An Invitation to Debate: Swami Satchidanandendra Saraswati vs Modern Vedanta teachers

This article is an invitation for a healthy debate with modern Vedanta teachers like James Swartz who claim that their teachings are in line with traditional Vedanta. I think James Swartz, in particular, wouldn’t mind in clarifying some of the concerns raised in this article, as he himself considers that criticism is a healthy aspect of Vedanta. Also, since he has said in a Dharma combat that he enjoys such debates, I hope he doesn’t consider this as something unimportant or offensive.

First of all, I am not in any way stating my own opinions here and I am well aware that with my age and qualifications, I am not the right candidate to present such arguments. However, whatever I write here is only from scriptures including mukya Upanishads cited by Shankaracharya, Brahmasutras, Gita and the commentaries of Shankara on these texts. Since independent works such as Vivekachudamani are not considered as authentic works of Shankara by many, those texts are not quoted.


Also, these concepts are directly from the book ‘Method of Vedanta’ written by Swami Satchidanandendra Saraswati, who was a Sanskrit scholar and vedantic monk. He dedicated his whole life in bringing out the kind of teaching method that was actually adopted by Shankara. He lived up to the age 94 and has written over 200 books. He has worked hard enough to bring out the true teachings of Shankara. And, the whole Vedanta community is indebted for his extraordinary work. So, this debate is indeed between Satchidanandendra Saraswati and any other Vedanta teachers who would like to participate. I hope this debate will help to clarify much confusion that give raise to innumerous arguments among many sincere disciples of Vedanta.


A Brief Summary of the points discussed


  • Experience and Moksha

According to James Swartz, the teaching method in Vedanta that is taught to qualified students results in ‘self-realization’, which is an experience of self. But the knowledge has to be assimilated for years to attain Moksha, translated by him as ‘enlightenment’. Also, according to the highly revered Swami Dayananda Saraswati, there is no such thing as experience at all, which happens as the result of the teaching.

But according to Shankara, teachings lead to direct experience of self, which is same as Jnana or enlightenment. This knowledge gained through direct experience of self doesn’t have to be strengthened by any further practice. He doesn’t seem to make such a distinction between self-realization and enlightenment at all. The objection that is raised against this is usually called as Prashankyana vada.

In Brahma Sutra Bhasya, Shankara gives a lot of details on this on his commentary for the verse 1.4.7. Since his discussion on this is quite long, I wouldn’t be able to provide the entire section here. However, in the citations that I have included below, you can see some of the verses cited by Swami Satchidanandendra Saraswathi, to show how teaching results in the direct experience of self.


  • Nididhyasana

This has been defined in many ways by modern teachers.

For example, Ted Schmidt, a student of James Swartz defines it as following in his site:

Nididhyasana is the practice of continuously meditating upon the teachings of Vedanta. This type of meditation is not to be confused with formal seated meditation.”

James Swartz defines it a little differently in his site, which doesn’t sound like the practice but the result of the practice itself:

“It is the complete assimilation of the knowledge that destroys the network of ignorance-based desires and one’s sense of doership. It has a dramatic experiential impact in so far as one’s life becomes free and peaceful and completely fulfilled.”

He also says ‘nididhyasana never ends for the jiva’ in his Facebook page.

However, Satchidanandendra Saraswathi defines it as a sustained meditation on self. Please refer his explanations and citations given by him below, in the citations section.

I think it is really important for students to know what Nididhyasana exactly is. So, I hope this debate will clarify the confusion on this.


  • The Teaching model of Vedanta – Adhyaropa apavada

This is regarding a significant contribution by Satchidanandendra Saraswati, who revived the true structure of the ancient teaching taught by Upanishads and Shankara. I didn’t find any modern teachers writing or talking about the third step, which also negates the intentionally superimposed attributes on Self, which were superimposed on it solely as teaching devices in the first place. (Please refer the citations section for details).


  • Enlightenment, bliss and cessation of desires

This is something that I myself noticed in Shankara’s bhasya on Brihadaranyaka Upanishad on verse 4.3.33, which talks about cessation of desires and bliss of self..

However, James Swartz says that enlightenment doesn’t result in eternal bliss. So, was the verse just an exaggeration and did Shankara fail to mention it so? I have noticed Shankara’s commentaries and how precise they are in explaining everything; so I doubt if the latter was true.

Also, James Swartz says “This idea is another negative formulation of enlightenment. Nirvana is a desireless state of mind. This view is based on the idea that desire is suffering, which it is. To say that you want something means that you are not happy with what you have. This teaching is unworkable because a desireless mind is a contradiction in terms. When, except during sleep, do you not want something?”

Both of the above views of James are explained here in his page. And, needless to say, many teachers of Vedanta in this century share his view as well.

But doesn’t this contradict with the scriptures and Shankara? Please explain how to resolve this contradiction.

The following passages are the citations for the four points that I have mentioned.


Experience and Moksha


Known technically as ‘the Absolute’ (brahman), it is of the nature of immediate experience, void of all the attributes of transmigratory life. This is the meaning of the word ‘that’ (in the phrase ‘That thou art’), familiar to the experts in the Upanishads.

– Shankara (B.S.Bh.IV.i .2)

In the case of enquiry into the Vedic ritual, the Vedic and other traditional texts alone are the criterion. But this is not so in the case of the enquiry into the Absolute. Here it is the same texts that are the authority, but with immediate experience (and firm remembrance, etc.) added in the case of the purely metaphysical texts . For knowledge of the Absolute requires to culminate in immediate experience (anubhava), and (unlike the part of the Veda dealing with commands and prohibitions) has an already-existent reality for its object.

– Shankara (B.S. Bh.I.i.2)

Repeated resort to the appropriate means of knowledge is indeed useless in the case of the person who can attain immediate experience of the fact that his true Self is the Absolute merely from hearing the text ‘That thou art’ spoken once. But for him who is not able to do so, repetition is the proper means.

– Shankara in (B.S.Bh.IV.i .2)

True, it has been said that the Veda itself proclaims that reason must be respected, as it enjoins pondering as well as hearing. But this should not be used as a pretext for allowing empty hypothetical reasoning to gain entry. For in the present context only those arguments that are sanctioned by the Veda may be resorted to, and that only as an auxiliary to the attainment of direct experience.

– Shankara in  (B.S.Bh. II. i. 6)




Swami Satchidanandendra saraswathi explains what is nididhyasana and also quotes verses from Shankara, Gaudapa Karika and Gita which give instructions on how to practice nididhyasana.. And this differs from what is being taught by other teachers. By Nididhyasana, he means actual meditation.

Here is Swami’s explanation:

“The aim of the one practicing sustained meditation (nididhyasana) is different. He tries to attain direct vision of reality (here in this very world) by turning his mind away from all else. And there is the difference — as against upasana — that after the rise of knowledge nothing further remains to be done.

It is this sustained meditation that is referred to at Katha Upanishad I.ii.13 by the name ‘Adhyatma Yoga‘. In the Gita it is sometimes called ‘Dhyana Yoga‘ (e.g. XVIII. 52). In the Mandukya Karikas it is called ‘restraint of the mind’ (G.K.III.41, etc.). Its nature is described there in that latter work.

Everywhere its result is described in the same way as right metaphysical knowledge, and from this comes immediate liberation.

And here are the citations provided

  1. The wise man comes to know God through mastering Adhyatma Yoga, and gives up joy and sorrow. (Katha I.ii.12)

Sankara’s Commentary:

Mastering Adhyatma Yoga: Adhyatma Yoga means withdrawing the mind from objects and concentrating it on the Self. Having meditated on the deity, the Self, through attainment of Adhyatma Yoga, the wise man gives up joy and sorrow because there are no gradations of value in the Self.

  1.  ‘He is seen by those of subtle vision through their subtle minds’ says the Veda (Katha I.iii.12), pointing out that the highest state of Vi§nu is difficult to attain. Then the same text goes on to teach yoga as the means to attain it, in the words ‘The wise man should dissolve the senses into the mind and should dissolve the mind into the intellect. He should dissolve the soul into the great self and he should dissolve that into the Self that is pure peace’ (Katha I.iii. 13).

That is, he should first give up the use of speech and the other organs of action and perception and should remain identified with the lower aspect of the mind alone. He should then note that the lower aspect of the mind, too, has defects such as an inclination towards the sense objects and unsteadiness in its decisions, and he should dissolve it into that higher aspect of mind (buddhi) which has fixed determination for its nature and is sometimes known by the technical term ‘intellect’ (vijnana). He should refine the intellect and resolve it into ‘the great self, the experiencer or apex of the intellect. The ‘great self, however, must be dissolved in the ‘Self that is pure peace’, the supreme Spirit that is the subject of the section, the summit of human experience.

– Shankara (Brahma Sutra Bhasya I.iv.l  (the whole second point above is Shankara’s commentary on Brahma sutras)

  1. Resorting to dispassion, always intent on the Yoga of Meditation (Dhyana Yoga). (Bh.G. XVIII. 52)

Sankara’s Commentary:

Meditation means dwelling on the true nature of the Self. Yoga means one-pointed concentration on the Self. He who is intent on ‘Dhyana’ and ‘Yoga’ thus defined is the one ‘intent on the Yoga of Meditation’. The use of the word ‘always’ is to show that he has no other duties, such as daily repetition of the Vedic verses.

  1. That yoga should certainly be practiced with resolute mind. Giving up without exception all desires that come from individual will, restraining the sense-organs on every side through the mind, one should gradually withdraw from all activity, with will and intellect firmly controlled; keeping the mind fixed on the Self, one should not think of anything.

Wherever the fickle mind wanders , one should bring it back and fix it on the Self alone, under firm control. Supreme joy comes to such a yogi, whose mind is at perfect peace, whose lusts have subsided, who is sinless and who has become the Ab solute. Such a yogi, free from all sin, always controlling his mind in this way, easily attains the supreme joy of con tact with the Absolute. With his mind controlled through yoga, he sees himself in all beings and all beings in his own Self, seeing the same everywhere.  (Bh.G. VI. 23-9)

Sankara’ s Commentary: ‘

Seeing the same everywhere’ is said of one who has the same undifferentiated vision or knowledge of unity and identity with the Absolute and the Self in regard to all things of different grades, from Brahma to the beings of the vegetable and mineral realms. (Bh.G.Bh.VI.29)

  1. The mind must be restrained tirelessly, as if one were emptying the sea with the tip of a blade of grass. One must resort to special means to restrain the mind when it is dispersed amid desires and enjoyments. The mind must also be awakened and held in restraint even when it is perfectly calm in the dissolution of dreamless sleep. Mere dissolution in dreamless sleep is no better than desire (since it is also the seed of future worldly experience).

One restrains the mind from desires and enjoyments by remembering ‘All is pain’. When one remembers ‘All is the Unborn (the Absolute)’, one does not even see what is born. When the mind is drowsy in its practice of yoga one should arouse it, and when it is distracted one should again calm it down. One should know that the mind is soiled with latent impressions, and should not allow it to move when it has attained the state of equilibrium, free from the tendency either to dissolution or distraction.

Even there, one should not savour the joy. One should acquire non-attachment through the discriminative wisdom that sees all joy as born of Ignorance. When the mind, although at first motionless, moves out once more, one should again carefully bring it back to unity. When the mind no longer either undergoes dissolution in dreamless sleep or distraction amidst desires and enjoyments, and it is motionless and without manifestation, then it has reached its state of perfection. It (has reached the state of ‘no-mind’, G.K.III. 32, and) is the Absolute. (G.K.III. 1-6)


Adyaropa Apavada – The Teaching Method in Vedanta


This teaching method ‘Adhyaropa apavada‘ is not properly followed by many modern teachers who teach Vedanta today. That is why I think people get stuck in all kinds of concepts..

 Here is how he describes in short, in one of his books:

(a) In order to disclose the nature of the self as Brahman in itself Srutis like the following negate all specific features superimposed on it by the unenlightened common mind :-

“It is this Akshara (the Imperishable), 0 Gargi, so the knowers of
Brahman say. It is neither gross nor subtle, neither short nor long, not
red, not viscid, not shadowy, not dark, not the air, not the ether, not
adhesive, tasteless, odourless, without the sense of sight, without the
sense of hearing, without the vital principle, mouthless, without measure,
neither interior nor exterior,. It eats nothing, nobody eats it.”
– Br.3-8-8.

(b) Lest, by this strict denial of all properties it may be taken to be absolute nothing (s’unya), it is taught by means of illusory attributes seemingly pertaining to it owing to Upadhis (apparently conditioning factors).

(c) At the close of the teaching the rescission of even the imputed attributes used as a device for purposes of teaching, lest it should be regarded as actually belonging to it.

(Many modern teachers stop with (a) and (b) )

Citations provided by Swami:

1.”The Absolute is that in which there is no particularity. There is no name, no form, no action, no distinction, no universal, no attribute. It is through these determinations alone that speech proceeds, and not one of them belongs to the Absolute. So the latter cannot be taught by sentences of the pattern ‘This is so-and-so’.

In such upanishadic phrases and words as “The Absolute is Consciousness-Bliss’ (Brhad.III.ix.28.7) . ‘A mere mass of Consciousness’ (Brhad.II.iv.12) , ‘Brahman’, ‘Atman’, the Absolute is artificially referred to with the help of superimposed name, form and action, and spoken of exactly in the way we refer to objects of perception, as when we say ‘That white cow with horns is twitching’.

But if the desire is to express the true nature of the Absolute, void of all conditioning adjuncts and particularity, then it cannot be described by any positive means whatever. The only ‘ possible method then is to refer to it through a comprehensive denial of whatever positive characteristics have been attributed to it in previous teachings, and to say ‘neither this nor that’.

– (Brhad.Bh.II.iii.6) – Shankara


  1. “Nor can the Absolute be properly referred to by any such terms as Being or non-being. For all words are used to convey a meaning, and when heard by their hearers convey the meaning the speaker had in mind. But communicable meaning is restricted without exception to universal, action, attribute and relation….

The Absolute, however, does not belong to any universal (genus), so it cannot be expressed by a noun such as ‘Being’ or ‘non-being’. Being without attributes, it cannot be described by any adjective denoting an attribute. And being actionless, it cannot be expressed by any verb denoting activity.

For the Upanishad speaks of it as ‘Without parts, without activity, at rest’ (Svet .VI.19) . Nor has it any relation with anything. For it is ‘One’, ‘without a second’, ‘not an object’ and ‘the Self. Hence it cannot be expressed by any word. And the upanishadic texts themselves confirm this when they say ‘That from which words fall back’ (Taitt .ll.9) , and in other passages.”

– (Bh.G.Bh.XIII.12) – Shankara


  1. And because the Absolute has no particular characteristics, the Veda indicates its nature by denying of it the forms of all other things, as is shown, for instance, in the following pa sages: ‘And so, therefore, the teaching is “neither this nor that”‘ (Brhad.II.iii.6) , ‘It is other than what is known, and above the unknown’ (Kena I.U), ‘That from which words fall back without obtaining access, together with the mind’ (Taitt .II.9) .

And the Vedic texts also relate how when Badhva was questioned by Baskalin he gave his answer merely by not speaking. ‘Sir, teach me in words’, Ba§kalin said. But the Teacher remained silent. Finally, at the second or third time of asking, Badhva replied, ‘I am telling you, but you do not understand. This Self is utter silence’

– (B.S.Bh.III.ii.17) – Shankara

  1. “Who so knows the Self, thus described, as the fearless Absolute (brahman), himself becomes the Absolute, beyond fear. This is a brief statement of the meaning of the entire Upanishad.  And in order to convey this meaning rightly, the fanciful alternatives of production, maintenance and withdrawal, and the false notion of action, its factors and results, are deliberately attributed to the Self as a first step. And then later the final metaphysical truth is inculcated by negating these characteristics through a comprehensive denial of all particular superimpositions on the Absolute, expressed in the phrase ‘neither this nor that’.

Just as a man, wishing to explain numbers from one to a hundred thousand billion (points to figures that he has drawn and) says, ‘This figure is one, this figure is ten, this figure is a hundred, this figure is a thousand’ , and all the time his only purpose is to explain numbers, and not to affirm that the figures are numbers; or just as one wishing to explain the sounds of speech as represented by the written letters of the alphabet resorts to a device in the form of a palm-leaf on which he makes incisions which he later fills with ink to form letters, and all the while, (even though he point to a letter and say “This is the sound “so and so”‘) his only purpose is to explain the nature of the sounds referred to by each letter, and not to affirm that the leaf, incisions and ink are sounds;

In just the same way, the one real metaphysical principle, the Absolute, is taught by resort to many devices, such as attributing to it production (of the world) and other powers. And then after wards the nature of the Absolute is restated, through the concluding formula ‘neither this nor that’, so as to purify it of all particular notions accruing to it from the various devices used to explain its nature in the first place’.

– Brhad. Bh.IV.iv.25 by Shankara

  1. Hence that Brahman cannot be denoted by the epithet ‘jnanam’ (knowledge) either. Nevertheless, it is indicated though not expressed, by the word ‘‘jnanam’ denoting the semblance of consciousness which is really a modification of the mind. It is not directly denoted by that term because Brahman is devoid of genus and other specific features which alone are the occasion for the application of words to a thing. So is it with regard to the term ‘Satyam’ (truth). For Brahman is by its very nature devoid of all specific features. The term Satyam really refers to the genus ‘being’ inhering in external objects, and when Brahman is described as ‘Sat yam’ (Real), it is only indicated by that term. But Brahman is not actually expressed by the term ‘Satyam’.

–  Shankara – Tai. Bh. 2-1, p. 285.

  1. “Objection : “Is not even Atmandenoted by the word
    ‘Atman’ ?

Reply: No. for there are Srutis like ‘From which words fall back’,
‘That in which one sees nothing else’.
Question: How then do texts like ‘Atman alone is below ….’ and ‘It is Atman’ reveal Atman ?
Reply: This is no fault. For, the word (Atman), primarily used in the world of differences to denote individual soul as distinct from the body it possesses, is extended to indicate the entity which remains after the rejection of body and other not-selfs as not deserving that appellation, and is used to reveal what is really inexpressible by words”.

– Shankara – Ch. Bh. 7-1-3, p. 542.


Moksha, Bliss and Cessation of desires


Many teachers of Vedanta these days say that an enlightened person still goes through suffering and enlightenment is not a state of constant bliss. They also claim that enlightenment is not cessation of desires. (For e.g James Swartz in lists cessation of desires as one of the myths of enlightenment, in his 1 year course published in the website.)

I also found the following from Brihadaranyaka Upanishad Chapter 4, Section 3, verse 33 which contradicts this modern view.

“4.3.33   He who is perfect of body and prosperous among men. the ruler of others, and most lavishly supplied with all human enjoyments, represents the greatest joy among men. This human joy multiplied a hundred times makes one unit of joy for the Manes who have won that world of theirs. The joy of these Manes who have won that world multiplied a hundred times makes one unit of joy in the world of the celestial minstrels. This joy in the world of the celestial minstrels multiplied a hundred times makes one unit of joy for the gods by action those who attain their godhead by their actions. This joy of the gods by action multiplied a hundred times makes one unit of joy for the gods by birth, as well as of one who is versed in the Vedas, sinless and free from desire. This joy of the gods by birth multiplied a hundred times makes one unit of joy in the world of Prajapati (Viraj), as well as of one who is versed in the Vedas, sinless and free from desire. This joy in the world of Prajapati multiplied a hundred times makes one unit of joy in the world of Brahman (Hiranyagarbha), as well as of one who is versed in the Vedas, sinless and free from desire. This indeed is the supreme bliss. This is the state of Brahman, O Emperor, said ‘Yajnavalkya. I give you a thousand (cows), sir. Please instruct me further about liberation itself.’ At this Yajnavalkya was afraid that the intelligent Emperor was constraining him to finish with all his conclusions.”

Shankara also acknowledges this verse in his commentary on this Upanishad and further cites a verse from Mahabharata in his commentary:

“Vedavyasa also says, ‘The sense pleasures of this world and the great joys of heaven are not worth one-sixteenth part of the bliss that comes of the cessation of desire’ (Mbh. XII. clxxiii. 47).”

But many modern day Vedanta teachers today teach that bliss is not an attribute of truth at all. They even say that ‘Ananda’ from ‘Sat-chit-Ananda’ doesn’t translate to bliss (which is weird because the same word ananda is used in Tamil also, the language I speak, which means happiness)


I would like to thank you for your precious time spent reading this entire article. I would appreciate your thoughts on this so that it will clarify many questions raised by people who are sincere students of Vedanta.