Swami Sadatmananda Saraswati

Swami Sadatmananda is a sanysa-disciple of Pujya

Swami Dayananda Saraswati, an outstanding scholar
and teacher in the line of traditional teachers of Vednta.
Pujya Swamiji has founded many Vednta centres in the
world.
One such centre is the Arsha Vidya Kendra, Bangalore,
which was founded by Pujya Swamiji in December 1993.
This centre (Kendra) imparts the knowledge (Vidya)
which has come down from is (Arsha). The Kendra
provides spiritual learning to all seekers in Bangalore and
is also engaged in social activities.
Swami Sadatmananda Saraswati is one of the resident
acryas of the Kendra. He has been teaching Vednta
and Sanskrit for the past 19 years. Swamiji excels in
bringing out the Vedantic vision in great depth and with
clarity. He is well versed in Sanskrit and can teach in
English, Gujarati and Hindi. His teaching style is simple
and clear.
In this text, Sdhana Bodhin, he has explained the
means for freedom described in Vednta.

Published by:
Arsha Vidya Kendra Trust
29 Brindavan Layout, Kavalbyrasandra,
Bangalore 560032. Ph: 080 23436148
http://www.arshavidyakendratrust.org

Sdhanabodhin

Revealer of the means

Swami Sadatmananda Saraswati


Sdhanabodhin

Revealer of the means

Swami Sadatmananda Saraswati

Published by:
Arsha Vidya Kendra Trust
29 Brindavan Layout, Kavalbyrasandra,
Bangalore 560032. Ph: 080 23436148
http://www.arshavidyakendratrust.org

loka - 1

namasktya guru bhakty brahmtmnandarpiam |
sdhanasyopadera kurve sdhanabodhinm || 1 ||
namasktya after saluting
guru guru (spiritual teacher)
bhakty devotedly
brahm'-tm'-nanda-rpiam who is of the nature of Brahman
(limitless reality), which is identical to the Self, which is nanda
(happiness)
sdhanasya of the means
upaderam - the teacher
kurve I compose
sdhana-bodhinm Sdhanabodhin ('Revealer of The Means' - the
title of this text)
After devotedly saluting the guru (spiritual teacher), who is of the
nature of Brahman (limitless reality), which is identical to the Self,
which is nanda (happiness), and who reveals the means, I compose
Sdhanabodhin: Revealer of The Means.

loka - 2

mlaprama vedo 'sti dvidh tasya vibhjanam |
prathama karmaka ca vednta ca para smta || 2 ||
mla-pramam the fundamental means of knowledge (in this
matter)
veda - the Veda
asti is
dvidh two-fold
tasya of it
vibhjanam division
prathama - the rst
karma-ka - Karmaka (the section in the Veda dealing with
various actions)
caca and
vednta - Vednta (the end portion of the Veda)
para - the second
smta - is known
The Veda is the fundamental means of knowledge (in this matter). It is
divided into two parts. The rst is known as Karmaka (the section in
the Veda dealing with various actions) and the second as Vednta (the
end portion of the Veda).

loka - 3

karma vakti phala cpi karmako hy aprvata |
tat tu sarva paricchinna jyate rutiyuktita || 3 ||
karma action
vakti talks about
phalam the result
ca and
api also
karma-ka - Karmaka
hi indeed
aprvata - in a unique way
tat - that
tu but
sarvam the whole thing
paricchinnam - limited
jyate is known
ruti-yuktita - through the Veda and logic
Karmaka talks about action (ritual) and its result in a unique way.
But that whole thing is limited. This fact is known through the Veda and
logic.

loka - 4

ato na tena pratva bandhakri ca tad bhavet |
ato mumukubhis tasmn nityamokasya nrthan || 4 ||
ata - therefore
na not
tena by that
pratvam completeness
bandhakri - binding
ca and
tad that
bhavet it will be
ata - therefore
mumukubhi - by those seeking moka (freedom from bondage)
tasmt from that
nitya-mokasya of eternal moka
na not
arthan expectation
Therefore completeness is not brought about by action. Further it
binds the doer. Seekers of moka (freedom from bondage) cannot
therefore expect eternal moka from that (action).

loka - 5

tat karmaiva manuyea yogabuddhy svanuitam |
mokasya bhavati dvra na tu bandhanakrakam || 5 ||
tat that
karma action
eva itself
manuyea by a person
yoga-buddhy with the attitude of karmayoga (doing proper action
with the proper attitude)
sv-anuitam well-performed
mokasya of moka
bhavati becomes
dvram the means
na not
tu but
bandhana-krakam the cause of bondage
But that very action, if performed well with the attitude of karmayoga
(doing proper action with the proper attitude), becomes the means for
moka and not the cause of bondage.

loka - 6

varrpaabuddhi ca prasdatvena bhvan |
karmakle phalaprptau kartavye te yathkramam || 6 ||
var'-rpaa-buddhi - an attitude of offering to the Lord
ca and
prasdatvena in the form of prasda (that which comes from God or
any divine person)
bhvan an attitude
karma-kle at the time of performing the action
phala-prptau upon receiving the result
kartavye ought to be done
te these two
yath-kramam respectively
There should be an attitude of offering to the Lord and that of prasda
(that which comes from God or any divine person) while doing the
action and receiving the result respectively.

loka - 7

etena karmayogena uddhir bhavati mnas |
rgdikayarp s bhavej jnasya bhmik || 7 ||
etena by this
karma-yogena karmayoga
uddhi - purication
bhavati takes place
mnas mental
rg'-di-kaya-rp in the form of a reduction of cravings etc.
s that
bhavet may be
jnasya of knowledge
bhmik a fertile ground
By this karmayoga, mental purication takes place. That purication is
in the form of a reduction in cravings etc., and the resulting purity
becomes a fertile ground for knowledge.

loka - 8

bhaktiyoga ca naitasmd bhinno 'tyanta hi vidyate |
karmevarnusandhnasadbhvd ubhayatra hi || 8 ||
bhakti-yoga bhaktiyoga (the pursuit of devotion)
ca - and
na - not
etasmt from this
bhinna - different
atyanta - very much
hi - indeed
vidyate it is
karm'-evar'-nusandhna-sad-bhvt due to the presence of action
and connection to the Lord
ubhayatra in both cases
hi indeed
Bhaktiyoga (the pursuit of devotion) is not completely different from this
(karmayoga), because in both (karmayoga and bhaktiyoga) action and
connection to the Lord are common factors.

loka - 9

viini tu karmi samlocya vieyate |
bhaktiyoga iti prjair abhidhna ca dyate || 9 ||
viini - specic
tu - but
karmi - actions
samlocya having taken into consideration
vieyate it is distinguished
bhakti-yoga - bhaktiyoga
iti indicates quotation marks
prjai - by the wise
abhidhnam - name
ca - and
dyate is given
But, taking into consideration some specic actions, this is
distinguished and is given the name 'bhaktiyoga' by the wise.

loka - 10

trividhni ca karmi dehavkcittakryata |
nvayas tu smnya bhaktitattva tad eva hi || 10 ||
trividhni of three types
ca - and
karmi - actions
deha-vk-citta-kryata in the form of action produced through the
body, speech and the mind
'-nvaya - a connection with the Lord
tu - but
smnyam common feature
bhakti-tattvam essence of devotion
tad that
eva - alone
hi indeed
Those actions are of three types action produced through the body,
through speech and through the mind. But relating to the Lord is the
common feature and that alone is the essence of devotion.

10

loka - 11

pjana kyika karma krtandi ca vcikam |
dhyna tu cittaja vidyd uttarottaram uttamam || 11 ||
pjanam - worship
kyikam physical
karma - action
krtan'-di krtana (singing the glory of the Lord) and so on
ca - and
vcikam oral
dhynam dhyna (meditation)
tu whereas
citta-jam mental
vidyd one should know
uttar'-ottaram in ascending order
uttamam - better
Worship is a physical action, krtana (singing the glory of the Lord) and
so on are oral, whereas dhyna (meditation) is a mental activity. One
should know that the latter is superior to the former in order.

11

loka - 12

dv asya pj syd vigrahe tadanantaram |
vivarpasya vivasmin pjai ca viiyate || 12 ||
dau at rst
asya of the Lord
pj worship
syt there should be
vigrahe in the idol
tad-anantaram after that
viva-rpasya omnipresent
vivasmin in all
pj worship
e this (worship)
ca - and
viiyate excels
At rst the seeker should worship the Lord in (through) the idol. Later
he/she will worship the omnipresent Lord in all. And this form of
worship excels other forms.

12

loka - 13

astavo japa cpi vcika karma kathyate |
japa ca trividho jeya sthndn ca bhedata || 13 ||
a-stava - praise of the Lord
japa japa (repeated chanting of a word or phrase)
ca - and
api - also
vcikam oral
karma - action
kathyate it is said
japa - japa
ca - and
trividha - of three types
jeya - should be known
sthn'-dnm of place of origination etc.
ca - and
bhedata based on the difference
Praise of the Lord and japa (repeated chanting of a word or phrase)
are called oral actions. Japa should be known to be of three types
based on the difference in place of its origination etc.

13

loka - 14

uccair ucca vijnyad upu caiva mandata |
cittaja mnasa vidyd uttarottaram uttamam || 14 ||
uccai - loudly
uccam - ucca
vijnyd one should know!
upum upu
ca - and
eva certainly
mandata - softly
citta-jam mentally
mnasam - mnasa
vidyd one should know
uttar'-ottaram in ascending order
uttamam better
Japa is ucca when done loudly, upu when done softly (not audible
to others) and mnasa when done mentally. Here the latter is superior
to the former in order.

14

loka - 15

yasya vttipravhasya viayo bhagavn bhavet |
tasya mnasakryasya saj dhynam iti smt || 15 ||
yasya of which
vtti-pravhasya of the ow of thoughts
viaya - the object
bhagavn the Lord
bhavet may be
tasya of that
mnasa-kryasya of mental activity
saj the name
dhynam dhyna
iti indicates quotation marks
smt is known as
The ow of thoughts, a mental activity, which is centred upon the Lord
is known by the name dhyna.

15

loka - 16

naicalya hi phala tasya naiva kpi camatkti |
puya cpi bhavet tena tasyeaviayatvata || 16 ||
naicalyam steadiness
hi alone
phalam the result
tasya of that
na - not
eva -indeed
k' pi any
camat-kti - a miracle
puyam puya (an invisible result earned from action prescribed by
the scripture)
ca - and
api - also
bhavet there will be
tena by that
tasya of that (meditation)
a-viayatvata because it is centred upon the Lord
Its result is steadiness of mind and not any miracle. By that
(meditation) there will also be puya (an invisible result earned from
action prescribed by the scripture) because it is centred on the Lord.

16

loka - 17

ity eva hi nirpyante sdhanni manibhi |
sanipatyopakri tni jnasya siddhaye || 17 ||
iti indicates quotation marks
evam thus
hi indeed
nirpyante are described
sdhanni the means
manibhi - by the wise
sanipaty'-opakri - preparatory
tni these
jnasya of knowledge
siddhaye for the attainment
This is how the means are described by the wise. They are
preparatory means for the attainment of knowledge.

17

loka - 18

vikalpa ca bhavet tatra ruciaktydibhedata |
yogya jnya citta syt tena te ktrthat || 18 ||
vikalpa an option
ca and
bhavet there is
tatra in this regard
ruci-akty-di-bhedata based on differences in taste, capacity etc
yogyam t
jnya for knowledge
cittam the mind
syt will be
tena by that
tem of those
kt'-rthat - fullment
In this regard, there are options based on differences in taste, capacity
etc. By these means the mind will become t for knowledge, and with
that itself their purpose is fullled.

18

loka - 19

ucyate sdhana skd yena jna hi jyate |
ravaam manana caiva nididhyso yathkramam || 19 ||
ucyate is discussed
sdhanam the means
skd - direct
yena by which
jnam the knowledge (of the truth)
hi denitely
jyate is born
ravaam ravaa (listening to the scripture through a guru)
mananam manana (reection upon the truth)
ca and
eva also
nididhysa nididhysa (contemplation on the truth)
yath-kramam in this order
Now the direct means by which the knowledge (of the truth) is born are
discussed. They are ravaa (listening to the scripture through a guru),
manana (reection upon the truth) and nididhysa (contemplation on
the truth), to be practised in this order.

19

loka - 20

vedntnm aem dimadhyvasnata |

brahmtmany eva ttparyam iti dh ravaa bhavet || 20 ||
vedntnm of Vednta statements
aem all without exception
di-madhy'-vasnata - in the beginning, in the middle and in the end
brahm'-tmani in Brahman which is the Self
eva - alone
ttparyam commitment
iti indicates quotation marks
dh - the understanding
ravaam ravaa
bhavet it will be
ravaa is (the process of) understanding that the commitment of all
Vednta sentences in the beginning, in the middle and in the end is to
revealing Brahman alone which is the Self.

20

loka - 21

upakramopasahrv abhyso 'prvat phalam |
arthavdopapatt ca liga ttparyaniraye || 21 ||
upakram'-opasahrau the beginning and the end
abhysa - repetition
aprvat - uniqueness
phalam the result
arthavd'-opapatt praise and reasoning
ca - and
ligam indicator
ttparya-niraye for the ascertainment of the intended meaning
The beginning and the end, repetition, uniqueness, the result, praise
and reasoning these are the indicators for ascertaining the intended
meaning of the text.

21

loka - 22

kte 'pi ravae citte saayo vidyate yadi |
tasya yan nana yukty prokta tan manana buddhai
|| 22 ||
kte having been done
api - even
ravae ravaa
citte in the mind
saaya - a doubt
vidyate there is
yadi if
tasya of that
yad which
nanam the destruction
yukty by logic
proktam is said
tad - that
mananam - manana
buddhai - by the wise
Even after listening to the scripture, if one has any doubt in the mind,
then resolving that doubt by reasoning is called manana by the wise.

22

loka - 23

dehdiv tmasaskro yo viparyayaabdabhk |
upyas tasya nya nididhysanam ucyate || 23 ||
deh'-diu with the body and so on
tma-saskra - the impression of identity
ya - that which
viparyaya-abda-bhk is called viparyaya (belief contrary to Vedantic
teaching)
upya - the means
tasya of that
nya for the destruction
nididhysanam nididhysana (a synonym of nididhysa)
ucyate is called
The impression of identity with the body etc. is called viparyaya (belief
contrary to Vedantic teaching), and that is destroyed by the means
called nididhysana.

23

loka - 24

nirdoa jyate jna tasya yena svanuhitam |
prvokta sdhana sarva raddhbhaktisamanvitam ||
24 ||
nirdoam free from defects
jyate is born
jnam - knowledge
tasya for that person
yena by whom
sv'-anuhitam practised well
prv'-oktam aforesaid
sdhanam the means
sarvam all
raddh-bhakti-samanvitam with faith and devotion
The knowledge (of truth) free from defects will be born for the person
by whom all the aforesaid means are practised well with faith and
devotion.

24

loka - 25

tdgjnasya labdhyaiva naro mukto hi sarvath |
tadrdhva vidyate naiva kma krya mang api || 25 ||
tdg-jnasya of such a knowledge
labdhy by the attainment
eva - alone
nara - a person
mukta - free
hi - indeed
sarvath in every way
tad-rdhvam - thereafter
vidyate there is
na - not
eva any
kma - desire
kryam duty
mank small
api - even
By the very attainment of proper knowledge, a person becomes free in
all respects. Thereafter not even a small binding desire or duty
remains for him.

25

loka - 26

kta sakeparpea sdhanasya nirpaam |
vistras tasya vijeya ravaena guror mukht || 26 ||
ktam having been done
sakepa-rpea in a brief manner
sdhanasya of the means
nirpaam - presentation
vistra a detailed explanation
tasya of it
vijeya - should be understood
ravaena by listening
guro - of a guru
mukht from the mouth
The presentation of the means has been made in a brief manner. A
detailed explanation of it should be understood by listening to a guru.

26

Glossary
(contextual meaning of certain terms)
nanda - happiness
Bhaktiyoga the pursuit of devotion
Brahman limitless reality
Dhyna - meditation
Guru spiritual teacher
Japa repeated chanting of a word or phrase
Karmaka - the section in the Veda dealing with various actions
Karmayoga doing proper action with the proper attitude
Krtana singing the glory of the Lord
Manana reection upon the truth
Mnasa japa mental japa
Moka freedom from bondage
Nididhysa/nididhysana contemplation on the truth
Prasda that which comes from God or any divine person
Puya an invisible result earned from action prescribed by the scripture
Sdhana means
ravaa listening to the scripture through a guru
Ucca japa loud japa
Upu japa japa chanted softly
Vednta - the end portion of the Veda
Viparyaya belief contrary to Vedantic teaching