Online Satsang & post-satsang ‘social’ is now twice a week
We meet online every Thursday 8pm and every Sunday 3pm, UK time (currently BST, which is GMT+1)
After the meeting we have a post-satsang ‘social’ where attendees can informally chat and get to know each other better.
All are most welcome.
See tomdas.com/events for more information and how to join
What exactly is Jnana (knowledge) according to Shankara and Gaudapada and the scriptures? | Advaita Vedanta | Mandukya Upanishad and Karika
It is said that the suffering can only end when the Self is realised, and that the Self can only be realised through Jnana, which means ‘knowledge’ or in this context ‘self-knowledge’. This ‘knowledge’ is tantamount to and synonymous with liberation itself. So, what is this Jnana? Often the word is not clearly defined in Vedanta scriptures so the exact meaning of the word is lost. Many people think that jnana refers to knowledge in the intellect or mind, but this is an incorrect understanding, as the scriptures themselves say and as we will see shortly.
For those of you who are familiar with the teachings of Sri Ramana Maharshi, you will know that Sri Ramana makes the meaning clear for us: Jnana is just another word for the Self. The Self ‘knows’ itself by Its-Self. Jnana just means being the Self, devoid of objects or any arising phenomena.
In Ulladu Narpadu verse 12, Sri Ramana Maharshi writes:
True Knowledge is Being, devoid of knowledge as well as ignorance of objects. Knowledge of objects is not true knowledge. Since the Self shines self-luminous, with nothing else for It to know, with nothing else to know It, the Self is Knowledge. Nescience [ignorance] It is not.
In Upadesa Saram verse 27, Sri Ramana Maharshi writes:
That is true knowledge which transcends
Both knowledge and ignorance,
For in pure knowledge
Is no object to be known.
Sri Ramana Maharshi translated the entirely of Shankara’s Vivekachudamani from Sanskrit into Tamil and then wrote an introduction to his translation of the text which states the following:
‘…the natural and changeless state of Nirvikalpa samadhi is produced by unswerving vigilant concentration on the Self, ceaseless like the unbroken flow of oil. This readily and spontaneously yields that direct, immediate, unobstructed, and Universal perception of Brahman, which is at once knowledge and experience and which transcends time and space. This perception is Self-realisation.’
Of course Jnana or liberation is beyond knowledge, experience, realisation and perception, all these being words used to indicate that which is beyond words.
However, what do the traditional scriptures say? Well, as usual, they same the same as Sri Ramana. Jnana just means Being Self, devoid of all arising phenomenal objects. In Gaudapada’s masterpiece, his commentary on the Mandukya Upanishad also known as Mandukya Karika or Gaudapada Karika, the entirety of Vedanta is unfolded and explained. We also have Shankara’s commentary on Gaudapada’s writing to guide us further.
Gaudapada’s Karika and Shankara’s commentary on Gaudapada
One other advantage about using Shankara’s commentary on Gaudapada’ Karika is that whilst the same teachings are often given in shorter simpler texts written by Shankara (ie. the prakarana granthas or ‘instruction manuals’), some people (usually those who disagree with the teachings of these shorter texts!) debate whether or not Shankara actually wrote the shorter texts. Whilst most scholars still think that it is highly likley that Shankara did write these prakarana granthas, there is enough of a minority who disagree.
However this is not the case with Shankara’s commentary on Gaudapada Karika – there is almost universal agreement that this is clearly an authentic work of Shankara’s. In the quotes below I have used the translation from Swami Gambhirananda taken from the book ‘Eight Upanishads with the commentary of Sankaracarya’, which is one of the more literal translations available. This does make it slightly harder to read at times, but it means the meaning, once deciphered, is generally clearer.
Gaudapada’s Karika is composed of four chapters. In the first two chapters Gaudapada relentlessly drives home the point that all phenomenal arisings in the waking state are utterly illusory, just like in a dream all objects in the waking state are projected imaginings, and are a product of Maya. This includes all subtle objects such as knowledge in the intellect, which is said to be more Maya. ie. knowledge in the intellect and ignorance are both ignorance and illusion. In Shankara’s commentary he agrees with this and further supplements Gaudapada’s reasoning (see chapter 2 verses 1-19 and verses 31-36 of Gaudapada’s Karika and Shankara’s commentary for this).
In fact in verse 2.5 Gaudapada encourages the seeker to consider the waking and dream states to be a single dream state rather that two distinct states called waking and dream, with Shankara again agreeing in his commentary on this verse. This is why the Self is said to be beyond both knowledge and ignorance.
Knowledge vs experience
Note that some people contrast intellectual knowledge with experience, stating that intellectual knowledge is what is needed rather than experiences, which come and go. However, note that according to Gaudapada’s framework, intellectual knowledge is just a subtype or class of experience, as it too comes and goes and is subject to change, hence all intellectual knowledge ultimately is just maya or dream-like illusion. It should be obvious to us if we discern – what is ordinarily called knowledge, ie. knowledge in the mind or intellect, is actually just a form or type of experience!
As Sri Ramana Maharshi writes, indicating that knowledge is not thoughts in the mind:
Cease all talk of ‘I’ and search with inward diving mind whence the thought of ‘I’ springs up. This is the way of knowledge. To think, instead, ‘I am not this, but That I am,’ is helpful in the search, but it is not the search itself.
Sri Ramana Maharshi, Ulladu Narpadu (Forty Verses on Reality), Verse 29
When the Vedas have declared, ‘Thou art That’ – not to seek and find the nature of the Self and abide in It, but to think ‘I am That, not This’ is want of strength. Because, That abides forever as the Self.
Sri Ramana Maharshi, Ulladu Narpadu (Forty Verses on Reality), Verse 32
Jnana defined
So back to Jnana. How does Gaudapada define this? How does Shankara define this? We see a definition in Chapter 3 verse 33, as follows:
33. They say that the non-conceptual knowledge (Jnanam), which is birthless, is non-different from the knowable (Brahman). The knowledge that has Brahman for its content is birthless and everlasting. The Birthless is known by the Birthless.
Shankara starts his commentary on this verse as follows:
The knowers of Brahman say that absolute Jnanam, knowledge, which is akalpakam, devoid of all imagination (non-conceptual), and is therefore ajam, birthless…
We can see that here both Gaudapada and Shankara are stating that the nature of Jnana is basically the same as the Self, as follows:
-It is non-conceptual, ie. not of the intellect or mind. The work Gaudapada uses is akalpakam, which means without kalpas or without thought/concepts/imaginings. Earlier in Gaudapada Karika Gaudapada has in several successive verses driven home the point that the entire waking state is born of imagination (kalpa), so to state that Jnana is akalpalkam means that is it without any dream or waking state objects whatsoever. Shankara in his commentary has taken this meaning of the word kalpa to mean ‘imaginings’ in this sense.
-It is birthless and everlasting; and what is birthless and everlasting apart from the Self?
-It is known by itself (the birthless is known by the birthless), ie. it is the Self that ‘knows’ the Self by Its-Self. Here I have put the word ‘know’ in quotes as it is not knowledge in the normal sense, as knowledge in the mind is necessarily conceptual, but here we are speaking of or pointing to a non-conceptual ‘knowledge’, the word ‘knowledge’ being used for want of a better word to describe something that is essentially beyond description.
Later in his commentary on the same verse Shankara writes:
By that unborn knowledge, which is the very nature of the Self, is known – It knows by Itself – the birthless reality, which is the Self. The idea being conveyed is that the Self being ever a homogenous mass of Consciousness, like the sun that is by nature a constant light, does not depend on any other knowledge (for Its revelation).
Again, we can see that idea is that the nature of Self is Knowledge/Jnana, in the same way the nature of the sun is to shine.
The word ‘homogenous’ means without any variation whatsoever, ie. without any subtle or gross objects arising in the consciousness.
No phenomenal arisings in the Self/in Jnana
Shankara continues his commentary on Gaudapada’s Karika verse 3.33, commenting that with Self-realisation all ideation has been driven out of the mind, and that there are no external objects of perception present either. The mind becomes still, and the still mind is no-mind – it is verily the Self, Jnana:
It has been said that when the mind is divested of ideation by virtue of the realisation of Truth that is Brahman, and when there is an absence of external objects (of perception), it becomes tranquil, controlled, and withdrawn, like fire that has no fuel. And it has further been said that when the mind thus ceases to be mind, duality also disappears.
Gaudapada and Shankara have already stated that Jnana is akalpakam. Shankara explains in his commentary that this word akalpakam means that it is devoid of all imagination. It should be noted that in Chapter 2 Gaudapada has said that everything that arises in both the waking and dream states is due to imagination (kalpa), eg. in verses 2.10-2.12, so it should be clear that by stating Jnana is akalpakam it means it is without any objects.
In his commentary on verse 3.33 above, Shankara is stating that realisation occurs when the phenomenal arisings, gross and subtle, have all ceased to arise, duality disappears, ie. Jnana is attained, or the Self has been realised. He is building on the previous two verses from Gaudapada, 3.31 and 3.32 which have already established this:
3.31 All this that there is – together with all that move or does not move – is perceived by the mind (and therefore all is is but the mind); for when the mind ceases to be the mind, duality is no longer perceived.
3.32 When the Truth of Atman has been realised, the mind ceases to think; then the mind attains the state of not being the mind. In the absence of things to be perceived, it becomes a non-perceiver.
You will also see that Jnana is being equated with a still mind – a mind that is no longer active – and a still mind that never moves again is no longer the mind – it is the Self. Again, for those of you who are familiar with Sri Ramana Maharshi’s teaching, he has already made all of this clear to us. For those of you who are not convinced, we have Shankara’s commentary on these verses to make it all the clearer for us:
Shankara’s commentary on verse 3.31:
This duality as a whole, that is mano-drsyam, perceived by the mind; is nothing but the mind, which is itself imagined – this is the proposition [Tom: ie. meaning of the verse]. For duality endures so long as the mind does, and disappears with the disappearance of the mind.
For when the mind ceases to be mind when, like the illusory snake disappearing in the rope, the mind’s activity stops through the practice of discriminating insight and detachment, or when the mind gets absorbed in the state of sleep, duality is not perceived. From this non-existence is proved the unreality of duality. This is the purport. How does the mind cease to be the mind? This is being answered [in the next verse and commentary]:
We can see that Shankara is equating the mind with Maya and with ignorance , something that is commonly done in vedanta texts – eg. in Shankara’s Vivekachudamani. If we carefully read the Shankara’s commentary above we can see that Shankara is saying that:
- ‘Duality’ is ‘mano-drysam’. Shankara explains that mano-drysam means everything that is perceived or seen by the mind, ie. everything that is seen by the mind is duality; that is he equates duality with perception of the world.
- It is the mind that projects all of duality (as per Chapter’s 1 and 2 of Gaudapada’s Karika which states the same), that is the mind projects all of the phenomenal universe. Again this is equating mind with maya.
- Everything that is seen by the mind is the mind, ie. the entire field of phenomena that are perceived, that is the gross and subtle objects – all of these are projected by the mind and they are mind
- This mind is duality, and that duality ceases when the mind ceases. i.e. all objects of perception, both gross objects and subtle objects, are projections of the mind and they are mind, and that the perception of objects is also duality.
- Shankara states that through discrimination (viveka) and detachment (vairagya) the mind’s activity stops, and so it is the still or unmoving mind that is the result of viveka and vairagya, which is exactly the teachings of Sri Ramana Maharshi. When the mind is no longer active, duality, that is the entire field of gross and subtle phenomenal objects, is not perceived, Shankara’s states, like in deep sleep.
Shankara’s commentary on verse 3.32:
The Truth that is Self…The Truth of the Self which follows from the instruction of the scriptures and teacher, when as a consequence of that, there remains nothing to be thought of, and the mind does not think – as fire does not burn in the absence of combustible things. At that time it attains the state of ceasing to be the mind. In the absence of things to be perceived, that mind becomes free from all illusion of perceptions. This is the idea.
Again, we see that Shankara is stating that the practice of viveka and vairagya (discrimination and renunciation) leads to the mind becoming still and this gives rise to realisation of Truth that is Self. Thereafter the mind stops thinking ‘as fire does not burn in the absence of combustible things’. When the mind stops thinking, it ‘attains the state of ceasing to be the mind’.
He, like Ramana, states that the mind feeds on sense objects or ‘things perceived’. In the ‘absence of things to be perceived‘, the mind no longer has any food or fuel and so burns out. This gives us the imagery of the flame of mind/egotism being extinguished, ie. nirvana, which literally means extinguishment (of a flame or fire).
Deep Sleep vs Stillness of Mind (Samadhi)
We have already covered 3.33 above. The next two verses, verse 3.34 and 3.35 explain the difference between the still or controlled mind and Deep Sleep – it is important note this only has to be done as Gaudapada has explained (and Shankara has agreed) that there are no gross or subtle objects present when the mind is stilled/controlled.
The natural question is therefore what is the difference between the Still Mind and Deep Sleep? If there were objects present when the mind is still, why the need to point out the difference between the Still Mind and Deep Sleep? Or surely the response would simply be that when the mind is controlled, objects are still or can still be present. However this is not the explaination given by Gaudapada, and Shankara is even stronger in his commentary.
I will not go into these verses here, as we are straying from the essence of this post, but you are welcome to look them up yourself. Sri Ramana Maharshi has given his own explanation of the difference between the still mind and deep sleep which you can read here if you wish, and you will find that it is essentially the same explanation given by both Gaudapada and Shankara.
A Practical Method for Self-Realisation
Thereafter next few verses carry on along similar lines reiterating similar points – you can find some of them here.
Finally Gaudapada ends chapter three in a marvellous crescendo by describing a practical method to attain liberation for those who remain stuck in Maya (Shankara in his commentary states that the method is for those who remain unliberated and fearful), which you can read on this link below.
You will see that Gaudapada is stating that the means to liberation is to control, or make still, the mind. We can infer that this is also the way to Jnana. He then outlines a method on how to still the mind, pointing out what the still mind is and what it isn’t:
Advaita Vedanta: Gaudapada’s Method (Mandukya Upanishad Karika)
Another definition of Jnana by Shankara
The Brihadaranyaka Upanishad, verse 4.4.20, states the following:
20. It [Brahman] should be realised in one form only, (for) It is unknowable and eternal. The Self is taintless, beyond the (subtle) ether, birthless, infinite and constant.
Here we can see that the Upanishad is stating that Brahman is unknowable. So what of Self-Knowledge or knowledge of Brahman that is so often spoken about? Shankara explains this contradiction in his commentary on this verse:
The knowledge of Brahman too means only the cessation of the identification with extraneous things (such as the body). The relation of identity with It [Brahman] has not to be directly established, for it is already there. Everybody always has that identity with It, but it appears to be related to something else. Therefore the scriptures do not enjoin that identity with Brahman should be established, but that the false identification with things other than That should stop. When the identification with other things is gone, that identity with one’s own Self which is natural, becomes isolated; this is expressed by the statement that the Self is known. In Itself It is unknowable – not comprehended through any means. Hence both statements are consistent.
We can see that Shankara is stating that Brahman is indeed unknowable, and that Jnana, or knowledge, only signifies the cessation of identification with extraneous things, ie. loss of identification with objects, specifically the body-mind. Jnana is not of the mind and is not for the jiva or individual.
We do not need to affirm our identity as Brahman, as we already are and always have been and always will be Brahman. Any affirmation of Brahman would simply be on the level of thought or concepts, and so it would be Maya, or more ignorance. But once the false identification has been removed, then the Self naturally shines as itself, and this lack of wrong-knowledge, or lack of wrongly identifying as the body-mind, is what is called ‘Jnana’ or ‘knowledge’.
In Ulladu Narpadu verse 12, Sri Ramana Maharshi writes:
True Knowledge is Being, devoid of knowledge as well as ignorance of objects. Knowledge of objects is not true knowledge. Since the Self shines self-luminous, with nothing else for It to know, with nothing else to know It, the Self is Knowledge. Nescience It is not.
In Upadesa Saram verse 27, Sri Ramana Maharshi writes:
That is true knowledge which transcends
Both knowledge and ignorance,
For in pure knowledge
Is no object to be known.
Knowledge / Jnana defined in the Upanishads
In the Amritabindu Upanishad Jnana is defined as follows in verse 5:
The mind severed from all connection with sensual objects, and prevented from functioning out, awakes into the light of the heart, and finds the highest condition. The mind should be prevented from functioning, until it dissolves itself in the heart. This is Jnana, this is Dhyana, the rest is all mere concoction of untruth.
Note that this above verse was also quoted by Swami Vidyaranya (1296-1386), author of the wonderful Advaita Vedanta text Panchadasi and Shankaracharya (head monk) of Sringeri Math, in his work Jivanmukti Viveka, in order to make this point clear.
Click on the link to the text above for more on Jnana, where Swami Vidyaranya explains how thoughts must end and the mind must be completely destroyed for Jnana to arise, just as Shankara, Gaudapada and Sri Ramana have explained above.
🙏🙏🙏
Tom’s Recommended Films and Movies related to Spirituality, Non-Duality & Advaita
Here are some films that I have enjoyed that relate to Spirituality, Non-Duality and Advaita. The films may not be for everyone, but hopefully the themes will become fairly apparent as you watch them.
I haven’t made too much comment on them as you can always look them up for yourself should you wish to!
In no particular order:
- Revolver (directed by Guy Ritchie) – a treatise on the ego
- The Matrix – well it’s The Matrix! What more needs to be said?! So, do you want to take the blue pill or the red pill…
- The Truman Show – hmmm…wait a second…is THIS the Truman Show?
- V for Vendetta – go beyond your fears
- American Beauty – ‘look closer’…things are not as they seem
- Inception – Illusions, dreamscapes and creating reality
- Bliss (directed by Mike Cahil) – Illusion vs reality
Ok, a rather meagre post, but let me know your thoughts!
Ending the Vasanas & the four types of spiritual seeker | Sri Ramana Maharshi
From Sages we understand that the direct and immediate means of winning Deliverance is the Quest of the real Self, by turning the mind away from the world – that is, from everything that can be objectified – towards the Self in the Heart.
But we find that this is not easy, because in the mind there are attachments to objects, gross or subtle, and habits of thought, which are mostly latent, but spring into feverish activity one after another, and pull the mind back to the world.
These are mental taints, which are called vasanas, because they have been acquired by intimate contact with objects, and linger in the mind, like the smell of the contents that lingers in a pot after it is emptied. Because these ‘smells’ of things are more in some than others, there is a great difference between one disciple and another.
The Sage tells us that disciples are of four grades, comparable to gun powder, dry charcoal, ordinary fuel, and wet fuel.
The first kind of disciple needs only a word, like a spark, to consume his ignorance at once.
The second kind needs some teaching and personal effort.
The third kind needs a long course of teaching, training and practice.
The fourth kind needs to be made fit for discipleship by practices suitable to his condition.
Hence most disciples would need to persevere in the Quest for a long time, before they could become confident of winning ultimate success. Many might become discouraged at the want of success, and be inclined to give up the enterprise.
What are these disciples to do, so that they may be able to make steady progress towards the goal? The answer is, they must practice devotion to God.
The above excerpt is taken from the book Maha Yoga, Chapter 11
What are Dhyana and Samadhi (Zen/Chan Master Hui Neng, Platform Sutra) | Ramana Maharshi
The following is excerpted from The Sutra of Hui Neng (also known as the Platform Sutra), Chapter 5 entitled ‘On Dhyana’. My comments are interspersed in italicised red:
Learned Audience, what are Dhyana and Samadhi? Dhyana means to be free from attachment to all outer objects, and Samadhi means to attain inner peace. If we are attached to outer objects, our inner mind will be perturbed.
Tom: we can see Hui Neng has succinctly defined both Dhyana and Samadhi. In the next line he is essentially saying that these two are one and the same, in that when there is no attachment (ie. Dhyana), there will also be peace (ie. Samadhi):
When we are free from attachment to all outer objects, the mind will be in peace.
Tom: See if you can see the parallel with Sri Ramana Maharshi stating in ‘Who Am I?’:
‘Not to desire anything extraneous to oneself constitutes vairagya (dispassion) or nirasa (desirelessness). Not to give up one’s hold on the Self constitutes jnana (knowledge). But really vairagya and jnana are one and the same.’
Our Essence of Mind is intrinsically pure, and the reason why we are perturbed is because we allow ourselves to be carried away by the circumstances we are in.
He who is able to keep his mind unperturbed, irrespective of circumstances, has attained Samadhi.
Tom: Sri Ramana Maharshi states in ‘Who Am I?’: ‘If only the mind is kept under control, what matters it where one may happen to be?’
In the above two lines Hui Neng hints that your True Nature, or what Hui Neng refers to as Essence of Mind, is already ‘unperturbed’, and essentially is always undisturbed and ‘pure’. Realisation of this naturally leads to Freedom:
To be free from attachment to all outer objects is Dhyana, and to attain inner peace is Samadhi. When we are in a position to deal with Dhyana and to keep our inner mind in Samadhi, then we are said to have attained Dhyana and Samadhi. The Bodhisattva Sila Sutra says, “Our Essence of Mind is intrinsically pure.” Learned Audience, let us realize this for ourselves at all times. Let us train ourselves, practice it by ourselves, and attain Buddhahood by our own effort.
The importance of Manana (contemplating the teachings)
This is a very important verse from Shankara. Most people concentrate on the point being made about samadhi when reading this verse, but note how it states that manana is ‘one hundred times’ superior to sravana.
Yesterday in Satsang, we were talking about manana and how we can do this more effectively, and how this naturally will lead to nididhyasana and then samadhi and then full realisation. You will start to find that the motivation to do practice will increase.
Thinking about the teachings, seeing the tricks the ego keeps on playing on you to perpetuate itself, seeing the very nature of the ego for yourself, writing this all down and reflecting upon it means the ego has less room to manoevure. Write down all your thoughts, write down all your insights, get it all on paper.
At this point in the teaching it is helpful to do this as the mind, being very fickle and forgetful will quickly forget the insights you have previously made, thus perpetuating itself.
As you engage with this aspect of the teaching, you will see how just powerful it indeed is, how the ego has less and less room to move in, how the ego weakens naturally, and how peace and love more and more come into you, merging with your very Being.
Namaste 
The Path Summarised
In general,
The Path is first to replace negativity with positivity,
To replace negative self-esteem with positive self-esteem,
To replace dullness and depression with happiness and vitality.
Then,
To become calm and at Peace,
Tranquil and Still.
Then,
To go beyond both positivity and negativity,
To that which transcends all,
Is all,
And is beyond all,
Where sorrow and suffering, ego and ignorance are no longer.
This is liberation.
This is what we truly seek.
Here,
The path, the seeker, the teacher,
All are seen to be illusory,
Dualistic illusions,
Born of ignorance.
So,
From Negative to Positive to Peace, to Transcendent*,
In general this is the way.
Namaste
Tom
*In terms of the gunas this would be from Tamas to Rajas to Sattva to Jnana/Moksha
To learn more about this path and the Gunas see these links:
The three energies (three Gunas)
Q. I genuinely understand the teachings but still egoic tendencies arise. What can I do?
Quieten your mind! (Shankara on the need for Nirvikalpa Samadhi for Brahma-Vidya/Self-Realisation) Swami Chinmayananda’s commentary on Vivekachudamani
Tom: I highly recommend this version of Shankara’s Vivekachudamani, which is complete with detailed commentary by Swami Chinmayananda on every verse in case there is any doubt of the meaning of the text. You can download a copy of the text here but I recommend you buy a print copy:
Talks on Vivekachoodamani
[Edit May 2023: I have asked to remove the PDF of this work by Chinmayamission]
Shankara’s Vivekachudamani, verse 366:
- By nirvikalpa samadhi the true nature of Brahman is clearly and definitely manifest, never otherwise, for then, the mind being unsteady, is apt to be mixed with other perceptions.
Swami Chinmayananda’s Commentary:
In the condition of nirvikalpa samadhi alone can this great Reality be apprehended with certainty. With cent per cent certainty you apprehend the Truth when all the waves and ripples in your mind have ended. Sankara is positive and declares, ‘Never by any other method’; bringing the mind to quietude is the only method.
To quieten the mind there are many methods. You may quieten your mind through devotion, or through knowledge, or through karma-yoga or through pranayama. Whether standing on the head or sitting down, whether by going to the Himalayas or by living in your own home – you have the freedom to choose these – but your mind you must quieten.
The mind’s nature is to be constantly active. ‘Thought flow’, it is called. Therefore, it is impossible to realise the changeless Self with the mind, which, by its very nature is unstable. Whenever you try to grasp anything through the mind and intellect, the object of knowledge gets entangled in your own thought patterns. Pure Self can never be understood [Tom: Brihadaranyaka Upanishad states that Brahman is unknowlable, see ‘Another definition of Jnana’ here for more], so all that you understand about the Atman through the mind and intellect is Saguna Brahman and not Nirguna Brahman.
The unconditioned Absolute is never understood; you just become It when the mind ends [Tom: also compare with Ulladu Narpadu – invocation verse 1 and verses 8, 12 and 21 which essentially state the same]. As long as you look at It through the mind. It is only the conditioned, the limited (Saguna) version of the eternal absolute Self.
Here are several other articles explaining the need for Nirvikalpa Samadhi according to Advaita Vedanta for liberation:
Also see:
What is Vedantic Meditation (Nididhyasana)?
Do we need to turn away from the world of objects to realise the Self?
Shankara on the Mind, Samadhi (stillness of mind), Manonasa (destruction of mind), and Liberation
Sri Ramana Maharshi – Turn Within (Guided Meditation & Quotes)
HOW TO END EGO-SUFFERING (and why other spiritual paths tend not to ultimately work)
Turn Within? Really? Isn’t this dualistic and doesn’t this just strengthen the ego?
Realisation of Essence of Mind through ‘thoughtlessness'(Zen (Chan) Master Hui Neng) | Ramana Maharshi
The following is taken from The Sutra of Hui Neng (also known as the Platform Sutra), Chapter 2 entitled ‘On Prajna’. My comments are interspersed in italicised red:
The wisdom of Buddhas, past, present and future, as well as the teachings of the twelve sections of the canon are immanent in the mind, but in case we fail to enlighten ourselves, we have to seek the guidance of the pious and learned.
Tom: the essential teaching is within ourselves or ‘immanent in the mind’. Only if we do not enlighten ourselves with our own inner wisdom do we need the external teacher (‘the pious and the learned’)
On the other hand those who enlighten themselves need no extraneous help. It is wrong to insist upon the idea that we cannot obtain liberation without the assistance of the pious and learned. It is by our innate wisdom that we enlighten ourselves, and even the extraneous help and instruction of a pious and learned friend would be of no use so long as one is deluded by false doctrines and erroneous views.
Tom: ie. it is possible for illumination to occur without an outer teacher as the true wisdom of enlightenment is our very nature. How can this be done? All we have to do is realise our true nature, what Hui Neng here calls ‘Essence of Mind’, and we will certainly and immediately be Buddhas, let us see:
As we introspect our minds with Prajñā, all erroneous views will disappear of themselves, and just as soon as we realise Essence of Mind we will immediately arrive at the Buddha stage.
Tom: Hui Neng states that if we look within at our true nature or ‘minds’ with Prajna, all erroneous views or ignorance will disappear spontaneously, and this is realisation of Essence of Mind or True Nature, and this is also the same a Buddhahood or enlightenment. So, how ‘introspect with prajna’? Hui Neng will explain. Prajna means wisdom or insight:
When we use Prajñā for introspection we are illuminated within and without and are in position to know our own nature. To realise our own nature is to obtain fundamental liberation. To obtain liberation is to attain the Samadhi of Prajñā, which is ‘thoughtlessness’.
Tom: Hui Neng explains that realising our true nature is liberation. This is also known as ‘thoughtlessness’. What is this ‘thoughtlessness’? Let us see:
What is ‘thoughtlessness? ‘Thoughtlessness’ is to see and to realise all dharmas (things) with a mind free from attachment. In action Prajñā is everywhere present yet it “sticks” nowhere. What we have to do is to so purify the mind that the six vijnanas (aspects of consciousness sight, sound, smell, taste, touch, mentation) in passing through their six sense-gates will neither be defiled by nor attached to their six sense-objects. When our mind works freely without any hindrance and is at liberty “to come” or “to go, “then we have attained the intuitive insight of Prajñā, which is emancipation. To enable one to attain such a mental state of freedom is the function of intuitive insight.
Tom: In summary Hui Neng is stating that when the mind functions free from attachment to both gross and subtle objects, that is liberation. This non-attachment is also known as ‘thoughtlessness’. We can see this is in keeping with the Buddha’s more classical teachings which essentially state the same. We can also see this is in keeping with the Vedanta teachings in which lack of identification with and attachment to the body, mind and world is the same as Self-Realisation.
Sri Ramana Maharshi states the following in Maharshi’s Gospel, Chapter 3 entitled ‘Mind Control‘:
Questioner: Does Bhagavan condemn dvaita Philosophy?
Sri Ramana Maharshi :Dvaita can subsist only when you identify the Self with the not-Self. Advaita is non-identification.
Now Hui Neng will tell us what not to do:
To refrain from thinking of anything, in the sense that all mental activity is suppressed, is to be Dharma-ridden; this is an extremely erroneous view. (Discriminative thought which leads to desire and attachment, or to aversion and defilement, is to be controlled in the interests of intuitive thought which leads to self-realisation and freedom.)
Those who understand the way of ‘thoughtlessness’ will know everything; they will have the experience that all the Buddhas have had, and they will attain Buddhahood.
Tom: later on in the same chapter Hui Neng quotes a long verse that he composed himself for the benefit of those listening to him – here are a couple of excerpts I have chosen to quote here:
To illumine our gloomy tabernacle, which is stained by defilement,
We should constantly set up the Light of Wisdom.
Erroneous views keep us in defilement
While right views remove us from it,
But when we are in a position to discard both of them
We are then absolutely pure.
… and….
Right views are called ‘transcendental’;
Erroneous views are called ‘worldly’.
When all views, right or erroneous, are discarded
Then the essence of Bodhi appears.
This stanza is for the ‘Sudden’ School.
Tom Das 