Advaita Vedanta
Neo-Advaita vs Traditional Advaita – what is the difference?
Q. What is the difference between neo-advaita (or ‘radical non-duality’) and traditional advaita. Or are they just pointing to the same thing in different ways?
Tom: There is an essential difference.
This essential difference is one of SADHANA, or spiritual practice, and SUFFERING.
Neo-Advaita states there is no separate person or jiva that could engage in any sadhana, and that any sadhana perpetuates the illusion of duality. Neo-Advaita also does not claim to end suffering.
(Traditional) Advaita emphasises the importance of sadhana as being absolutely necessary (for most) in order to realise the Self and go beyond and END all suffering and duality.
An Enquiry: How to end Suffering
Q. Why do we seek?
Tom: Because we suffer.
Q. Why do we suffer?
Tom: Because we seek (something different to ‘what is’)
Q. Why do we both suffer and seek?
Tom: Because we take ourself to be a separate vulnerable body-mind entity. So long as we do so we are compelled to both suffer and seek.
Q. Why do we take ourself to be a separate body-mind entity?
Tom: Because we believe our thoughts that tell us so (ie. it is a belief that we are a body-mind entity – note that I call this belief ‘the ego’)
Q. What is the solution?
Tom: The solution is to stop this type of thinking.
Q. How can we do that?
A. We find, perhaps after much trial and error, there is only one essential method that consistently works, and that is to take one’s attention away from objective phenomena and place it upon the first person, the ‘I AM’, the Subject-Self. This practice is called Self-Enquiry. This process is explained in detail in the book The Path of Sri Ramana – Part 1
Q. My mind is too busy for this method
Tom: Then try another preliminary practice such as mantra recitation, devotion, chanting, watching the breath, hatha yoga, etc, as suits you – try another calming practice first – preferably a practice you are drawn to, and then when the mind is calm go straight back to Self-Enquiry.
Q. What about other teachings or methods?
Tom: You will find that other teachings methods (methods other than Self-Enquiry) at most only lead to a temporary effect that comes and goes. Don’t take my word for this, you can find out for yourself.
Q. Why do other methods not work?
Tom: Other methods, which involve attending to objects (gross or subtle objects such as thoughts, feelings, the breath, or other objects) invariably give rise to egoic ‘body-based’ thinking as the ego only survives when it can think of objective phenomena. And when we attend to objective phenomena you will see that the ego always finds a way to rise and ‘take control’ or ‘take the reins’ and posit itself as the true ‘I’.
Q. Isn’t this quite an extreme practice?
Tom: Yes, it is this extreme practice that is required, for most people, for the ego to end.
Q. Doesn’t this practice just perpetuate the separate ego-I?
Tom: No, that too is just another belief, that all practice necessarily perpetuates the ego-I. Try it – with consistent daily application results are quickly seen.
Q. Ok thanks!
Tom: You’re most welcome. Let me know how it goes!
Namaste
Tom
The need for nirvikalpa samadhi according to Advaita Vedanta – Swami Advayananda | Swami Chinmayananada
Here Swami Advayananda of the Chinmaya International Foundation explains the need for Nirvikalpa Samadhi according to Advaita Vedanta and how to overcome the obstacles to it:
What is Vedantic Meditation? How Swami Satchitanandendra Saraswati (SSS) defines Nididhyasana (Vedantic Meditation)
Sri Satchidanandendra Saraswati Swamiji (SSS, 1880-1975), was a vedic scholar who devoted much of his life to studying the works of Shankara (c. 7th century BCE), the great reformer of Advaita Vedanta. SSS came to the conclusion that many of the texts that are ordinarily attributed to Shankara are not genuine works of Shankara, and that the truly genuine works of Shankara are essentially the commentaries he wrote on the Bhagavad Gita, the Upanishads, the Brahma sutras and a non-commentarial text called Upadesa Sahasri. Whilst this view remains a controversial minority view, and personally I am not convined by the evidence brought forth, many are increasingly subscribing to it.
However, of those who do follow SSS’s teachings, I have noticed some have not actually read his teachings thoroughly, especially on what he says about Nididhyasana, or Vedantic Meditation.
So in this post we will look at how SSS defines Nididhyasana. I have read many of SSS’s books, and if we look at what SSS actually writes, we will see that the method he proposes is essentially the same as the method of Self-Enquiry as proposed by Sri Ramana Maharshi. Let us see:
- The first thing to notice is that SSS states that Nididhyasana is the same as Dhyana Yoga as described in Chapter 6 of the Bhagavad Gita, and Mano-nigraha Yoga as described in Gaudapada’s Karika, and is also called Adhyatma Yoga:
Adhyatma Yoga by SSS p. 9:
‘This Adhyatma Yoga is called as ‘Nidhidhyasana’ and in the sixth chapter of the Gita this Nidhidhyasana is described as ‘Dhyana Yoga’. The complete sixth chapter of the Bhagavad Gita reveals the process of this Dhyana Yoga with its accessories. In this very Bhagavad Gita in the following contexts also this Dhyana Yoga or Adhyatma Yoga is prescribed: 13-24, 18-52. The same Adhyatma Yoga is also called as ‘Manoni-graha Yoga’ by Gaudapada in his Mandukya Karikas from 3.41 to 3.48. So in all these places the practice of Adhyatma Yoga, its accessories, the obstacles during the practice and the removal of the obstacles are described.’
- The second thing to notice is that according to SSS this Nididhyasana (or Adhyatma Yoga) is a means to Self-Realisation.
The Theory of Vedanta by SSS, 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].’
This is further clarified in the introduction to the text Adhyatma Yoga. In this context the term ‘Vastu Tantra’ means Nididhysana is a means to Self-Realisation or Truth-Realisation. (‘Vastu Tantra’ means ‘a path to the truth’, which is independent of the person who is looking, so to speak, much like science – eg. the same independent scientific truth such as the speed of light or the gravitational constant can be discovered by various people from different places – this truth is independent of the person looking. Vastu Tantra means that this is the method that leads to the supreme truth, ie. liberation or Knowlege of Brahman/Atman. This is opposed to ‘Kartru Tantra’, also known as ‘Purusha Tantra’, which refers to ‘the path of an individual’ – eg. lifting weights to build up your muscles or meditating to gain specific special powers – it is a path that leads to specific results for an individual – eg. bigger muscles or specific powers – but it does not lead to discovery of an ‘objective’ non-personal universal truth). The following is from 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.’
- The third thing to notice is that the technique of Nididhyasana is to turn one’s attention away from objective phenomena and turn towards the Self until one ‘intuits’ the Self directly.
Here is a quote from The Method of Vedanta by SSS, p. 147, that summarises much of the above and also describes in brief the method of nididhyasana. Upasana is defined here as meditation upon objects, and nididhyasana is to turn away from objects (note that in some scriptures the word ‘upasana’ is used synonymously with ‘nididhyasana’ but here SSS is using the words in this particular way):
‘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).’
SSS then quotes from the Katha Upanishad and Shankara’s commentary on it to make is point clear:
‘The wise man comes to know God through mastering Adhyatma Yoga, and gives up joy and sorrow. (Kathha I.ii.12)
[Tom: ie. through Adhyatma Yoga the Self is realised; SSS then goes on to quote Shankara’s commentary – the following is as quoted by SSS:]
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.’
On p.149 of The Method of Vedanta by SSS, SSS quotes from Chapter 6 of the Bhagavad Gita to explain in more detail the method of Nididhyasana – the following is quoted by SSS as a description of Nididhyasana:
‘That yoga should certainly be practised 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 Absolute.’
I hope the above is useful and helpful to you
Namaste
Tom
Here are some other articles that speak on this topic:
Remove Nama-Rupa (Name & Form) to reveal Sat-Chit-Ananda (the Self)
Advaita Vedanta: Is samadhi required for Self-Realisation according to Shankara and the Upanishads?
What exactly is Jnana (knowledge) according to Shankara and Gaudapada and the scriptures?
Neti-Neti is not Self-Enquiry | Ramana Maharshi – The 5 Sheaths (Pancha-Koshas)
I have also tried to explain how the teaching works here in this video which is well worth taking the time to watch:
THE NECESSITY OF SELF-ENQUIRY | Sri Ramana Maharshi
Sri Ramana Maharshi:
All the texts say that in order to gain release [Liberation] one should render the mind quiescent; therefore their conclusive teaching is that the mind should be rendered quiescent.
——–
Question:
Are there no other means for making the mind quiescent?
Sri Ramana Maharshi:
Other than [Self] inquiry, there are no adequate means.
——–
Above quotes taken from Nan Yar? (Who Am I?), written by Sri Ramana Maharshi
Pure sattva is the Self | Ramana Maharshi
Since sattva-guna [the constituent of prakriti which makes for purity, intelligence, etc.] is the nature of mind, and since the mind is pure and undefiled like ether, what is called mind is, in truth, of the nature of knowledge.
Tom: Often the Self is said to be beyond the three gunas (Tamas, Rajas and Sattva). Here Sri Ramana tells us that pure sattva, or pure mind, which is the utterly and totally peaceful mind in its natural state, is actually the Self.
When it stays in that natural [i.e. pure] state, it has not even the name “mind”. It is only the erroneous knowledge which mistakes one for another that is called mind.
Tom: This pure sattva, unlike mixed sattva, is completely devoid of any rajas and tamas, and so is beyond all the gunas.
What was originally the pure sattva mind, of the nature of pure knowledge, forgets its knowledge-nature on account of nescience, gets transformed into the world under the influence of tamo-guna [i.e. the constituent of prakriti which makes for dullness, inertness, etc.], being under the influence of rajo-guna [i.e. the constituent of prakriti which makes for activity, passions, etc.], imagines “I am the body, etc.; the world is real”, it acquires the consequent merit and demerit through attachment, aversion, etc., and, through the residual impressions [vasanas] thereof, attains birth and death.
~ Sri Ramana Maharshi, Vichara Sangraham (Self Enquiry), Question 11
Does Swami Sarvapriyananda teach the same as Swami Vivekananda and Sri Ramakrishna (Nirvikalpa Samadhi)? | Swami Dayananda | Swami Satchidanendra Saraswati | Sri Ramana Maharshi | Advaita Vedanta
Note – you can find a summary of the essential points of the article at the end
It’s a funny strange world, and when we explore spirituality the mind boggles with all the different teachings that are out there, available for our consumption. One of the more popular teachers of Vedanta in recent years is Swami Sarvapriyananda, a monk from the Ramakrishna Order. This Order of monks was not set up by Ramakrishna, but was set up by Swami Vivekananda, a devotee and disciple of Ramakrishna, shortly after Ramakrishna’s death.
As a teenager I found a book of Swami Vivekananda’s on my parent’s bookshelf and started to read it. It was this book that propelled me into becoming a ‘spiritual seeker’ – the book was called Raja Yoga. After reading this book I started to read all I could on the teachings of Sri Ramakrishna and Swami Vivekananda.
It is worth noting that Ramakrishna learnt and was initiated into traditional Advaita Vedanta from the monk Tota Puri, who is purported to have been part of a teaching lineage dating back to at least Adi Shankara – ie. Sri Ramakrishna was taught and initiated into Advaita Vedanta in a traditional way – this will become more relevant as you read on. Anyway, through reading so much of their material as a teenager, I became very familiar with the respective teachings of both Swami Vivekananda and Sri Ramakrishna.
More recently, having come across Swami Sarvapriyananda, who is currently the head of the outpost of the Ramakrishna Mission in New York, I was surprised to see that in some quite important ways what Swami Sarvapriyananda teaches departs from what Swami Vivekananda and Ramakrishna taught – I hope to demonstrate this below. I will also comment on how Swami Sarvapriyananda’s teaching differs to Sri Ramana Maharshi’s teaching, illustrating this with quotes.
As always, these articles are not written in order to put anyone down or criticise. Personally I have the utmost respect and appreciation for Swami Sarvapriyananda and what he is doing to share the teachings of Vedanta in such an accessible manner. I also understand that a range of teachings and teachers can be a part of one’s spiritual journey, and if you are finding a certain teacher or teaching to be helpful to you, who am I to say otherwise? In fact, I am happy for you! Ultimately it is all good, and if we are earnest and honest, we will find what we are looking for (ie. Liberation/Self-Realisation) – it is only a matter of time. Discussing the teachings of vedanta have always been part of the vedanta tradition and I only offer you my point of view in case it is of assistance to you.
I usually prefer not to write articles that may appear to be critical about other teachers/teachings as I do not want to detract others from their own path. So if you enjoy and benefit from the teachings of Swami Sarvapriyananda and do not want to read about any potential flaws in them, or how they may be improved, please do not read any further.
Both Swami Vivekananda and Ramakrishna emphasised the need for samadhi for liberation, even in the path of Advaita Vedanta. In fact the frequent mention of samadhi is one of the most notable parts of the teaching that comes through when you read either of them and their respective teachings. However with Swami Sarvapriyananda, he discourages this very practice that is emphasised by his Gurus, stating that samadhi is not necessary for liberation, and that this is essentially a false path that one should not undertake.
The traditional view: samadhi is requried for liberation
This is a common trend that we are seeing more and more – the notion that samadhi is not needed for liberation for most people. However, for at least the last 1400-1600 years, the dominant traditional view in Advaita Vedanta was that Samadhi is required for liberation for most people, and this is what has been handed down generation to generation, century after century, for over a millenium. We have very strong evidence for this as many Advaita texts written during this time clearly state the need for samadhi to attain liberation. Prior to this time, there is very little written textual evidence that we have available to us, unless we go back much further to the Upanishads, several of which also state the need for Samadhi or equivalent. Note that the Upanishads are the highest authority in Vedanta teachings – in fact vedanta teachings strictly speaking refer to the teachings in the Upanishads, 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
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.
~ Amritabindu Upanishad, verses 4-5
By the Nirvikalpa Samadhi the truth of Brahman is clearly and definitely realised, but not otherwise, for then the mind, being unstable by nature, is apt to be mixed up with other perceptions.
~ Shankara, Vivekachudamani verse 365
Note this above verse is one of a whole series of verses by Shankara in which he drums home the importance of nirvikalpa samadhi as being the only way to attain Self-Realisation, see this link to read the other verses in the series: Shankara on the the need for Samadhi. Here is another:
We see the same teaching given again and again in the Upanishads:
By expelling (from the mind) without any remainder all objects which are superimposed on one’s Atma, one becomes himself Parabrahman the full, the secondless and the actionless
~ Adhyatma Upanishad 1.21
The Self (Atman) is beyond all expression by words beyond all acts of mind; It is absolutely peaceful, it is eternal effulgence free from activity and fear and it is attainable by Samadhi
~ Gaudapada, Mandukya Upanishad Karika 3.37
When the five organs of perception become still, together with the mind, and the intellect ceases to be active: that is called the Supreme State [Brahma-Vidya or Self Knowledge]
~Katha Upanishad 2.3.10
In his commentary on Katha Upanishad verse 1.2.20 Sri Shankara writes:
‘…One whose intellect has been withdrawn from all objects, gross and subtle, when this takes place, this is known as ‘inactivity of the sense organs’. Though this ‘inactivity of the sense organs’ one sees that glory of the Self. ‘Sees’ means he directly realises the Self as ‘I am the Self’ as thereby becomes free from suffering’
Vidyaranya Swami (1296-1386), author of the wonderful Advaita Vedanta text Panchadasi and Shankaracharya (head monk in the Shankara-Vedanta tradition) of Sringeri Math, wrote another less well known text called Jivanmukti Viveka. In it he, in some considerable detail, outlines the path to Jivanmukti, or liberation in this life. He write the following:
This mind being ‘entirely at rest’ is what is meant by Nirvikalpa Samadhi or the Turiya state. To read more about Vidyaranya Swami see this link: Jivanmukti Viveka – The path to liberation in this life by Swami Vidyaranya
The two main great sages of recent times, Sri Ramakrishna (1836-1886) and Sri Ramana Maharshi (1879-1950) both stressed the need for samadhi in order for liberation to be attained, thus continuing this traditional view. eg. in Talks with Sri Ramana Maharshi the following is recorded in Talk 226:
A visitor from Tirukoilur asked if the study of the sacred books will reveal the truth.
Sri Ramana Maharshi.: That will not suffice.
Devotee.: Why not?
Maharshi.: Samadhi alone can reveal it. Thoughts cast a veil over Reality
and so it cannot be clear in states other than Samadhi.
Devotee.: Is there thought in Samadhi? Or is there not?
Maharshi.: There will only be the feeling ‘I am’ and no other thoughts.
Devotee.: Is not ‘I am’ a thought?
Maharshi.: The egoless ‘I am’ is not thought. It is realisation. The meaning or significance of ‘I’ is God. The experience of ‘I am’ is to Be Still.
Swami Gambhirananda, the former president of Ramakrishna Mission who translated all of Sri Shankara’s commentaries from Sanskrit into English, wrote in his introduction to Shankara’s commentary on the Chandogya Upanishad on page xxxii that ‘Brahman is realised in the state of Samadhi‘.
According to Sri Ramana Ashram, the text Guru Vachaka Kovai ‘provides the most precise, systematic and authoritative exposition of Sri Bhagavan’s [Ramana Maharshi’s] teaching‘, and here is a definitive teaching given in verse 291 of this very text:
291. If one wants to be saved, one is given the following true and essential advice: just as the tortoise draws all its five limbs within its shell, so one should draw the five senses within and turn one’s mind Selfward. This alone is happiness.
Compare with Bhagavad Gita 2.58:
‘One who is able to fully withdraw the senses from their objects, just as a tortoise withdraws its limbs into its shell, is established in Divine Knowledge’.
Here, once again, the method to attain Self-Realisation, which is perfect infinite eternal Happiness, is made clear by Sri Ramana Maharshi in verse 293 of Guru Vachaka Kovai:
293. Having known for certain that everything which is seen, without the least exception, is merely a dream, and that it [the seen] does not exist without the seer, turn only towards Self – Sat-Chit-Ananda – without attending to the world of names and forms, which is only a mental conception.
However, more recently, mainly only in the twentieth century, a new line of thought has arisen which claims that the traditional view is incorrect, and that samadhi is not really a requisite for liberation for most people. The idea is that samadhi can be a helpful practice for some, but for most it is not needed. Moreover, they state that this view that samadhi is not required is the actual traditional view that was distorted and corrupted some c. 1400 years ago. ie. they state that the traditional view that has been ongoing for at least 1400 years, if not longer, is not the actual traditional view, and that their view is actually the traditional view that was corrupted c.1400 years ago.
It seems that is is this school of thought that Swami Sarvapriyananda loosely belongs to. The other prominent recent teacher who teaches that samadhi is not required is Swami Dayananda Swaraswati. Of note, Swami Dayananda’s guru, Swami Chinmayananda was of the view that Samadhi is required for liberation for most people, so Swami Dayananda has effectively broken away from the teaching tradition that he was initated into. This means that he is the first Guru in a new teaching ‘tradition’, and that this new teaching ‘tradition’ claims to be a traditional teaching tradition! As far as I can tell, the so-called teaching ‘tradition’ of Swami Dayananda’s unique vedanta teaching (unique because it is unlike other vedanta teachings before it) only dates back to the 1980s.
So here is a summary of various more recent teachers and their views on Samadhi with respect to liberation:
| Teachers who state samadhi IS required for liberation | Teachers who state samadhi is NOT required for liberation |
| Sri Ramakrishna | Swami Dayananda Swaraswati (disciple of Swami Chinmayananda, left) |
| Sri Ramana Maharshi | Swami Paramarthananda (disciple of Swami Dayananda, above) |
| Swami Vivekananda | Swami Sarvapriyananda (of the Ramakrishna Order, see left) |
| Swami Sivananda | |
| Swami Chinmayananda (disciple of Swami Sivananda, above) | |
| Almost all the Sages and Gurus of Advaita Vedanta for the last 1400-1600 years (there is very little documentation of Advaita Vedanta before this time unless we go back to the Upanishads themselves) |
We should see the irony that many of the gurus of those in the right column, are in the left column, so some of these teachers in the right column have actually left the teachings of their lineage and set up a new teaching in its place!
Just to be clear, all of the above teachers say that Meditation and Samadhi can be a useful part of one’s spiritual practice, but the teachers/sages in the left column stress the necessity of turning inwards, towards the Self or I Am, away from objects, which culminates in samadhi whereas the teachers on the right say turning inwards and samadhi are not essential to Self-Knowledge/Self-Realisation/Moksha/Liberation.
Why is this important?
Well essentially, without extreme purity of mind and turning within, the teachings remain predominantly on the intellectual level and realisation does not dawn. This means the blissful and infinite nature of the Self is not really revealed, and duality continues. The Jnana (knowledge) of the scriptures is not mere intellectual knowledge, but a synonym for Self-Realisation which is beyond any intellectual comprehension and does not depend on the mind/thought. This, for most, is revealed only when the mind is turned within towards the Subject-Self and made extremely pure and subtle, as we shall see below.
What is Samadhi according to Swami Vivekananda?
Well to confuse things further, there are various definitions as to what constitutes samadhi, but as this post is focussing on Swami Vivekananda and Swami Sarvapriyananda, we will see what Swami Vivekananda states about samadhi and the need for it. You will see that Swami Vivekananda is of the view that Samadhi is needed for both liberation as well as it being an essential part of the Advaita Vedanta path. Here are a few quotes from Swami Vivekananda which explain his view – all the following are from Swami Vivekananda:
‘The conclusion of the Vedanta is that when there is absolute [ie. nirvikalpa] samadhi and cessation of all modifications, there is no return from that state’
‘When the mind proceeds towards self-absorption in Brahman, it passes through all these stages one by one to reach the absolute (Nirvikalpa) state at last. In the process of entering into Samadhi, first the universe appears as one mass of ideas; then the whole thing loses itself in a profound “Om”. Then even that melts away, even that seems to be between being and non-being. That is the experience of the eternal Nada. And then the mind becomes lost in the Reality of Brahman, and then it is done! All is peace!‘
‘Concentration is Samadhi, and that is Yoga proper; that is the principal theme of this science, and it is the highest means. The preceding ones are only secondary, and we cannot attain to the highest through them. Samadhi is the means through which we can gain anything and everything, mental, moral, or spiritual.‘
[Tom: In the next quote we can see that Swami Vivekananda clearly is stating that in the path of Jnana (knowledge), not just in Yoga, the culmination is in Nirvikalpa Samadhi:]
‘While the aspirant in the path of Jnana, pursuing the process of Neti, Neti, “not this, not this”, such as “I am not the body, nor the mind, nor the intellect”, and so on, attains to the Nirvikalpa Samadhi when he is established in absolute consciousness.‘
[Tom: we can see in the next quote that Swami Vivekananda is stating how we have to turn away from objective phenomena and only be with the Pure Consciousness devoid of objects, and that state is Samadhi]
‘In order to reach the superconscious state in a scientific manner it is necessary to pass through the various steps of Raja-Yoga I have been teaching. After Pratyahara and Dharana, we come to Dhyana, meditation. When the mind has been trained to remain fixed on a certain internal or external location, there comes to it the power of flowing in an unbroken current, as it were, towards that point. This state is called Dhyana. When one has so intensified the power of Dhyana as to be able to reject the external part of perception and remain meditating only on the internal part, the meaning, that state is called Samadhi.’
‘…It is the highest and last stage of Yoga. Samadhi is perfect absorption of thought into the Supreme Spirit, when one realises, ‘I and my Father are one.”
‘Samadhi is the means through which we can gain anything and everything, mental, moral, or spiritual.’
‘The powers of the mind should be concentrated and the mind turned back upon itself’
Samadhi in traditional scriptures
To see what traditional scriptures state about the need for samadhi to attain realisation, see these links:
What is Samadhi according to Advaita Vedanta?
The need for nirvikalpa samadhi according to Advaita Vedanta – Swami Advayananda
Do we need to turn away from the world of objects to realise the Self? Advaita Vedanta & Upanishads
Shankara on the Mind, Samadhi (stillness of mind), Manonasa (destruction of mind), and Liberation
Sri Ramana Maharshi – Turn Within (Guided Meditation & Quotes)
Swami Chinmayananda’s commentary on Shankara’s Vivekachudamani: Nirvkalpa samadhi is the only way
Swami Saravpriyananda on Samadhi/Turiya – ‘a fatal error’
We can see how Swami Vivekananda emphasises the need for meditation in Advaita Vedanta, in which we turn away from the world/objective phenomena, and that this culminates in Samadhi, which in turn leads to liberation. Later we will see how Sri Ramana Maharshi and others state the same. However we see something different from Swami Sarvapriyananda.
I specifically wanted to see what Swami Sarvapriyananda states about verse 7 of the Mandukya Upanishad as this is often cited by some as being as the most important verse in the most important Upanishad in all of Advaita Vedanta. Here is verse 7 of the Mandukya Upanishad:
‘Turiya [the forth] is not that which is conscious of the inner (subjective) world, nor that which is conscious of the outer (objective) world, nor that which is conscious of both, nor that which is a mass of consciousness. It is not simple consciousness nor is It unconsciousness. It is unperceived, unrelated, incomprehensible, uninferable, unthinkable and indescribable. The essence of the Consciousness manifesting as the self in the three states, It is the cessation of all phenomena; It is all peace, all bliss and non—dual. This is what is known as the Fourth (Turiya). This is Atman and this has to be realized.’
Most vedantins, historically and at present, interpret this verse as showing the need to turn within, away from gross and subtle objects, to discover and realise the Self within, in which all phenomena have ceased to appear. This turning within away from objects towards the Self goes by many names such as ‘Self-Enquiry’, ‘abiding as the Self’, ‘Turiya’, ‘Samadhi’, ‘Nididhyasana’, ‘Diving inwards’, etc. Here is Ramana Maharshi talking about this in Letters From Sri Ramanashramam, 8th September 1947, letter 138:
Questioner: It is stated in the Mandukya Upanishad that, unless Samadhi ,i.e., the 8th and last stage of Yoga, is also experienced, there can be no Liberation (Moksha) however much meditation (dhyana) or austerities (tapas) are performed. Is that so?
Sri Ramana Maharshi: Rightly understood, they are the same. It makes no difference whether you call it meditation or austerities or absorption, or anything else. That which is steady, continuous like the flow of oil, is austerity, meditation and absorption. To be one’s own SELF is Samadhi.
Questioner: But, it is said in the Mandukya Upanisahd that Samadhi must necessarily be experienced before attaining Liberation (Moksha).
Sri Ramana Maharshi: And who says that it is not so ? It is stated not only in the Mandukya Upanishad, but in all the ancient books.
So I would expect that when commenting upon this verse 7 of Mandukya Upanishad, the teaching given would be to turn within away from objects, as per verse 7 which states Turiya, which is ‘the cessation of all phenomena’, is to be realised. However Swami Sarvapriyananda has a different interpretation. Here is a video of his in which he discourages this type of meditation or turning inwards (please go to timestamps 24:58 and 33:49) and states that this is a ‘fatal error’, or see the transcript I have written out below:
Here is what Swami Sarvapriyananda states:
[timestamp 24:58] ‘I would like to correct possibly what might be called a fatal error – a lot of people make it – a deep misconception which even people who should know better in Vedanta, who have been studying, they make it…you see the nature of the error is this – I am warning you in advance so that we don’t fall into that….‘
[timestamp 33:49; Swami Sarvapriyananda now describing what he sees as being the ‘fatal error’] ‘Now you have got this idea you have to go into the fourth state [ie. Turiya or Nirvikalpa Samadhi] which is a separate state and find the real self, the Turiya, and then they will go further to link it to that state is the nirvikalpa samadhi.
It will not help to sit in class in the Vedanta society with your books open, eyes open – no, you have to close your eyes, not fall asleep, not to dream, but go into a deep meditative state called the fourth state [Tom: note this is what Swami Sarvapriyananda is saying we should NOT do!].
Some people are nodding, no! Don’t nod! This is this is wrong! What I’m saying [ie. about the need for Nirvikalpa Samadhi above] is wrong. It’s a nice selling point, it’s [ie. liberation is] available at the fourth state that you will attain through esoteric meditation practices and then you will be realized – no no no! You have forever shut the doors to enlightenment...!’
You can see that Swami Sarvapriyananda is stating that one should not turn within, or rather, that this ‘turning within’ to enter into Nirvikalpa Samadhi/Turiya is not required for liberation.
More than that, he is stating that if you take on this view, you will have ‘forever shut the doors to enlightenment’. He does not even acknolwedge that this turning inwards and attaining samadhi is another path to liberation, but categorically states this path is a false path and does not lead to liberation. This is in direct constrast with the quotes from Swami Vivekananda above which advocate the attainment of Samadhi as a valid means to liberation and as an integral and essential part of the Advaita Vedanta path.
Now contrast what Swami Sarvapriyananda has said with the quotes I have given above, both in the links and from this article, or with the following from Sri Ramana Maharshi:
Ramana Maharshi: Conscious Immortality – here Sri Ramana emphasises the need for repeated meditation, entering into samadhi and the need to turn away from objective phenomena (what he calls here ‘nama-rupa’ or ‘name and form’). Here is an excerpt from the above article, the following is a quote from Sri Ramana Maharshi:
‘It is necessary to practise meditation frequently and regularly until the condition induced becomes habitual and permanent throughout the day. Therefore meditate…It is not by a single realisation that “I am not the body but the Atman” that the goal is reached. Do we become high in position by once seeing a king? One must constantly enter into samadhi and realise one’s Self, and completely blot out the old vasanas and the mind, before it becomes the Self’
Sri Ramana Maharshi also wrote an essay in which he outlines the entire path to liberation and summarises the Advaita Vedanta teachings of Shankara. In that essay he states that Nirvikalpa Samadhi leads directly to liberation, as follows:
‘Just as butter is made by churning the curds and fire by friction, so 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.‘
To further cement this point, here is a quote from Swami Chinmayananda from this link, who says the complete opposite of Swami Sarvapriyananda. Please note that Swami Chinmayananda is explaining Shankara’s Advaita Vedanta teachings here – he states that Nirvikalpa Samadhi is the only way:
‘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‘.
Swami Sarvapriyananda advises against Sri Ramana’s teaching of Wakeful Sleep (Jagrat Sushupti)/Turiya
Note that when Swami Sarvapriyananda states in the video/transcript above ‘you have to close your eyes, not fall asleep, not to dream, but go into a deep meditative state called the fourth state.’ – Swami Sarvapriyananda here is describing what he sees as the error – ie. he is advising that this is not the way. This teaching he is denouncing here as being false is the teaching of wakeful sleep (Jagrat Sushupti) that Sri Ramana Maharshi often used to teach.
The idea of this teaching is that one should not fall asleep or go into dream, but one should stay conscious and awake but without any thoughts. This teaching is clearly found in the Upanishads and also explained in more detail by Sri Ramana Maharshi – see this link for details. It shows that Swami Sarvapriyananda is fully aware of this teaching but is advising against it, in direct contrast to Sri Ramana!
The text Guru Vachaka Kovai (Garland of Guru’s Sayings) is, according to Sri Ramana Ashram, ‘the most precise, systematic and authoritative exposition’ of Sri Ramana’s teachings. Here is verse 17 of Guru Vachaka Kovai where Sri Ramana equates wakeful sleep with Turiya, and refers to Tuirya as being a state to attain:
17. To those who look within, the highest good gained by the Master’s grace is wakeful sleep, the turiya state, the undying flame, the sweet, uncloying fruit forever fresh.
Here are some more verses on Turiya from Guru Vachaka Kovai which speak of Turiya as a state to be attained:
196. The unlimited Space of Turiyatita which shines suddenly, in all its fullness, within the Heart of a highly mature aspirant during the state of complete absorption of mind, as if a fresh and previously unknown experience, is the rarely attained and true Shiva-Loka [i.e., Kingdom of God], which shines by the Light of Self.
Here Sri Ramana states Turiya is to be attained when the mind and senses are brought under control ‘day and night’:
685. If the inner instruments of knowledge [ie. mind, intellect, chittam and ego] and the outer instruments of knowledge [ie. the eyes, ears, nose, tongue and skin] have been brought under control day and night [i.e. always], the supreme Reality which shines in the inexpressible state of turiya will dawn.
Here again Sri Ramana equates Turiya with waking sleep and also with Jnana:
940. Whether it is called a grand sleep devoid of waking, or a single waking untouched by in-slipping sleep, it will aptly fit the venerable Jnana-turiya.
You can see that the teachings are in direct contrast. Sri Ramana, in the verses above and in many other places, speaks of Turiya as a state to be attained through turning inwards and not attending to sense-objects. This indeed is the traditional view found in Advaita Vedanta texts for many centuries. Whereas Swami Sarvapriyananda is stating that this is a false teaching and that people who teach this ‘should know better’.
Ok, one more quote from Sri Ramana Maharshi, from a text he himself wrote called Vichara Sangraham (Self-Enquiry), in which prolonged meditation is advocated in order to attain Turiya:
‘The experience of Self is possible only for the mind that has become subtle and unmoving as a result of prolonged meditation. He who is thus endowed with a mind that has become subtle, and who has the experience of the Self is called a jivan-mukta. It is the state of jivan-mukti that is referred to as the attributeless Brahman and as the Turiya.‘
We see the same teaching in the Upanishads, which are the highest authority in Vedanta teachings, eg. from the Annapurna Upanishad:
2.12. The quiescent state of the attenuated mind, free from all objective reference, is said to be the deep sleep in wakefulness (Jagrat-Sushupti).
2.13. This state of slumber, O Nidagha, fully developed through practice, is styled the Fourth (Turiya) by the best knowers of Truth.
Swami Sarvapriyananda on Self-Enquiry
You will find similar differences in the teachings given by Swami Sarvapriyananda on other areas too – eg. you can find for yourself a video where Swami Sarvapriyananda explains how to do Self-Enquiry. Then you can compare this with what Sri Ramana wrote in the text ‘Who am I?’, which is a text in which Sri Ramana instructs us on the method of Self-Enquiry, and you will see the teachings are actually very different.
For some reason I have found that many seekers I come across are often not able to discern these differences in the teachings, especially in the text ‘Who Am I?’ or think that they are pointing at the same thing in different ways, but if you listen carefully, you will see the differences. And these differences can make all the difference!
Please note that I am not trying to denigrate anyone, rather I am just attempting to make clear the path to liberation, in my view, as taught in the vedanta scriptures and by Sri Ramana Maharshi. I am simply presenting this information to you and you can make your own descision on this topic thereafter for yourself.
As many seekers do not see these differences upon reading ‘Who Am I?’, which is a very concise text with the teachings densely packed in, I recommend you read The Path of Sri Ramana – Part 1 which makes the teachings much clearer and gives much fuller explanations of the method of Self-Enquiry and how Sri Ramana maintained that it is the only way to liberation (ie. there are many ways to liberation, many paths, but they all eventually lead to Self-Enquiry). This book also makes it clear what the teachings are not, which is just as important in today’s world where lots of conflicting teachings are available for us to consume.
Here are also a couple of videos I have created to explain the teaching. The first one is a teaching from me given spontaneously during satsang. The second video contains quotes read out loud that explain the practice of Self-Enquiry clearly and concisely.
Swami Sarvapriyananda on the Four Qualifications (Sadhana Chatustaya)
Similarly you will see how Swami Sarvapriyananda has to change the definitions, as found in scripture, of the four qualifiations, as the definitions found in scripture support the view that one needs to turn away from objects towards the Self and this then culminates in Nirvikalpa Samadhi/Turiya.
This is also true of all the Vedanta teachers in the right hand column of the table above – they all have to change the definitions given in the scriptures of various terms in order for their versions of the teaching to make sense. I’m sure you can find videos online of how these teachers describe the four qualifications and compare their definitions to the scriptural ones (see link above) and see how they are different. Let me know in the comments if you agree!
My view
My own personal view is that I have found Sri Ramana’s teachings to be entirely liberating and to be completely in line with the Upanishads and Advaita scriptures, but other teachings that teach something different almost invariably lead one to stay entrapped in maya.
The teaching can be very subtle, and for some reason (ok…the reason is the ego or maya!) many seekers are not able to discern a true teaching even when it is clearly taught to them. The teaching is also easily distorted by third parties, even if this isn’t their intention, as the presence of ego (ie. ignornace) is a distorting factor.
Many want liberation without having to engage with practice/sadhana/meditation. Many want liberation without having to dissolve their ego-mind in samadhi/turiya/self-abidance. And so they advocate teachings that state that you do not need to do these things. Note how these teachings remain predominantly on the level of the mind-intellect (ie. ego).
How to know if this is what you are doing? Answer: the suffering keeps on coming back. Until the true teaching is discerned, and then followed, the suffering will keep on returning and the illusion of duality/multiplicity will persist.
For some of you this may seem to be an exageration, but I try to explain in more detail why this is the case in this video here – this video explains the fundamental difference between teachings that lead to libertion and teachings that do not – let me know what you think! Some people have told me that this is one of the most important videos of mine they have seen:
I have also written an article here that also attempts to explain the difference between liberating and non-liberating teachings:
HOW TO END EGO-SUFFERING (and why other spiritual paths tend not to ultimately work)
If you are interested in learning more about these teachings there is a recommended reading list I have compiled here:
Recommended Reading: Books for Enlightenment, Liberation and Self-Realisation
Article summary
Traditionally for over 1500 years and in the present day most Vedantins state that Samadhi is required for liberation for most people. Sri Ramakrishna and Swami Vivekananda also emphasise the need for Samadhi. However it seems that Swami Sarvapriyananda has departed from this view from what I can see – he states that Samadhi may be helpful in some ways but is not essential for liberation.
eg. Swami Chinmayananda states that Nirvikalpa Samadhi is the only way, the following is Swami Chinmayananda explaining Shankara’s Advaita Vedanta teachings (link to full text above):
‘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‘.
The traditional teaching is that without Samadhi, the limitless nature and blissful aspect of the Self will not be apprehended, and the teachings will remain at the mental level; suffering and duality will continue, even if genuine insights have been made. 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
I give quotes from the Upanishads, other prominent teachers of Vedanta and Sri Ramana Maharshi to make my points. Please note that this article is not intended to criticise anyone – personally I have the utmost respect for Swami Sarvapriyananda and the way he is sharing the vedanta teachings. However discussing teachings in this way has also been a long time part of the vedanta tradition. This article aims to clarify the teachings being presented and offer my view on this in the hope that it may be helpful for some of you.
Still not convinced?
I recommend you read The Path of Sri Ramana which can be downloaded for free on this link below. Not only is this a great book on Sri Ramana Maharshi’s teachings, it is also one of the best primers I have come across to understand the true Vedanta teachings. It is the book I most often recommend, and having read this you should at least be able to see the differences between the two main types of Vedanta being prescribed, as per the table above. You can then, having seen for yourself the difference in the teachings, decide which one is for you:
The entire path explained: the Path of Sri Ramana (Parts 1 and 2; PDF downloads)
Please remember, these articles are not written in order to put anyone down or criticise. Personally I have the utmost respect and appreciation for Swami Sarvapriyananda and what he is doing to share the teachings of Vedanta. However discussing teachings in this way has been a long time tradition in Vedanta. I also understand that a range of teachings and teachers can be a part of one’s spiritual journey, and if you are finding a certain teacher or teaching to be helpful to you, who am I to say otherwise? In fact, I am happy for you! Ultimately it is all good, and if we are earnest and honest, we will find what we are looking for (ie. Liberation/Self-Realisation) – it is only a matter of time.
In the meantime I only offer you my point of view in the hope that it is helpful to at least some of you.
Namaste
Tom
Gaudapada & Shankara: The Self is Attainable by ‘Samadhi’ | What is Samadhi according to Advaita Vedanta | Vedantic Samadhi
According to Advaita Vedanta, what is meant by Samadhi? And is this Samadhi necessary for Self-Realisation?
If you read the following carefully, you will see that Sri Gaudapada (in his Mandukya Karika) and Sri Shankara (in his commentary upon the Mandukya Karika) are both stating the following:
- The Self is realisable through Samadhi
- In Samadhi there are no thoughts present
- In Samadhi there are no gross or subtle objects present
- This Samadhi is not a state of mind, for the mind (and other objects) are not present in Samadhi
- This Samadhi leads to Jnana (Knowledge)
Whilst this is clearly explained in texts such as Shankara’s Vivekachudamani (see here for the series of verses in Vivekachudamani that emphasise the need for Samadhi) and many other Advaita texts, there are a minority who dispute the authorship of these texts saying it was not the original Shankara but a later Shankara that wrote these other texts. So here I will quote from Gaudapada’s Karika (Gaudapada’s commentary on the Mandukya Upanishad) and Shankara’s commentary on this.
Both Gaudapada and Shankara are considered authorities in Advaita Vedanta and in the case of these texts there is no dispute in the authorship – ie. everyone agrees that Gaudapada authored the Mandukya Karika and that Shankara’s commentary on this was actually authored by Shankara – so we can be clear this is the correct teaching that represents their views. Let us see:
1. The Self is realisable through Samadhi
The Self (Atman) is beyond all expression by words beyond all acts of mind; It is absolutely peaceful, it is eternal effulgence free from activity and fear and it is attainable by Samadhi.
~ Gaudapada, Mandukya Upanishad Karika 3.37
Some people translate the last phrase differently, but when we look at Shankara’s commentary on the verse, we can see the meaning is made clear, ie. the above translation is the correct one – the Self is attainable by Samadhi. In fact Shankara goes further, he states the Self is only realised through Samadhi:
Shankara’s commentary from the above verse from Gaudapada 3.37 states:
…The Self (Atman) is denoted by the word Samadhi as it can be realised only by the knowledge arising out of the deepest concentration (on its essence), Samadhi. Or the Self (Atman) is denoted by Samadhi because it is the object of concentration, the Jiva concentrates his mind on the Self (Atman)…
[Edit: since writing this article it has been pointed out to the me that the underlined word ‘only’ does not appear in the original Sanskrit, but this was an overzealous addition by the translator of this verse, Swami Nikhilananda, when he translated the commentary into English]
2. In Samadhi no thoughts are present
Now others will say that Samadhi doesn’t mean that all thoughts should cease, as that is yogic samadhi, and vedanta samadhi is something different in which thoughts and objects of perception can be present. However, what do Gaudapada and Shankara say? If we read carefully and slowly we will see that this question is also clarified:
In the next verse Gaudapada writes in verse 3.38 of his Mandukya Karika that all thoughts have stopped and that this leads to Jnana (Knowledge). Note that this verse is a continuation following on from the previous verse which has just stated the Self can be realised by Samadhi:
There can be no acceptance or rejection where all mentation stops. Then knowledge is established in the Self and is unborn, and it becomes homogenous
~Gaudapada, Mandukya Karika 3.38
We can see the emphasis is on cessation of all thoughts (‘all mentation stops’), implying this is what will happen in Samadhi. Then self-knowledge is established, the verse goes on to say, ie. once all mentation has stopped, then self-knowledge is established. Shanakra states this Self-Knowledge is unborn, meaning it was never created and is not subject to birth and death. This self-knowledge is also homogenous, meaning there are no differences in it whatsoever. This is another way of stating there are no objects perceived, for the presence of objects would make it heterogenous, not homogenous. Note that thoughts are also objects.
Again, some state this is not the correct interpretation of the verse, and that homogenous does not mean there are no objects present, but let us see what Shankara has to say in his commentary on the above verse:
Shankara’s commentary on this verse 3.38 is as follows:
…therefore there is no rejection or acceptance in It, where thought does not exist. That is to say, how can there be rejection or acceptance where no mentation is possible in the absence of the mind? As soon as there comes the realisation of the Truth that is the Self, then, in the absence of any object, knowledge (Jnanam) is established in the Self, like the heat of fire in fire. It is then birthless (ajati) and becomes homogenous.
Again, we can see that Shankara is clear that there are no thoughts, and therefore no mind (as mind is just the presence of thoughts, or the movement of thinking).
3. In Samadhi there are no gross or subtle objects present
Shankara also states clearly that Jnana (Self-Knowledge) arises in the absence of any objects being present in the above quote, the commentary on verse 3.38.
Later on we see this same theme being repeated, ie. that there are no objects or appearances present in this Samadhi which leads to Brahman-Realisation (ie. Liberation):
‘…when the mind becomes quiescent and does not give rise to appearances, it verily becomes Brahman’
~ Gaudapada, Mandukya Upanishad Karika 3.46
Shankara clarifies this further in his commentary on Mandukya Karika 3.46:
‘When the mind brought under discipline by the above-mentioned methods, does not fall into the oblivion of deep sleep, nor is distracted by external objects, that is to say, when the mind becomes quiescent like the flame of a light kept in a windless place; or when the mind does not appear in the form of an object – when the mind is endowed with these characteristics, it verily becomes one with Brahman.’
~ Shankara in his commentary on Gaudapada’s Mandukya Karika 3.46
We can see that Shankara is stating in Samadhi, which was earlier advocated as the means to liberation, is devoid of objective phenomena when he writes ‘the mind does not appear in the form of an object’ above. We can also see that he is stating there are no thoughts in Samadhi, when he writes ‘when the mind becomes quiescent’.
Anandagiri, a 13th century commentator on Shankara’s works, confirms this in his comments on Karika 3.46:
‘The external objects are nothing but the activities of the mind itself.’
So we can see that mind activity and external objects are one and the same, and that samadhi is devoid of both
4. This Samadhi is not a state of mind, for the mind (and other objects) are not present in Samadhi
So we can see that Samadhi is not simply a state of mind – Shankara states it is the absense of mind and thought and objects. How can samadhi be a state of mind if there is no mind present in Samadhi? Samadhi is beyond the mind. Samadhi is the Self.
States of mind come and go, and the mind, being an object, is a part of Maya. However Samadhi is to abide as Self.
This is the meaning of nididhyasana – to abide as Self, the pure Consciousness that we already are. It is explained in detail in traditional advaita texts like Vivekachudamani and Advaita Bodha Deepika, and Sri Ramana Maharshi’s teachings point us unwaveringly to this same teaching too.
5. This Samadhi leads to Jnana (Knowledge)
Well I have no further quotes for you in this section – you should hopefully already be able to see from the quotes given above that Jnana arises from Samadhi, and this Samadhi is devoid of thoughts and objects. However, in this section I will re-present the above quotes with the emphasis on Samadhi leading to Jnana. In order to do this I have abbreviated some of the quotes (as indicated by ‘…’), the unabbreviated versions being present above:
Eg. here Gaudapada states the Atman can be attained through Samadhi.
‘The Self (Atman)…is attainable by Samadhi.’ ~ Gaudapada, Mandukya Upanishad Karika 3.37
Shankara goes further and states that Samadhi leads to Knolwedge in his commentary on the above verse:
‘…The Self (Atman)…can be realised only by the knowledge arising out of…Samadhi.’
Then Gaudapada also states that when all thought ceases Knowledge arises:
‘…where all mentation stops. Then knowledge is established in the Self…’ ~Gaudapada, Mandukya Karika 3.38
Shankara’s commentary on this above verse 3.38 unsurprisingly states the same:
…in the absence of any object, knowledge (Jnanam) is established in the Self…’
Conclusion
So hopefully we can now clearly see that, according to Gaudapada and Shankara:
- The Self is realisable through Samadhi
- In Samadhi there are no thoughts present
- In Samadhi there are no gross or subtle objects present
- This Samadhi is not a state of mind that comes and goes, for the mind (and other objects) are not present in Samadhi
- It is this Samadhi that leads to Jnana (Knowledge)
I hope the above verses are of help for you. The above is just one of a series of articles I have written on this topic – please see below for some of the other posts that discuss this further.
Namaste
Tom
Also see:
HOW SWAMI SATCHITANANDENDRA SARASWATI (SSS) DEFINES NIDIDHYASANA (VEDANTIC MEDITATION)
Shankara: How to Meditate for Self-Realisation |Nididhyasana | Samadhi
Advaita Vedanta: Gaudapada’s Method (Mandukya Upanishad Karika)
Recommended Reading: Books for Enlightenment, Liberation and Self-Realisation
What exactly is Jnana (knowledge) according to Shankara and Gaudapada and the scriptures?
Shankara: how to Realise the Self (Shankara’s commentary on the Brihadaranyaka Upanishad)
Ramana Maharshi: ‘Those crazy-minded people…’ | The importance of dispassion towards sense-objects
Those crazy-minded people who do not know as real anything other than the objects of the senses, and who are thereby ruined, will term the jnana that flourishes luxuriantly through dispassion towards sense-objects ‘dry Vedanta’
Guru Vachaka Kovai, verse 148
Tom’s comments:
The way to the Truth Within (ie. jnana, meaning wisdom or knowledge), which, for practical purposes, is within each and everyone of us, has always meant we have to turn away from sense-objects, as well as mind-objects (ie. turn away from both gross and subtle objects).
However, for those tamasic and rajasic ones, who are attached to the sensory world of objects, they would call this type of teaching ‘dry’ or ‘life-opposing’ or ‘life denying’. However it is these so-called ‘life-affirming’ teachings that actually keep one in Maya-Samsara-Suffering, for the ‘life’ that is affirmed is simply ‘Maya’ (illusion) and continued suffering.
They who only know the sense-objects, and they who consider these as being real, they betray their underlying attachment to body-mind. How so? It is this underlying attachment to body-mind, and thinking body-mind to be real, that actually causes the world to also appear to be real, and for the sense-objects to thereafter gain so much importance.
These people are ‘crazy-minded’ and ‘thereby ruined’ according to Sri Ramana, his somewhat harsh tone driving the point home emphatically in a compassionate attempt to reveal the true path to liberation.
Let us take heed, and turn away from body-mind-world and discover the Treasure that lies deep within us. Let us reject the small, temporary life of Maya-suffering and instead let us come upon and merge into Life Eternal Within, wherein we become One with Him, Our Beloved.
Tom Das 