection with the intellect (Buddhi). Their abode is the

Vijnanamaya Kosa. Mind (Manas) has connection with the Chitta. Their abode is the Manomaya

Kosa.

The light of Surya (sun) brightens the intellect. The heat of Surya gives heat to Prana and

thus maintains the heat of the body.

Just as the mind is the dividing wall between the soul and the Prana, so also Prana (vital air,

energy) is the boundary-wall between the mind and the body.

Above the mind is the Buddhi. The Buddhi or intellect is made up of Agni-Tattva

(fire-principle). Below the mind is Prana which is also made up of fire. Between fire (intellect

above) and fire (Prana below) is the mind (water). The presiding deity of the mind is moon

(Chandra). Dry up this mind (water) through the fire of Vichara (intellect), or the fire of Prana

(Pranayama), or both. You will attain eternal peace, everlasting bliss.

INTRODUCTION

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VEDANTAFORBEGINNERSBySRISWAMISIVANANDASriSwamiSivanandaFounderofTheDivineLifeSocietySERVE,LOVE,GIVE,PURIFY,MEDITATE,REALIZESoSaysSriSwamiSivanandaADIVINELIFESOCIETYPUBLICATIONFirstEdition:1941SecondEdition:1985ThirdEdition:1996(4,000Copies)WorldWideWeb(WWW)Edition:1999WWWsite:http://www.SivanandaDls...

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