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!
I suspect you mean that the ego, which is of the nature of ‘doing’ cannot ‘do resting’ as the I Am.
The resolution of this conundrum is that when the ego turns towards the I Am or the Self, it disappears.
A common objection is that anything the ego does, such as ‘trying to rest as the I AM’ just perpetuates the ego.
However, this is just a logical supposition, ie. it is a belief, based on logic, and is not actually the way it is.
In practice, when the ego-I turns inwards, it disappears. Ego is only of the nature of movement, or doing, and when it turns inwards, towards the I Am, which is of the nature of being (ie. no movement, not doing), the ego-I becomes still and disappears.
Being an illusion, it, the ego-I, never really was.
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:]
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, as follows:
‘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
Here are some other articles that speak on this topic:
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.
Both Swami Vivekananda and Ramakrishna emphasised the need for samadhi for liberation. 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. eg.
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, Vivechudamani 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:
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
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:
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.
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‘.
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!
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
Swami Dayananda Swaraswati (disciple of Swami Chinmayananda, left)
Sri Ramana Maharshi
Swami Paramarthananda (disciple of Swami Dayananda, above)
Swami Sarvapriyananda (of the Ramakrishna Order, see left)
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 documenation 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 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.
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. 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 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 Samādhi, 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: Here we can see in the following quote 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.’
Samadhi in traditional scriptures
To see what traditional scriptures state about the need for samadhi to attain realisation, see these links:
Swami Saravpriyananda on Samadhi/Turiya – ‘a fatal error’
Whilst we can see how Swami Vivekananda emphasises the need for meditation in which we turn away from the world/objective phenomena, and that this culminates in Samadhi, which in turn leads to liberation, 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:
‘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, the teaching given would be to turn within away from objects, as per the verse 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.
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’
‘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. Swami Chinmayananda 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 explained in more detail by Sri Ramana Maharshi here. 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.‘
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
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 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!
I have also written an article here that also attempts to explain the difference between liberating and non-liberating teachings:
Traditionally for over 1500 years and in the present day most Vedantins state that Samadhi is required for liberation for most people. 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:
‘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.
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:
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.
Whilst I am very familiar with the teachings of Sri Ramana Maharshi, I am less familiar with the teachings of Papaji. However I have often been struck, whenever I come across excerpts of Papaji’s teachings, that they seem quite different to the teachings of Sri Ramana. Now, is this just because I have only seen excerpts of Papaji’s teachings and these excerpts are out of context? Or is there actually a substantive difference between what they teach? Or perhaps they are pointing to the same thing in a different way?
Before I continue, I just want to be clear that my intent here is not to condemn or criticise anyone. I fully understand that we each have our own unique path and that different teachers and teachings can be a part of that journey. My intent here is to explore the teachings, and I hope this exploration is helpful to you. If it is not, please feel free to ignore this post or give me some constructive feedback!
Well the more I have seen of Papaji’s teachings, the more it seems to me that the teachings are essentially different to that of Sri Ramana’s. Sri Ramana emphasises the need for sadhana, for turning away from the world and towards the Subject-Self, and for the necessity of Self-Enquiry, and Papaji tends to do the opposite – he seems to de-emphasise the need for sadhana, does not advocate turning away from the world and does not state that Self-Enquiry is the sole means to Liberation.
But as I am no expert on Papaji, I would welcome your thoughts. Here is an example of a teaching from Papaji, which seems quite representative of the kind of thing he would normally teach. I saw this posted on Facebook:
“There is no sadhana better than just staying as Peace. If you must do any practice, then do Vicar (Self-inquiry).
Joy is also a good sadhana because it destroys mind, so always be happy. Always think of It and be happy: spend the rest of your life knowing you are Existence-Consciousness-Bliss.
Some practice is better than getting lost in samsara and is good in that it sometimes fatigues the mind, but typical sadhana is usually important only for the ego.
All sadhana is projected by ego so it is on a sandy foundation. This ego projection is samsara so search only for the seeker.“I” is ego so when this meditates there are no good results. Choice of practice depends on the choice of results.
Brahman has no attributes and is beyond mind so no practice will take you to that: It is self revealing.
Ramana says “Simply keep Quiet for it is Here and Now”This is the nearest practice because Brahman is your very nature.“
Notice that Papaji is stating that some sadhana is good – he says here there are two reasons sadhana is good: firstly that it is ‘better than getting lost in samsara’ and secondly that ‘it sometimes fatigues the mind’. Note that he does not state that sadhana is necessary for liberation in the way that Sri Ramana Maharshi does (see later), nor does he state that Self-Enquiry is the only essential method to liberation, which is what Sri Ramana often stated (see later for examples of this).
Papaji then goes on to state that ‘all sadhana is projected by the ego so it is on a sandy foundation’. This is sounding less like Sri Ramana or traditional Advaita Vedanta and more like what is often called neo-advaita, something that Sri Ramana criticised. Neo-advaita often propagates the notion that practice/sadhana is done by the separate ego-I and so it necessarily perpetuates the ego-I.
Note that whilst this seems logical and rational enough, it is actually a belief based on inductive logic rather than a truth. Whilst it is true that this certainly can happen – ie. sadhana can certainly lead to perpetuating the ego-I, this is not necessarily the case and there are exceptions. I explain this in these videos:
Papaji then goes on to state his essential view, that ‘no practice will take you to that [Brahman]’. He then concludes his teaching by stating ‘simply keep quiet for it is here and now’ stating this is what Sri Ramana also said.
Now it is true that Sri Ramana often said that we should ‘be still’ and that this is the practice, but what did he mean by ‘be still’? If we read and examine Sri Ramana’s written work ‘Who Am I?’, we will see what Sri Ramana means when he says ‘be still’ or ‘keep quiet’. Note that we can trust the teachings in ‘Who Am I?’ as an authentic rendition of Sri Ramana’s teachings as they were written by Sri Ramana himself. Let us see: the first time we come across the notion of quieting the mind in ‘Who Am I?’ is as follows:
‘When the mind, which is the cause of all cognition’s and of all actions, becomes quiescent, the world will disappear.’
Now on the face of it this is quite a strange statement for Sri Ramana to make: that the world will disappear when the mind is still. Clearly, when Sri Ramana states that the mind is to be quiet, he is perhaps using these words in a different way to how they are normally used. How can it be that when the mind becomes quiet the world disappears?
Well earlier in ‘Who Am I?’ Sri Ramana explains that it is the mind is a power that creates or projects the entire body, mind and world, so to ‘be quiet’ means not just to still the ordinary thinking mind, but to still this world-projecting power, ie. to remove all of Maya. Ramana repeats this, see here, also from ‘Who Am I?’:
Question: When will the realization of the Self be gained?
Sri Ramana Maharshi: When the world which is what-is-seen has been removed, there will be realization of the Self which is the seer
Question: Will there not be realization of the Self even while the world is there?
Sri Ramana Maharshi: There will not be.
I have a video here which explains the importance of this teaching. It fundamentally explains why some teachings are liberating and others are not:
Again, I hope it is clear that this teaching of Sri Ramana’s, or at least the emphasis, is quite different to what Papaji is proposing. Papaji is telling us to rest in happiness and joy and ‘keep quiet’ for the Self is ‘here and now’ whereas Sri Ramana is emphasising removing the entire body-mind-world from our consciousness. We can see that Sri Ramana’s teaching is far more extreme – it is this extreme teaching that is needed to remove ignorance and realise the Self.
Papaji is stating that all sadhana is projected by the ego and will never lead us to the Self/Brahman, whereas Sri Ramana emphasises Self-Enquiry as the only sadhana that will lead us to Liberation. Again, Sri Ramana’s teaching is more narrow and prescriptive in this way, as he maintains that Self-Enquiry is the only way. Let us see what else Sri Ramana writes in ‘Who Am I?’:
Question: Are there no other means for making the mind quiescent?
Sri Ramana Maharshi: Other than inquiry [Vichara; Self-Enquiry], there are no adequate means.
We can see that Sri Ramana is stating that sadhana or self-enquiry is essential to make the mind quiet, so that when Sri Ramana is asking us to ‘be still’ or ‘keep quiet’, he is actually asking us to do Self-Enquiry.
Now on the same Facebook post which posted the Papaji teachings above, I saw the following Sri Ramana Maharshi quote, which seems to state something quite different to what Papaji is saying. It states that meditation (Upanasa) is definitely required for liberation – Sri Ramana clearly states ‘this is definite’, in direct contrast to Papaji who states the opposite. This following quote is taken from Sri Ramana Gita, an early text of Sri Ramana’s teachings that was comfirmed by Sri Ramana as being an accurate representation of his teachings:
Now this above quote is taken from Chapter 1 of Sri Ramana Gita. It is worth noting that the title of this chapter is ‘The Importance of Upasana [meditation]’. The next two lines in the same chapter reads as follows:
1.14 When discarding sense-objects, one abides in one’s own true nature as a flame of Jnana, this state of being is termed sahaja sthiti [the natural state].
1.15 In the firm, natural state, through that Supreme Silence free from all vasanas, the jnani knows himself as such without any doubt.
Again, we can see the emphasis on needing to turn away from sense-objects, what Sri Ramana calls ‘removal of the world’ in Who Am I?, and on ending the vasanas, or egoic habitual tendencies to identify as a body-mind.
But how are we to practically do this? How are we to practically turn away from the world and be free from all Vasanas. Well the practical method is to do Self-Enquiry. In Chapter 3 of Sri Ramana Gita we can see the essential method Sri Ramana is advocating:
Question: what in brief is the means to know one’s own real nature? What is the effort that can bring about the sublime innervision?
Sri Ramana Maharshi: strenuously withdrawing all thoughts from sense-objects, one should remain fixed in steady, non-objective enquiry. This, in brief, is the means of knowing one’s own real nature; this effort alone brings about the sublime inner vision.
We can see that the emphasis is on continuing to perform the sadhana, as it is this sadhana that leads to the mind ‘becoming quiet’. When Sri Ramana says the mind should be quiet or that thoughts should stop, he means that the entire world projection should cease and all vasanas are to be ended. How to do this? We should ‘strenuously withdraw all thoughts from sense-objects’ and remain fixed in Self-Abidance, ie. we should do Self-Enquiry.
Ramana also states in the above quotes that ‘this effort alone’ leads to liberation, meaning that this is the only essential method which all other methods ultimately bring us to.
But how long should we continue this sadhana for? Sri Ramana tells us in Who Am I?
Question: How long should inquiry be practised?
Sri Ramana Maharshi: As long as there are impressions of objects in the mind, so long the inquiry “Who am I?” isrequired. As thoughts arise they should be destroyed then and there in the very place of their origin, through inquiry.
So as far as I can see, Ramana is constantly emphasising sadhana and turning away from the world, and that this should be relentlessly pursued until realisation is attained, whereas Papaji de-emphasises sadhana, and in so doing de-emphasises turning away from the world.
Papaji and Sri Ramana both talk of silence, but Sri Ramana speaks of a deep silence in which there is only abidance as Self devoid of all objective phenomena, whereas Papaji’s ‘silence’ seems much more superficial stilling of the mind without removing all objective phenomena or removing the vasanas.
Papaji also de-emphases sadhana, or at least does not emphasise Self-Enquiry whereas Sri Ramana emphasises Self-Enquiry as being the sole means to liberation.
What do you think? Have I got this right? Or are there other aspects of Papaji’s teachings I am unaware of or something else I am missing? In the meantime here is a video of quotes from Sri Ramana instructing us on the essential method:
And here is a video explaining the technique of Self-Enquiry in brief:
Tom: Some people say that with liberation there is no difference, no actual change that happens, that there is no difference between ‘someone’ who is liberated and ‘someone’ who isn’t. (I have put ‘someone’ in quotes as with liberation the very notion of a separate ‘someone’ who can attain liberation is itself dissolved, as we shall see below)
Here is an examples of something I recently saw on Facebook. It was a post from someone who I presume is a a non-duality teacher, followed by someone elses reflections on that post. I then gave my 2 cents on the end, which I hope provide some clarity. What do you think?
Question: So, there’s no difference between someone who’s heard about non-duality and someone who has not?
Response from the non-duality teacher: There’s no difference. Every human, every animal, every tree is the same aliveness. Not one is more than another. Not one knows something more than another. There’s an appearance of knowing something, like how computers work or science is. This, is the freedom from needing to know what freedom is. Sitting here saying that it’s all freedom is not knowledge; it’s not something in the brain that knows that it’s knowledge, it’s obvious. It’s what is happening. When you see water, you don’t have to know that its water, it’s obvious. It’s not coming out of a stream of time. Because you can’t find where it appears from.
Someone else then wrote their reflection on the above as follows:
The idea that people who speak about nonduality possess some rare understanding unknown to the average person is a great myth. This message is not about someone who gains some special insight, knowledge, or awareness. It is not about some heretofore hidden sense or perception that becomes switched on to reveal a penetrating understanding of reality that others seek their whole lives to find.Rather, this is simply, as X says, “the freedom from needing to know what freedom is.” This aliveness is no more alive in any appearance; nothing is higher or lower, more or less evolved, for nothing is separate. The wondrous impossibility of understanding replaces the quest for answers, and yet even seeking is simply this, only life happening just as it appears, any way at all.
I (Tom) then made some comments on the above as follows:
1) Isn’t the difference that in freedom there is a falling away of the ingrained belief that ‘I am a separate limited person’? So there is a change, and that change is the falling away/dissolving of a false-limited belief that causes suffering? If so, then there is a difference! It’s just that this difference is not new knowledge or something new to obtain, but the removal of false knowledge/false beliefs and illusions (ie. removal of ignorance).
2) Note, contrary to the above, many people already do not care to know what freedom is, so they are ‘free from needing to know what freedom is’ already! But that is not liberation per se. Because ‘they’ have the (false & suffering-causing) belief ‘I am a limited body-mind entity’, they suffer accordingly.
So, that’s my view. What do you think? Have I got it right, or is there more to it?
Here is what could be a very useful video – it explains why some teachings work, meaning it explains why some teachings are more effective at bringing about a lasting realisation, and why some don’t:
Tom: Is Self-Enquiry really the only way? Let us see! Bold type has been added by myself for emphasis, and my comments are in red as usual. The following is taken from Letters from Sri Ramanasramam, no. 159, and records a conversation that took place on 29th November 1947:
This afternoon, a devotee asked Bhagavan, “Swami, forgaining Realization, is the enquiry ‘Who am I?’ the only way?”
Bhagavan answered him: “Enquiry is not the only way. If one does spiritual practice (sadhana) with name and form, repetition of holy names (japa), or any of these methods with grim determination and perseverance, one becomes THAT. According to the capacity of each individual, one spiritual practice is said to be better than another and several shades and variations of them have been given. Some people are a long way from Tiruvannamalai, some are very near; some are in Tiruvannamalai, while some get into Bhagavan’s hall itself.
For those who come into the hall, it is enough, if they are told as they step in, ‘Here is the Maharshi’, and they realize him immediately. For others they have to be told which route to take, which trains to catch, where to change, which road to turn into. In like manner, the particular path to be taken must be prescribed according to the capacity of the practiser (sadhaka).
These spiritual practices are not for knowing one’s own Self, which is all-pervading, but only for getting rid of the objects of desire. When all these are discarded, one remains as one IS.
That which is always in existence is the Self — all things are born out of the Self. That will be known only when one realizes one’s own Self.
So long as one has not that knowledge, all that is seen in this world appears as real.
Supposing a person sleeps in this hall. In his sleep he dreams of going somewhere, loses his way, wanders from one village to another, from one hill to another, and during that time, and for days together, searches without food or water. He suffers a good deal, enquiries of several people and finally finds the correct place. He reaches it, and feeling that he is stepping into this hall, greatly relieved, he opens his eyes with a startled look. All this will have happened within a short time and it is only after he wakes up that he realizes that he had not been anywhere.
Our present life is also like that. When the eye of knowledge is opened, a person realizes that he remains ever in his own Self.”
The questioner asked further: “Is it true that all spiritual practices, as is said, merge into the path of Self-enquiry?”
It is said that only he who has the assets of the four kinds of spiritual practice is fit for Vedantic enquiry. Of the four categories of practice the first is the knowledge of the Self and the non-Self (atma and anatma). That means a knowledge that the Self is eternal (nitya) and that the world is unreal (mithya).
How to know this is the question. It is possible to know this by enquiry as to ‘Who am I?’ and what is the nature of my self! Usually this procedure is suggested at the beginning of the spiritual practice, but generally it does not carry conviction. So all sorts of other spiritual practices are resorted to and it is only ultimately, as a last resort, that the practiser takes to Self-enquiry.
The alphabet A B C D E, etc., are learnt while young. If it is stated that these letters are the fundamentals for all education and that there is no need to study for B.A. or M.A., will people listen to such advice? It is only after studying and passing these examinations that it will be realized that all that has been studied is contained in those fundamental letters A B C, etc. Are not all the scriptures contained in the elementary thing, the alphabet? That it is so, is only known after learning by heart all the scriptures.
It is the same with every one of these things. There are a number of rivers, some flow straight, some wind and twistzig-zag, but all of them ultimately become merged in the ocean. In the same way, all paths become merged in the path of Self-enquiry, just as all languages become merged in Silence (mouna).
Mouna means continuous speech; it does not mean that it is a vacuum. It is the speech of self ,identifying with the Self. It is Self-luminous. Everything is in the Self. In Tamil Nad a great person composed and sang a song the purport of which is, ‘We are like a screen, and the whole world appears like pictures on it. Silence is full and all-pervading’.
Some say that Shraddha, the Sankrit word for faith, does not refer to blind faith or mere belief, but to a ‘faith pending results’, similar to the ‘faith’ required for a science student to follow a scientific experiment in order to discover the truth it yields.
Whilst there is some truth in this, it is not the whole truth, and also note that the scriptures do not define faith in this way (see the quotes section below). It is true that faith, as spoken of in the Advaita scriptures, is not the end goal in itself, meaning one doesn’t simply believe in God or in a dogma or creed of some kind and leave it at that, which would be rather superficial and on the level of the intellect predominantly. Rather faith is a ferry to take us to the shore of liberation, and this liberation is the goal, and this goal of liberation or God must be ‘experienced’ or ‘realised’ or ‘known’ for oneself, for want of a better phrase.
However, the faith spoken of in the Vedanta scriptures is much deeper than what has been described above. It is not just a mere willingness to try something until you see the results, like a scientist, or even a simple trust that the teachings will show you the way, but something that throbs in our very core, a deep conviction, in our very heart, in our Being. It is a deep resonance, a magnetic pull, intertwined with an intuitive knowing.
This faith cannot be taught, but is something that at some point in our journey springs into our very Being and takes us Home to Liberation. Perhaps it comes to us having listened to and studied the Advaita (or similar) teachings for some time, or perhaps faith dawns after having experienced the various ups and downs of life, or perhaps it comes to us unasked for, as Divine a Gift from God, a Gift of His Grace.
This true faith is inextricably linked with Bhakti, or devotional love of the Divine, which culminates in love to be with Self as Self, otherwise known as Self-Enquiry or Dhyana (meditation).
For me this Faith arose through the Presence and Teachings of Sri Ramana Maharshi, and for that I am forever grateful. His Presence and His Teachings unfailingly guide Homeward those who have come under His Spell and Grace. He is the Lord, He is the very Self, he resides within your very Heart – turn inwards and dis-cover (ie. uncover and reveal) your identity with Him.
QUOTES FROM THE VEDANTA SCRIPTURES
Let us see what kind of person, according to Vedanta, attains Jnana, or ‘divine knowledge’, otherwise known as liberation:
Bhagavan Lord Krishna states in the Gita Chapter 4, verse 39: ‘Those whose faith is deep and who have practiced controlling their mind and senses attain divine knowledge.’
Shankara defines faith and states it is necessary for realisation in Vivekachudamani: ‘Acceptance by firm judgment as true of what the Scriptures and the Guru instruct, is called by sages Shraddha or faith, by means of which the Reality is perceived‘
Shankara also writes in Aparokshanubhuti that Shraddha is required for liberation and defines Shraddha as follows: ‘Implicit faith in the words of the Vedas and the teachers (who interpret them) is known as Shraddha‘