Steps to Realization (Swami Vivekanand)

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Steps to Realization – Swami Vivekananda
Step 1 (Sama and Dama):
• First among the qualifications required of the aspirant for Jnana or wisdom, come Sama and
Dama, which may be taken together.
• They mean the keeping of the organs in their own centers without allowing them to stray out.
The organs of sight and hearing are generally very active.
• You must bear in mind that by the word ‘organ’ is meant the nerve center in the brain. The eyes
and ears are only the instruments of seeing and hearing, and the organs are inside. If the organs are
destroyed by any means, even if the eyes or the ears were there, we shall not see or hear.
• So in order to control the mind, we must first be able to control these organs. To restrain the
mind from wandering outward or inward and keep the organs in their respective centers is what is
meant by the words Sama and Dama.
• Sama consists in not allowing the mind to externalize and Dama in checking the external
instruments.

Step 2 (Uparati):
• Now comes Uparati, which consists in not thinking of things of the senses.
• Most of our time is spent in thinking about sense-objects, things which we have seen or we
have heard, which we shall see or shall hear, things which we have eaten or are eating or shall eat,
places where we have lived and so on. We think of them or talk of them most of our time.
• One who wishes to be a Vedantin must give up this habit.

Step 3 (Titiksha):
• Then comes the next preparation (it is a hard task to be a philosopher!), Titiksha, the most difficult
of all. It is nothing less than the ideal forbearance.
• We may not resist an evil, but at the same time we may feel very miserable. A man may say
very harsh things to me, and I may not outwardly hate him for it, may not answer him back, and
may restrain myself from apparently getting angry, but anger and hatred may be in my mind, and I
may feel very badly towards that man.
• That is not non-resistance; I should be without any feeling of hatred or anger, without any
thought of resistance; my mind must then be as calm as if nothing had happened. And only when I
have got to that state, have I attained to non-resistance and not before.
• Forbearance of all misery, without even a thought of resisting or driving it out, without even
any painful feeling in the mind or any remorse – this is Titiksha. Suppose I do not resist, and
some great evil comes thereby: if I have Titiksha, I should not feel any remorse for not having
resisted. When the mind has attained to that state, it has become established in Titiksha.

Step 4 (Sraddha):
• The next qualification required is Sraddha, faith. One must have tremendous faith in religion and
God. Until he has it, he cannot aspire to be a Jnani.
• A great sage once told me that not one in twenty millions in this world believe in God. I asked
him why, and he told me, “Suppose there is a thief in this room, and he gets to know that there is a
mass of gold in the next room, and only a very thin partition between the two rooms; what will be

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the condition of the thief? I answered, “He will not be able to sleep at all; his brain will be actively
thinking of some means of getting at the gold, and he will think of nothing else.”

• Then he replied, “Do you believe that a man could believe in God and not go mad to get Him?
If a man sincerely believes that there is that immense, infinite mine of Bliss and that It can be
reached, would not that man go mad in his struggles to reach It?”
• Strong faith in God and the consequent eagerness to reach Him constitutes Sraddha.

Step 5 (Samadhana):
• Then comes Samadhana or constant practice to hold the mind in God.
• Nothing is done in a day. Religion cannot be swallowed in the form of a pill. It requires hard and
constant practice. The mind can be conquered only by slow and steady practice.

Step 6 (Mumukshutva):
• Next is Mumukshutva, the intense desire to be free.
• All the misery we have is of our own choosing; such is our nature. We run headlong after all
sorts of misery, and are unwilling to be freed from them. Every day we run after pleasure and
before we reach it, we find it is gone; it has slipped through our fingers. Still we do not cease
from our mad pursuit, but on and on we go, blinded fools that we are.

Example:
• In oil-mills bullocks are used that go round and round to grind the oil-seed.
• There is a yoke on the bullock’s neck. They have a piece of wood protruding from the yoke, and
on that is fastened a wisp of straw.
• The bullock is blindfolded in such a way that it can only look forward, and so it stretches its
neck to get at the straw; and in doing so, it pushes the piece of wood out a little further; and it
makes another attempt with the same result and yet another and so on. It never catches the straw,
but goes round and round in the hope of getting it, and in so doing, grinds out the oil.

• In the same way you and I who are born slaves to nature, money and wealth, wives and
children, are always chasing a wisp of straw, mere chimeras, and going through an innumerable
round of lives without obtaining what we seek.
• The great dream is love; we are going to love and be loved, we are all going to be happy and
never meet with misery, but the more we go towards happiness, the more it goes away from
us.
• Thus the world is going on, society goes on and we, blinded slaves, have to pay for it without
knowing. Study your own lives, and find how little of happiness there is in them, and how
little in truth you have gained in the course of the wild-goose-chase of the world.

Hoping against Hope:
• We are always hoping against hope; this hope, this chimera (a bogy; a wild impossible scheme or
fancy) maddens us; we are always hoping for happiness.
• Day and night we see people dying around us and yet we think we shall not die; we never
think that we shall die or that we shall suffer.

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• Each man thinks that success will be his, hoping against hope, against all odds, against all
mathematical reasoning. Nobody is ever really happy here.
• If a man be wealthy and have plenty to eat, his digestion is out of order, and he cannot eat.
• If a man’s digestion is good, and he has the digestive power of a cormorant, he has nothing to put
into his mouth.
• If he were rich, he has no children. If he were hungry and poor, he has a whole regiment of
children, and does not know what to do with them. Why is it so?
• Because happiness and misery are the obverse and reverse of the same coin, he who takes
happiness must take misery also.
• We all have this foolish idea that we can have happiness without misery, and it has taken
such possession of us that we have no control over the senses.

Optimism and Pessimism:
• There are two extremes into which men are running; one is extreme optimism, where everything is
rosy and nice and good; the extreme pessimism, where everything seems to be against them.
• The majority of men have more or less undeveloped brains. One in a million we see with a
well-developed brain.
• Few men realize that with pleasure there is pain, and with pain, pleasure; and as pain is disgusting,
so is pleasure, as it is the twin-brother of pain. Both should be turned aside by men whose reason is
balanced. Why will not men seek freedom from being played upon?

Sage seeks Liberty:
• The sage wants liberty; he finds that sense-objects are all vain and that there is no end to
pleasures and pains.
• How many rich people in the world want to find fresh pleasures! All pleasures are old and they
want new ones.
• When a man begins to see the vanity of worldly things, he will feel he ought not to be thus
played upon or borne along by nature. That is slavery.
• If a man has a few kind words said to him, he begins to smile, and when he hears a few harsh
words, he begins to weep.
• He is a slave to a bit of bread, to a breath of air, a slave to dress, to patriotism, to name and fame.
• He is thus in the midst of slavery and the real man has become buried within through his
bondage. What you call man is a slave.
• When one realizes all this slavery, then comes the desire to be free; and intense desire comes.
If a piece of burning charcoal were placed on a man’s head, see how he struggles to throw it off.
Similar will be the struggles for freedom of a man who really understands that he is a slave of
nature.
• This is what Mumukshutva or the desire to be free is.

Step 7 (Nityanitya-viveka):
• The next training is also a very difficult one. Nityanitya-viveka – discriminating between that
which is true and that which is untrue, between the eternal and the transitory.
• God alone is eternal everything else is transitory. Everything dies; the angel’s die, men die,
animal’s die, earth’s die, sun, moon and stars – all die; everything undergoes constant change. The
mountains of today were the oceans of yesterday and will be oceans tomorrow.

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• Everything is in state of flux; the whole universe is a mass of change.
• But there is One who never changes, and that is God; and the nearer we get to Him, the less
will be the change for us, the less will nature be able to work on us; and when we reach Him, and
stand with Him, we shall conquer nature, we shall be masters of these phenomena of nature, and it
will have no effect on us.

Real Knowledge (Intuition):
• All knowledge is within us. All perfection is already there in the soul.
• But this perfection has been covered up by nature; layer after layer of nature is covering this purity
of soul. What have we to do?
• Really we do not develop our souls at all. What can develop the perfect?
• We simply take the veil off; and the soul manifests itself in its pristine purity, its natural,
innate freedom.

Religion and Intellect (Acquired Knowledge):
• Religion is not attained through the ears, nor through the eyes, nor yet through the brain. No
Scriptures can make us religious.
• We may study all the books that are in the world, yet we may not understand a word of religion or
of God.
• We may be the most intellectual people the world ever saw, and yet we may not come to God
at all. On the other hand, have you not seen what irreligious men have been produced from the
most intellectual training?
• It is one of the evils of your Western civilization that you are after intellectual education
alone, and take no care of the heart. It only makes men ten times more selfish, and that will
be your destruction.

Can intellect become inspired?
• Intellect can never become inspired; only the heart, when it is enlightened, becomes inspired.
An intellectual, heartless man never becomes an inspired man.
• Just as the intellect is the instrument of knowledge, so is the heart the instrument of
inspiration.
• In a lower state it is a much weaker instrument than intellect. Properly cultivated, the heart
can be changed and will go beyond intellect; it will be changed into inspiration. Man will
have to go beyond intellect in the end.
• The knowledge of man, his powers of perception, of reasoning and intellect and heart, all are busy
churning this milk of the world. Out of long churning comes butter and this butter is God. Men of
heart get the ‘butter’ and the ‘butter milk’ is left for the intellectual.

Education or Learning is not a must for God Realization:
• It is not at all necessary to be educated or learned to get to God.
• It is said, “To teach others, much intellect and learning are necessary, but not so for your own
self-illumination.”
• If you are pure, you will reach God. If you are not pure, and you know all the sciences in the
world, that will not help you at all. It is the pure heart that reaches the goal. The pure heart is the
best mirror for the reflection of truth, so all these disciplines are for the purification of the heart.

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Intellect is cultured:
• Intellect has been cultured with the result that hundreds of sciences have been discovered, and their
effect has been that the few have made slaves of the many – that is all the good that has been done.
• Artificial wants have been created, and every poor man, whether he has money or not,
desires to have those wants satisfied, and when he cannot, he struggles and dies in the
struggle. This is the result.
• Through the intellect is not the way to solve the problem of misery, but through the heart.
• If all this vast amount of effort had been spent in making men purer, gentler, more forbearing, this
world would have a thousand fold more happiness than it has today.
• Always cultivate the heart; through the heart the Lord speaks, and through the intellect you
yourself speak.

Pure Heart is the best Mirror for Reflection of Truth:
• He who comes with a pure heart and a reverent attitude, his heart will be opened; the doors will
open for him and he will see the truth.
• The field of religion is beyond our senses, beyond even our consciousness.
• We cannot sense God. Nobody has seen God with his eyes or ever will see God in his
consciousness.
• Consciousness is only one of the many planes in which we work; you will have to transcend the
field of consciousness, to go beyond the senses, approach nearer and nearer to your own
center, and as you do that, you will approach nearer and nearer to God.

What is the proof of God?
• Direct perception: Pratyaksha. God has been perceived that way by thousands before and will be
perceived by all who want to perceive Him.
• But this perception is no sense perception at all; it is supersensuous, superconscious, and all
this training is needed to take us beyond the senses.

By means of all sorts of past work and bondages we are being dragged downward; these
preparations (steps 1 to 7) will make us pure and light.

Bondages will fall off by themselves, and we shall be buoyed up beyond this plane of sense
perception to which we are tied down, and then we shall see, and hear, and feel things, which
men in the three ordinary states (viz., waking, dream and sleep) neither feel, nor see, nor hear.

Steps to Realization (Swami Vivekanand)

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