The study of Vedanta aims for the individual to directly experience his or her true Nature. Democratic in its approach, Vedanta asserts that each and every one of us is qualified to reach that pinnacle of illumination, if we are willing to engage in sincere and intense effort, or sadhana. In the tried and tested approach of the incomparable Upanisads, this book uses the method of dialog to break down complex thought with the words of the Master and make it approachable to all. It is a guide for the new traveler, who might have begun this journey by chance and Grace, and also for the seasoned seeker already dedicated to his or her sadhana. Our deepest prostrations to the Master himself, Pujya Gurudev Swami Chinmayananda, without whose light none of us might have chosen the path of a spiritual seeker.
Excerpted from Sadhana-Sadhya-Viveka by Guruji
What is sadhana? The word sadhana comes from the word sadh, which means to accomplish, or to achieve. To 'achieve' implies that there is something to be achieved and there is someone who wants to achieve. Sadhan refers to the means, the tools used to achieve the desired goal, and sadhana means the practice. Also, the essence of sadhana must be understood. Most people complain, "My life has become so busy that I do not have any time for spiritual practice." Such a complaint arises because of the erroneous idea that spiritual sadhana is limited to a particular type of program, or actions, such as doing puja or japa. So, first we need to understand that sadhana has two aspects. One is practice-oriented and the other is attitude-oriented. One approach is kriya-pradhan; kriya means action. The other approach is bhavana-pradhan, bhavana means attitude. Practice-orientation is when we make a daily schedule to get up at a certain time, take a bath, sit down for some puja, japa, or scriptural study, and then meditate for some time.
Imagine graduating summa cum laude and being told, as you get your college diploma, that your learning still lacks something. Not pleasant! But that's exactly what happened, the Chandogya Upanisad tells us, when Shvetaketu returned home, swaggering a bit, after mastering the sastras and the Vedas. Unimpressed, his father, the great sage Uddalaka, asked, "But do you know That one thing by which everything is known?" As Shvetaketu stood nonplussed, the sage said, "That can only be learned by those who inquire."
The world is full of the erudite and the bombastic. It is, after all, an age where individuality and independence are prized. This book, based on Pujya Gurudev Swami Chinmayananda's bedazzling insight, wisdom, wit, and plain speaking, shows us how that powerful and ego-filled the sure path to conflict and unhappiness - is to be discredited and redefined. The case for the banishment of 'i' is made, and tools are provided to accomplish this most challenging of undertakings. Then, all of us who have been prodded into inquiring may also hope, like Shvetaketu, to learn That by which everything is known. At the very least, we can hope to become better human beings than we are now, because there is no doubt that Gurudev's brilliance in thought and language will help us live a more wholesome life.
Interspersed throughout the text is the "Sri Chinmaya Astottara Shata Namavalih," composed by Pujya Guruji Swami Tejomayananda and Swami Shantananda. Each of the 108 names extolling Gurudev is also indicative of how the 'i' can be dispelled. An icon of a meditator is used as a metaphor next to each name to indicate the lesson each of it provides to be reflected upon and put into action.
Finally, just as an enlightened Shvetaketu threw himself at the feet of his Master upon hearing the Mahavakya "Tat Tvam Asi," we offer ourselves and this work at the feet of our Gurudev in gratitude and humility.
Vedas (1292)
Upanishads (480)
Puranas (609)
Ramayana (832)
Mahabharata (330)
Dharmasastras (163)
Goddess (471)
Bhakti (241)
Saints (1289)
Gods (1273)
Shiva (341)
Journal (143)
Fiction (48)
Vedanta (324)
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