• This article explores how Vedanta leads to the goal of transcending rebirth and what one can achieve through its teachings, with a special emphasis on the revolutionary contributions of Swami Vivekananda.

Vedanta, derived from the Sanskrit terms veda, knowledge, and anta, end, represents the culmination of Vedic wisdom, encapsulating the spiritual, philosophical, and practical essence of the Upanishads, the Bhagavadgita, and the Brahma Sutras. As a transformative system, Vedanta guides seekers toward moksha, liberation, universally regarded in Indian tradition as the ultimate goal of human existence.

This article first published in Prabuddha Bharata, Ramakrishna Mission Order.

This article explores how Vedanta leads to this goal and what one can achieve through its teachings, with a special emphasis on the revolutionary contributions of Swami Vivekananda (1863–1902), whose modern interpretation revitalised Vedanta’s global relevance. Insights from ancient monks like Adi Shankaracharya and Ramanuja, as well as modern luminaries like Sri Ramakrishna and Ramana Maharshi, are integrated to provide a holistic perspective.

By incorporating traditional Sanskrit quotations, detailed philosophical analysis, practical disciplines, and historical context, this article argues that Vedanta, as illuminated by Swami Vivekananda and other monks, offers a comprehensive path to realising one’s true nature as Atman in unity with Brahman, thereby achieving liberation and fulfilling life’s highest purpose.

The ultimate goal of life in Vedanta is to transcend samsāra, the cycle of birth and death, by overcoming avidyā, ignorance, and realising the non-dual unity of Atman, individual self, and Brahman, universal consciousness. The Chhandogya Upanishad (6.8.7) declares, तत् त्वम् असि, Tat Tvam Asi, ‘Thou art That’, encapsulating this profound truth.1

Philosophical Foundations of Vedanta

Swami Vivekananda, a disciple of Sri Ramakrishna, emphasised Vedanta’s universal applicability, proclaiming, ‘Each soul is potentially divine. The goal is to manifest this divinity within by controlling nature, external and internal.’ 2

Vedanta’s philosophy is rooted in the Prasthānatrayī—the Upanishads, the Gita, and Brahma Sutras. These texts form the bedrock of its metaphysical and soteriological framework, addressing the nature of reality and the purpose of life. Advaita Vedanta, systematised by Sri Shankaracharya (788–820 CE), posits that Brahman is the sole reality, described as सत्यं ज्ञाानम् अनन्तम्, Satyam Jnānam Anantam, ‘Truth Knowledge, Infinite’, in the Taittiriya Upanishad. 3

The world of multiplicity is māyā, illusion, caused by avidyā, ignorance. The Brihadaranyaka Upanishad (1.4.10) proclaims, अहं ब्रह्माास्मि, Aham Brahmāsmi, ‘I am Brahman’, affirming the identity of Atman and Brahman. 4

Vishishtadvaita, articulated by Ramanuja (1017–1137 CE), views Brahman as a personal God (Vishnu) with attributes, where the soul and world are his manifestations. Dvaita, founded by Madhva (1238–1317 CE), maintains a dualistic distinction between God, soul, and world. 

Swami Vivekananda synthesised these perspectives, emphasising Advaita’s non-dualism while making Vedanta accessible to diverse audiences. He declared, ‘The Vedanta says, there is nothing that is not God. … The only God to worship is the human soul in the human body’. This resonates with the Mundaka Upanishad (3.2.9): योो वेदे निहितं गुहा यां परमे व्योोमन् — ‘He who knows Brahman hidden in the cave of the heart attains the supreme’. 5

Vivekananda’s universalist approach bridged traditional Vedanta with modern needs, emphasising its practical application in daily life.

Vedanta redefines life’s purpose by prioritising moksha over the transient purushārthas, aims of life—dharma, duty, artha, wealth, and kāma, pleasure. The Katha Upanishad (1.2.2) contrasts these paths: श्रेयेश्च प्रेयश्च मनुष्यमेतः —Shreyashcha preyashcha manushyametah, ‘The good and the pleasant approach man; the wise choose the good.’ 6

Vivekananda echoed this, stating that the goal of life is not pleasure but knowledge of the Self, which brings eternal freedom. This shift from material pursuits to spiritual realisation forms the core of Vedanta’s soteriology.

Key Concepts in Detail

1. Brahman: The infinite, formless reality in Advaita, or a personal God in

Vishishtadvaita. The Aitareya Upanishad (3.1.3) states, प्रज्ञाानं ब्रह्म—Prajnānam Brahma, ‘Consciousness is Brahman’—emphasising its all-pervading nature. 7

Vivekananda described Brahman as ‘the infinite ocean of Existence, Consciousness, and Bliss.’ 8

2. Atman: The true self, identical with Brahman in Advaita. The Katha Upanishad (2.2.13) declares, नित्योोऽ नित्याानां चेतनश्चेतनानााम्, ‘The eternal among non-eternals, the consciousness among the conscious.’ 9 Vivekananda simplified this, saying, ‘You are the Self, not the body or mind.’ 10

3. Māyā and Avidyā: Māyā creates the illusion of a pluralistic world, while avidyā binds one to false identities. Shankaracharya’s Vivekachudamani (Verse 108) describes māyā as न सतीी नाासतीी—Na satī nāsatī, ‘Neither real nor unreal.’11 Vivekananda explained, ‘Māyā is the veil of ignorance; remove it, and you see the One’ 12

4. Moksha: Liberation from samsāra, achieved through knowledge or devotion. The Gita (2.71) states, विहाय काामाान् यःः सर्वाान् पुमांश्चरति निःस्पृहःः—‘One who abandons all desires and acts free from longing attains peace.’

These concepts, rooted in scripture, provide a framework for transcending the ego and realising the divine unity, as Vivekananda emphasised, Vedanta is not a philosophy but a way of life.

The Path of Vedanta:

Traditional Practices

Vedanta prescribes a structured path, sādhana, to prepare the mind for self-realisation, integrating intellectual, emotional, and active faculties.

Swami Vivekananda’s synthesis of these paths—jnāna, bhakti, karma, and rāja yogas—made them accessible to modern seekers, emphasising their complementary nature.

1. Jnāna Yoga: The Path of Knowledge

Jnāna Yoga, central to Advaita, involves viveka (discrimination) and ātma-vichāra (self-inquiry). Shankaracharya outlines three stages in Vivekachudamani (69):

a. Shravana: Listening to scriptures under a guru. The Mundaka Upanishad (1.2.12) advises, तद्विज्ञाानाार्थं स गुरुमेवााभिगच्छेत्—Tadvijnānārtham sa gurumevābhigacchet, ‘To know that, approach a teacher with knowledge and realisation.’13

b. Manana: Reflecting on teachings like Tat Asi to resolve doubts. Swamiji stressed, ‘Analyse the ‘I’ until you reach the Self.’

c. Nididhyāsana: Meditative internalisation of the truth, leading to direct experience.

Swamiji simplified jnāna by declaring that Knowledge is not in books but in realising your divine nature. He encouraged daily self-inquiry, asking ‘Who am I?’ every day, and the answer will dawn.

2. Bhakti Yoga: The Path of Devotion

Bhakti Yoga, emphasised by Ramanuja, involves surrender, prapatti, to a personal deity. The Gita (9.34) states, मन्मनाा भव मद्भक्तोो मद्यााजीी मां नमस्कु रु—

Manmanā bhava madbhakto madyājī mām namasku ru, ‘Fix your mind on Me, be My devotee, worship Me, bow to Me’. Vivekananda saw bhakti as a universal path, noting, ‘Love God with all your heart, and you will find Him within.’ Sri Ramakrishna, his guru, exemplified bhakti’s power, saying, ‘Through intense love, God reveals Himself.’ 14

3. Karma Yoga: The Path of Selfless Action

Karma Yoga involves performing duties without attachment to results. The Gita (3.25) advises, सक्ताःःकर्ममण्यविद्वां सोो यथाा कु र्ववन्ति भाारत —Saktāh karmanyavidvāmso yathā kurvanti bhārata, ‘As the ignorant act with attachment, the wise act without.’ Vivekananda championed Karma Yoga, declaring, ‘Work for work’s sake, not for reward. This purifies the heart and leads to liberation.’ 15

His establishment of the Ramakrishna Mission, with the motto आत्मनोो मोोक्षाार्थं जगद्धिताय च—Atmano mokshārtham jagaddhitāya cha, ‘For one’s liberation and the world’s welfare’, embodied this principle, making Vedanta practical for all.

4. Rāja Yoga: The Path of Meditation

Rāja Yoga, based on Patanjali’s Yoga Sutras, uses meditation to still the mind. The Shvetashvatara Upanishad (2.10) states, यदाा चर्ममवदाकााशं वेष्टयिष्यन्ति माानवाः—Yadā charmavadākāsham veshtayishyanti mānavāh, ‘When the mind is stilled, it is like space.’ 16

Vivekananda’s Raja Yoga popularised meditation globally, teaching, ‘Meditation is the key to the Self. Control the mind, and you control the universe.’ 17

Ramana Maharshi’s self-inquiry, कोोऽहम्—Ko’ham, ‘Who am I?’—aligns with this, focusing on the ego’s source.18

Preparatory Disciplines (Sādhana Chatushtaya)

Shankaracharya’s Tattva Bodha outlines four qualifications for Vedantic practice: 19

a. Viveka: Discernment between nitya (eternal) and anitya (transient). The Vivekachudamani (19) states, नित्याानित्यवस्तुविवेुकःः—‘Discrimination between the eternal and the transient.’

b. Vairāgya: Detachment from desires.

c. Shat-sampatti: Six virtues, including shama (mental control), dama (sense restraint), titikshā (endurance), uparati (restraining), shraddhā (faith), and samādhāna (concentration).

d. Mumukshuttva: Intense desire for liberation. The Vivekachudamani (15) warns, न शाान्तंचित्तं न च संनाादति —Na shāntam chittam na cha sannādati, ‘An unquiet mind cannot grasp the truth. 20

Vivekananda emphasised, ‘Purify the mind first; then knowledge dawns’.

Achievements through Vedanta

Vedanta’s practices yield profound outcomes, aligning with the goal of moksha and transforming every aspect of life:

1. Moksha, Liberation: Realising Atman as Brahman frees one from samsāra. The Ashtavakra Gita (1.20) states, यत्र नााहंतत्र मुक्तिः—Yatra nāham tatra muktih, ‘Where there is no ‘I,’ there is liberation. 21

Vivekananda affirmed, ‘You are free now, only you must realize it.’ The jīvanmukta lives unattached, as exemplified by Ramana Maharshi, who radiated peace.

2. Inner Peace and Equanimity: Detachment from external conditions fosters resilience. The Gita (6.22) says, यं लब्ध्वाा चाापरं लााभं मन्यते नााधिकं ततः—Yam labdhvā cāparam lābham manyate nādhikam tatah, ‘Having gained which, no greater gain is thought of.’ Scientific studies on meditation validate reduced stress and emotional stability through Vedantic practices. 22

3. Universal Compassion: Realising all beings as Brahman cultivates love. The Isha Upanishad (6) states, यस्तु सर्वााणि भूता ान्याात्मन्येवाानुपु श्यति, सर्वभूवतेू षु चाात्माानं ततोो न विजुगु प् सते—Yastu sarvāni bhūtāny  ātmanyevānupashyati sarvabhuteshu chātmānam tato na viju gupsate, ‘He who sees all beings in the Self feels no hatred.’ 23

Vivekananda’s Ramakrishna Mission reflects this through humanitarian service.

4. Clarity of Purpose: Vedanta shifts focus to self-realisation. The Mundaka Upanishad (1.2.12) urges, परीीक्ष्य लोोकाान् कर्ममचिता न्—Parīkshya lokān karmachitān, ‘Examine the world and seek the Self’. 24

Vivekananda’s call, ‘Arise, awake, and stop not till the goal is reached’ 25, inspires purposeful living.

5. Intellectual and Spiritual Fulfilment: Vedanta’s logical rigour, as in Shankaracharya’s commentaries, satisfies the intellect, while its practices offer experiential insight. Swami Dayananda notes, ‘Vedanta is a science of consciousness, verifiable through practice.’ 26

6. Ethical Living: Vedanta emphasises dharma. The Taittirīya Upanishad (1.11.1) instructs, सत्यं वद धर्मं चर—Satyam vada dharmam chara, ‘Speak the truth, practise righteousness.’ 27

Vivekananda interpreted this as selfless service, aligning with Karma Yoga.

Insights from Vedantist Monks

Ancient Monks

1. Adi Shankaracharya: Shankaracharya’s Advaita revolutionised Vedanta, emphasising jnāna as the sole path to moksha. His Brahma Jnānavalī Māla (Verse 20) declares, ब्रह्म सत्यं जगन्मििथ्या —Brahma satyam jaganmithyā, ‘Brahman is real, the world is illusory.’ 28

His commentaries on the Prasthānatrayī provide a systematic framework, while hymns like Bhaja Govindam urge, भज गोोविन्दं मूढमते—Bhaja Govindam mūdhamate, ‘Worship Govinda, O deluded mind’, emphasising devotion alongside knowledge.

2. Ramanuja: Ramanuja’s Vishishtadvaita focused on bhakti to Vishnu. In Shri Bhashya, he argues, ‘Surrender to the Lord is the highest path.’ 29

His inclusive approach made Vedanta accessible to diverse communities, emphasising prapatti.

Modern Monks

1. Swami Vivekananda: Swamiji’s global mission introduced Vedanta to the West, emphasising its universality. At the 1893 Parliament of Religions, he said, ‘Vedanta teaches unity in diversity.’ 30

He integrated jnāna, bhakti, karma, and rāja yogas, stating, ‘Each path suits a temperament, but all lead to the same goal’. The Ramakrishna Mission, founded by him, applies Vedanta to social welfare, reflecting Karma Yoga. Vivekananda’s emphasis on strength, ‘Be strong, my young friends, that is my advice to you’, empowered seekers to pursue moksha fearlessly.

2. Sri Ramakrishna: Vivekananda’s guru harmonised jnāna and bhakti, declaring,

‘All paths lead to the same truth.’ 31

His experiential realisation of Brahman through various spiritual practices validated Vedanta’s universality, profoundly influencing Vivekananda.

3. Ramana Maharshi: Ramana’s self-inquiry method, कोोऽ हम्—Ko’ham, ‘Who am I?’ simplified Vedanta. In Talks with Sri Ramana Maharshi, he teaches, ‘Trace the “I” to its source, and you find the Self.’ His life as a jīvanmukta inspired global seekers, including Westerners like Paul Brunton.

Traditional Context and Sanskrit Quotations

Vedanta’s tradition integrates shruti, scripture, guru, and sādhana. The Brahma Sutras (1.1.1) begin, अथाातोो ब्रह्मजि ज्ञाासाा—Athāto brahmajijnāsā, ‘Now, therefore, inquire into Brahman.’ 32

The guru is essential, as the Gita (4.34) states, तद्विद्धि प्रणिपा तेन परिप्रश्नेन सेवयाा—Tadviddhi pranipātena pariprashnena sevayā, ‘Know it by prostration, questioning, and service.’ Vivekananda echoed, ‘The guru is the bridge to the divine.’

The guru’s role is to clarify subtle concepts like the Mahāvākyas, great sayings,

such as प्रज्ञाानं ब्रह्म, Prajnānam Brahma, and अहं ब्रह्माास्मि, Aham Brahmāsmi. Shankaracharya’s Upadeshasāhasrī explains, आत्माा ब्रह्मैव नाापरःः—Ātmā Brahmaiva nāparah, ‘The Self is Brahman alone, nothing else.’ 33

Vivekananda made this accessible, saying, ‘The teacher does not teach; he helps you discover what you already are’.

Challenges and Criticisms

Vedanta faces several challenges in its pursuit of the ultimate goal:

1. Philosophical Complexity: Concepts like māyā and non-dualism can be abstract. Vivekananda simplified them, saying, ‘See God in all, and the mystery of māyā vanishes.’ Ramana Maharshi’s self-inquiry too demystified these ideas.

2. Time and Discipline: Modern lifestyles hinder sustained practice. Vivekananda advocated short, intense practices: ‘Five minutes of deep meditation daily is better than hours of distraction.’

3. Cultural Barriers: Vedanta’s Hindu roots may alienate non-Indians, but Vivekananda’s universalism overcame this, declaring, ‘Vedanta is the religion of the future, belonging to all.’

4. Perceived Escapism: Critics argue that Vedanta neglects worldly duties. Vivekananda countered, ‘Vedanta teaches you to live in the world but not of it’, emphasising Karma Yoga.

Modern Relevance 

Vedanta addresses contemporary challenges like stress, materialism, and disconnection. Scientific studies on meditation, aligned with Rāja Yoga, show reduced anxiety and improved wellbeing.

The Ramakrishna Mission applies Vedanta to education, healthcare, and disaster

relief, proving its practical relevance. Vivekananda’s vision of Vedanta as a unifying force fosters global harmony, as he noted, ‘Vedanta is the philosophy of oneness.’ In an era of environmental crises and social fragmentation, Vedanta’s non-dual ethos promotes sustainability and compassion. The Īshā Upanishad (Verse 1) states, ईशाावाास्यमिदं सर्वं यत्कि ञ्च जगत्यां जगत्—Īshāvāsyamidam sarvam yatkincha jagatyām jagat, ‘All this is pervaded by the Lord’, encouraging reverence for all existence.

Conclusion

Vedanta, as elucidated by Swami Vivekananda and other monks, offers a profound path to moksha by realizing Atman’s unity with Brahman.

Its integrated paths—jnāna, bhakti, karma, and rāja yogas—cater to diverse temperaments, while its ethical and philosophical depths ensure universal appeal. The Katha Upanishad (1.3.14) urges, उत्तिष्ठत जााग्रत प्रााप्य वरान्निबोोधत—Uttishthata jāgrata prāpya varānnibodhata, ‘Arise, awake, and realize the Self.’ 

Vivekananda’s synthesis, Shankaracharya’s rigour, Ramanuja’s devotion, Sri Ramakrishna’s harmony, and Ramana’s simplicity make Vedanta a timeless guide. Through it, one achieves liberation, peace, compassion, purpose, and fulfilment, realising life’s ultimate aspiration. 

The author is Adhyaksha of Dakshinamurty Math, Puri, and the Editor of Aumkar Monthly

References

1. S Radhakrishnan, The Principal Upanishads (George Allen & Unwin, 1953).

2. The Complete Works of Swami Vivekananda, 9 vols (Calcutta: Advaita Ashrama, 1–8, 1989; 9, 1997), 1.257.

3. Swami Shivananda, Vedanta for Beginners (Divine Life Society, 1999), 2.1.1.

4. E Easwaran, The Upanishads (Nilgiri Press, 2007).

5. The Principal Upanishads.

6. The Upanishads.

7. Ibid.

8. Complete Works, 1.374.

9. The Principal Upanishads.

10. See Complete Works, 1.498.

11. Swami Chinmayananda, Vivekacūdāmani (Central Chinmaya Mission Trust, 2006).

12. Complete Works, 1.337.

13. The Principal Upanishads.

14. M., The Gospel of Sri Ramakrishna, trans. Swami Nikhilananda (Ramakrishna-Vivekananda Centre, 1942).

15. Complete Works, 2.501.

16. Vedanta for Beginners.

17. Complete Works, 8.40.

18. Talks with Sri Ramana Maharshi (Sri Ramanasramam, 2004).

19. Swami Dayananda, Tattva Bodha (Arsha Vidya Gurukulam, 1997).

20. Swami Chinmayananda, Vivekacūdāmani.

21. Swami Chinmayananda, Ashtāvakra Gītā (Central Chinmaya Mission Trust, 1997).

22. R J Davidson and A Lutz, ‘Buddha’s Brain: Neuroplasticity and Meditation’, IEEE Signal Processing Magazine, 25/1 (2008), 176–174.

23. E Easwaran, The Upanishads.

24. S Radhakrishnan, The Principal Upanishads.

25. Complete Works, 2.87.

26. Swami Dayananda, Tattva Bodha.

27. Vedanta for Beginners.

28. Swami Chinmayananda, Vivekacūdāmani.

29. Ramanuja, Śrī Bhāshya (Sri Ramakrishna Math, 1962).

30. Complete Works, 1.17.

31. Gospel of Sri Ramakrishna.

32. Shankaracharya, Brahma Sūtra Bhāshya (Motilal Banarsidass, 1968).

33. Swami Chinmayananda, Vivekacūdāmani.

34. Vedanta for Beginners

This article was published in the November 2025 issue of Prabuddha Bharata, monthly journal of The Ramakrishna Order started by Swami Vivekananda in 1896. This article is courtesy and copyright Prabuddha Bharata. I have been reading the Prabuddha Bharata for years and found it enlightening. Cost is Rs 400/ for one year and Rs 1150/ for three years. To subscribe https://advaitaashrama.org/pb-subscribe/