Advaita Vedanta
Maya is non-existent AND infinite | Advaita & Non-Duality
Isn’t all ONE ALREADY? So why seek the SUBJECT?
How can consciousness be ONE? Are there not many consciousnesses? False Vedanta Teachings
Is consciousness really ONE? Evidence please! This video is an extract taken from this longer video here: https://youtu.be/vRXc72C9Yfw
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Q. Is it your view that Nirvikalpa Samadhi leads to Liberation? | Advaita Vedanta | The 108 Upanishads PDF Download
See below for the link to download the 108 Upanishads as a PDF file
Tom: note this is not my view, but the view of Vedanta, ie. the Upanishads, also known as Shruti. The Upanishads and Jnanis state this again and again in various ways. The highest authority in the Vedanta teachings are the Upanishads. In fact, strictly speaking, ‘Vedanta’ simply refers to the teachings found in the Upanishads. If we actually read the Upanishads for ourselves – there are 108* classical Upanishads – we will see this same teaching being given again and again.
eg.
The knot of ignorance in the heart is broken completely only when one sees his Self as secondless through Nirvikalpa Samadhi
~ Adhyatma Upanishad 1.17
Hasn’t Guru Bhagavan Sri Ramana Maharshi told us that all paths must end in Silence, also known as Nirvikalpa Samadhi, also known as Jnana, which is nothing other than the Pure Objectless Self!
However, to answer your question directly, it is also my own view. My views on this remain unchanged – what made you think otherwise?**
Namaste and Pranams 🙏
*There are classically 108 Upanishads, all of which are considered to be authoritative in Vedanta teachings. However 10-12 of the Upanishads have more recently been designated ‘Major Upanishads’ as these are the ones that Sri Shankara wrote commentaries upon, and the remaining 96-98 Upanishads are often referred to as ‘Minor Upanishads’. However strictly speaking the so-called Minor Upanishads are no less important than the so-called major ones, and traditionally many think the Minor Upanishads are for the more advanced students of Vedanta. Often the ‘Minor’ Upanishads teach a very clear and direct approach to Vedanta, so perhaps Shankara just commented on those Upanishads that were less easy to understand? Either way, read them for yourself if you get the chance. You can find them here:
**This reply was given to someone who thought my views on this matter had changed
Q. Why do the Upanishads repeatedly state the Self is located ‘within the body’ in the ‘Heart’ or ‘Cavern of the Heart’? | Advaita Vedanta
Tom: Why do the Upanishads constantly repeat and say the Self is located within the body, in the ‘heart’ or ‘cavern of the heart’ within the body? Why is this repeated time and time again? At the same time it is said the the Self is nothing to do with the body? And at the same time it is said the Self is All, everywhere?
Answer (also from Tom): It is because the Upanishads and vedanta scriptures again and again tell us to turn our attention away from objective phenomena and towards the Divine Within, which is nothing but Our True Self, the I Am, the Subject.
ie. It is only to help us turn within that the scriptures say ‘it is in the heart, located in the body, the size of a thumb’, etc, etc.
eg. from the Katha Upanishad:
2.1.12 The Puruṣa (Self), of the size of a thumb, resides in the middle of the body as the lord of the past and the future, (he who knows Him) fears no more. This verily is That.
and
2.3.17. The Purusha of the size of a thumb, the internal atman, is always seated in the heart of all living creatures; one should draw him out from one’s own body boldly, as stalk from grass; one should know him as pure and immortal; one should know him as pure and immortal.
See this post where Sri Ramana makes the teaching clear: Remove Nama-Rupa (Name & Form) to reveal Sat-Chit-Ananda (the Self)
Why is self-enquiry so important? Sri Ramana Maharshi | Advaita Vedanta
Does prarabdha karma* and suffering persist after realisation/liberation?
Questioner: I have a question, if Ajnanam (ignorance) is removed* that means the whole source of Samsara is removed. In such a case why should the Jnani (realised sage) even have Prarabdha Karma*. That also should not be present right?
Tom: In Truth, there is not even any such thing as a Jnani (meaning a person or body-mind that is ‘realised’) – there is only That Objectless Subject-Self-Brahman. So there is no karma whatsoever for ‘a Jnani’ (a Jnani here meaning the Self). The self has no duality, and no karma. Karma is born of ignorance and is maya, unreal. They are one and the same – karma and ignorance – or one comes from the other. This is also what is taught in the Upanishads (eg. Adhyatma Upanishad) and by Shankara, both in his commentaries and in texts such as Vivekachudamani.
*Removal of ignorance is the same as Self-Realisation, so say the Upanishads, so says Shankara.
**Tom: Prarabdha Karma is the portion of karma that, according to the Vedas, gives rise to the body in the present birth and will play out and determine the specifics of the present life. A simple translation could be ‘destiny’ or ‘what is destined for this life’. The idea of this question is that, for example, if you have ‘been bad’ in the past and have accumulated negative karma as a result, even though you have realised the Self, this negative karma may continue and cause suffering for you even after Self-Realisation. The Upanishads are clear that all karmas and all suffering end upon Self-Realisation, so one need not even fear the negative results of one’s past actions if one realises the Self.
Shankara teaches two methods to ‘attain liberation’ (Self-Knowledge or Atma-Jnana) | Swami Satchidanandendra Saraswati (SSS) | Advaita Vedanta
Swami Satchidanandendra Saraswati (SSS) was a great Sanskrit scholar who made an extensive study of Shankara’s writings and commentaries and subsequently wrote many books on Advaita Vedanta. According to SSS, there are essentially 2 methods to ‘attain liberation’ outlined by Sri Shankara:
1. Firstly, in those who are ripe, merely hearing (sravana) a teaching equating oneself with Brahman, will result in liberation. For some who are slighlty less ripe, some repeated contemplation (manana) upon this teaching will be required too. (Tom’s addition: A ripe mind may be a mind that is rendered extremely pure and subtle by long and sustained spiritual practice, or a mind may be ripe due to other more mysterious factors including ‘God’s Grace’.)
2. Secondly, for those who are not able to ‘attain liberation’ merely by hearing +/- contemplating a teaching such as ‘you are that’, one must also undergo prolonged meditation (nididyasana) which will directly result in liberation.
We can see that Bhagavan Sri Ramana Maharshi broadly states the same here.
SSS in his text the Theory of Vedanta writes on p. 153:
‘In addition to Karma and Upasana, there is a kind of concentrated contemplation called the Adhyatma-Yoga which leads to immediate intuition [of Brahman, ie. Self Realisation]’
You can see that SSS is stating that this Adhyatma-Yoga is not classified as ‘karma’ or action, and is also not classed as Upasana (meditation on objects), but is something else that is a direct means of knowledge or liberation.
SSS writes in ‘The Method of Vedanta’ p. 147:
‘The aim of the one practising sustained meditation (nididhyasana) is different [to Upasana, defined here as meditation on forms/objects]. He tries to attain direct vision of reality (here in this very world) by turning his mind away from all else [ie. all objects]. 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 Kathha Upanishad I.ii.12 by the name ‘Adhyatma Yoga’. In the Gita it is sometimes called ’Dhyana Yoga’ (e.g. XVI11.52). 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 (sadyo-mukti).’
You can see that SSS defines Upasana as meditation upon objects, and that this is considered to be action or karma (and so will not directly lead to realisation), whereas nididhyasana is a special type of meditation which involves turning away from objects, and this type of meditation is not considered to be ‘karma’ or action, but a direct means to knowledge (as karma pertains to objects only, not to the actionless subject).
Here again this is stated more clearly in the introduction to the text Adhyatma Yoga:
‘The subject dealt with here viz. Adhyatma Yoga, also known as Dhyana Yoga, Mano-nigraha Yoga, Samadhi Yoga and Nidhidhyasana, is treated these days as a Kartru Tantra Sadana. But in the Shankara Bhashya throughout, this Adhyatma Yogi or Dhyana Yoga is treated as a Vastu Tantra Sadhana’
Kartru Tantra Sadana means action, which being limited, will therefore not lead to something unlimited (ie. liberation or the Self). Vastu Tantra Sadhana means something that will lead directly to the Supreme Truth (Vastu), ie. that which is a means of Knowledge or Liberation.
In summary, SSS writes on p 143 of The Method of Vedanta’:
‘the highest kind of candidate is able to acquire immediate intuitive vision that his Self is the Absolute from merely hearing the relevant upanishadic texts once. These people who realize the goal by merely hearing the texts once have nothing further to do…
‘…But those who are not able to acquire intuitive knowledge of the meaning of the texts in their own direct experience have to go on hearing the texts and reflecting over them to remove the doubts that prevent their meaning being understood, and they have to continue with this until intuitive knowledge arises. For we see that those of dull understanding acquire knowledge through diligent repetition…
‘…But those who cannot acquire intuitive knowledge of reality by hearing and reflection alone have to resort to sustained meditation also. In any case, the general rule is that hearing and the rest have to be continued until there is intuitive knowledge of reality. For attainment of intuitive knowledge of reality is their purpose’
To see how SSS and Shankara define meditation or nididhyasana, see here: What is Vedantic Meditation?
To see how Sri Ramana gives the same teaching, see here: Sravana alone can result in Self-Realisation! Sri Ramana Maharshi on Sravana, Manana and Nididhyasana
Isn’t Brahma-Jnanam (Knowledge of Brahman) also Adhyasa (a superimposition or false appearance)?
Questioner: Isn’t Brahma-Jnanam (Knowledge of Brahman) also adhyasa* (superimposition or false appearance)?
Tom: It depends what you mean by ‘Knowledge of Brahman’. If you mean knowledge in the mind, then this too is certainly maya/illusion/adhyasa.
However True ‘Knowledge of Brahman’ just means the Self devoid of all objective phenomena. It is also called Silence or Samadhi and is also what is meant by Yoga. This ‘knowledge’ is just the Pure Self-Shining Reality (and so it is not adhyasa and not the result of any action/karma or teaching/dharma).
It is only this ‘knowledge’ (the Self) that removes ignorance.
(*Tom: Note that adhyasa is a Sanskrit word that means superimposition, false attribution or false appearance. It essentially refers to any object that appears, such as the body, mind and world and includes thoughts, feelings, imaginings, states of consciousness, teachings, teachers, tables, chairs, the sun, the sky, etc. The idea is that these objects are falsely ‘superimposed’ onto pure consciousness like the movie is superimposed onto the cinema screen. According to the Upanishads and Advaita Vedanta, all these superimposed appearances/objects may appear to be real to us out of ignorance, but they are actually totally false or unreal, like a dream may appear to be real, but is actually not real at all – rg. was that four-headed dinosaur you dreamt of real? Put simply, adhyasa is another word for maya (cosmic illusion) or ignorance or duality, all of which are also synonyms.)
Tom Das 