Q. Why turn within? Nonduality as I have experienced it is the actual disappearance of what is considered within and without, one seamless blending

Tom Das

meditation moon prayer

Also see: IN BRIEF: HOW TO ATTAIN LIBERATION (MOKSHA)

Q. Why turn within at all? Nonduality as I have experienced it is the actual disappearance of what is considered within and without. One seamless blending.

Tom: It’s fairly easy for many to realise there is no real within or without, ie. that what we consider inner, such as the mind and thoughts, are non-separate from the supposed outer world. It is all one movement. But it is usually the mind that realises this, in combination with some kind of a genuine seeing.

However these teachings I share here are to end suffering. Most people interested in non-duality do realise on some level the false dividing line between self and other (ie. inner and outer), but suffering still continues due to the habitual egoic tendencies (vasanas).

Basically, the false identity as the ego-mind entity remains intact at a deeper level, and…

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Turn Within? Really? Isn’t this dualistic and doesn’t this just strengthen the ego? | Self-Enquiry | Atma Vichara | Awareness Watching Awareness

Tom Das

om1

The symbol Om represents the Self, the eternal Truth Within

Also see: 

IN BRIEF: HOW TO ATTAIN LIBERATION (MOKSHA)

HOW TO END EGO-SUFFERING (and why other spiritual paths tend not to ultimately work)

‘Do not reject this teaching saying – ‘all is already one’, or ‘what is needed to be yourself?’ or ‘This is It, already – what practice is required and for who?’ or ‘There is no ego already’. This is the ego’s way of avoiding its own destruction.’

Some people, when they hear of the true teachings of Self-Enquiry, they attend to it straight away and realise the Self, the eternal happiness and bliss that is devoid of misery and suffering, the Kingdom of Heaven that is found within.

Others spend time roaming and suffering in the arid desert of other ways (or ‘non-ways’) and teachings first, teachings that pertain to gross and subtle objects (ie body, mind…

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Q. Tom, what do you think of neo-advaita?

Questioner: Tom, what is your view on some of the Neo-Advaitists who do not seem to agree that there is a Self? All I hear from them is ‘there is only what is; there is no self’?

Tom: If you find these types of teaching helpful, meaning if they provide you with some kind of ease/happiness/peace/fulfilment/a sense of freedom, then that is good, and in that case I encourage you to engage with them as there is likely to be something of value there for you.

However my sense is that for the most part they are not truly liberating teachings but are predominantly spoken of from the mental/intellectual level. But what do I know! It is for you to decide what is right for you. What do you think?

Questioner: I’ll be totally honest with you. I can find some peace of mind with many ‘spiritual’ teachings. For instance I sometimes envy my Christian friends who seem so sure they will be spending eternity in heaven, but I left Catholicism and I can never believe that again. With Buddhism and nonduality I see different views within each, some saying there is a self, others denying self.

For me I can navigate life somewhat with some peace and happiness, but there always seems to be the ultimate fear of death no matter what. The neo-Advaitists say they have conquered death because they’ve died already, so to speak. But isn’t that throwing the baby out with the bathwater? So many contradictions.

In Buddhism some say the ‘self’ reincarnates, some, like Zen say there is no such thing. For Ramana is the Self immortal? What Self is there after death? Is it just silent and empty? You say it is found in deep sleep. But deep sleep is still ‘on this side’, in life. It is not the same as death. How can one know death while alive? How is one certain I AM is not also impermanent? Isn’t Ramana’s Self also an objectification? Like I doubt the truth of my Christian friends’ heaven, I always doubt that Self.

Tom: Yes, I had all these same doubts as you. My idea was to keep on searching until I found something that gave me all the answers I was looking for. The problem is that you will not find such a thing! There are always unanswered questions and problems with all spiritual systems and teachings on the conceptual level if you are intellectually probing/questioning enough.

However for me what then happened is that I unexpectedly fell in love with Sri Ramana Maharshi, and started to develop faith in his teachings (even though I perceived many ‘flaws’ and problems with his teachings). However, it was following his teachings with faith and love and devotion, despite the apparent problems with the teachings, that allowed all my doubts and questions to be answered and resolved so that now none remain. So this is what I share now.

Namaste

Guru Stuti by Shankara translated into Tamil by Sri Ramana Maharshi | Advaita Vedanta Summarised

Have you ever wished that the entire Advaita Vedanta teachings were summarised in a very short traditional text, say eight verses long? Well here are eight verses of a work called ‘Guru Stuti’ or ‘Praise to the Guru’ written by Adi Shankara about 1400 years ago, and translated into Tamil by Sri Ramana Maharshi. If you read it carefully you will find the essence of the entire teaching is briefly given.

Here the Tamil verses and English translation of these are presented. My commentary is in italiscised red – I have tried to keep my commentary brief and I hope it does not intrude on the beauty and terse nature of the text, enjoy!


Guru Stuti

Written by Sri Shankara, translated into Tamil By Sri Ramana Maharshi

Introduction written by Sri Ramana Maharshi

When Sankaracharya was going about the country debating with the exponents of the various schools of thought and overcoming them he once came to the town of Mahishmati in the north where Mandana Mishra the exponent of Vedic rituals lived. He overcame him in debate but his wife refused to concede victory until she was also defeated. So, Sankarachaiya argued with her and defeated her in all subjects except erotics. He then asked for a respite of one month and after shedding his body in a cave under the custody of his disciples, entered into the dead body of King Amaruka and sported among the hundred queens in the guise of their husband. When the disciples found that the period specified by their Guru had already expired they grew anxious. So some of them went to him in the disguise of minstrels and sang the following hymn to remind him.


1. Nēti-nēti yādi vākkā niḍē-dittu mūrttā p;ūrttam
Ēdumē taḷḷar killā edaissuva svarūpa māga
Vōdaruñ sādu vānōr uḷḷattil koḷḷu vārgaḷ
Ādimei aṛivā nanda avvastu vanḍṛō nīdān

1. That is the Truth which the wise realize as the Self, the residuum left over on withdrawing from external objects, with or without form (ether, air, fire, water and earth), by a careful application of the scriptural injunction ‘not this, not this’ — Thou art That!

Tom: The truth, which is your very own Self, your own True Nature, is realised by those who withdraw their attention from all external objects. How to withdraw one’s attention? Through applying the teaching of ‘neti-neti’. What remains is the Self, devoid of objects and duality and suffering – You are That!

‘With or without form’ I think refers to the need to withdraw attention from both gross objects (with form, eg. tables, chairs, experiences) and subtle objects (without form, eg. thoughts, feelings, imaginings, etc), or alternatively it could mean to withdraw from all objects perceived (with form) or imaginary (without form).


2. Uttiyāṅ kutti-nālē umiye num aindu kōsam
Buddhi-yāṛ pirittup pinnarp porundi-ḍum arisi pōlum
Ettinai sattukkaḷ kaṇḍu idayattil anuba vippar
Astamil nitta siddha avvastu vanḍṛō nīdān

2. That is the Truth which, after generating the fundamentals (ether, air, fire, water and earth), and entering the world, lies hidden beneath the five sheaths, and which has been threshed out by the wise with the pestle of discernment, just as the grain is recovered by threshing and winnowing the chaff — Thou art That!

Tom: The Truth, or the Self or Brahman, generates or creates the five elements (the ‘fundamentals’), and pervades its own creation whilst simultaneously underlying the creation as the substratum. The wise, with discrimination (viveka) discover the Self, the substratum, by separating it from and discarding the five sheaths that constitute the body-mind-ignorance ‘covering’.

In the preceding verse it is said one’s attention is turned away from objects by ‘neti-neti’, whereas here it is said that it is with discernment or discrimination. We should therefore see that ‘neti-neti’ and discrimination go together.


3. Poṛi-gaḷām parigaḷ tammaip pulan-gaḷil viḷaṅgun dōsha
Aṛivenuṅ kasai yaḍittē ahamugak kayiṭṭṛāl īrttav
Aṛivaṛi aṛijñar ettil aṇaitton-ḍṛāyp piṇit tiruppar
Aṛiporuṭ katīta māna avvastu vanḍṛō nīdān

3. Just as wild horses are broken-in by whipping and stabling them, so also the unruly senses, straying among objects, are lashed by the whip of discrimination, showing that objects are unreal, and are tethered by the rope of pure intellect to the Self by the wise. Such is the Truth — Thou art That!

Tom: All objects, gross and subtle, are illusory, unreal! Do not attend to them! The intellect should hear this teaching and, using discrimination (viveka), transcend itself and unceasingly realise itself as Self by tethering the senses to the Self, ie placing ones attention onto the Self – you are That!


4. Pūkkaḷi ninḍṛu vēṛāyp porun-diḍuñ sūtti rampōḷ
Jākki-ra mādi yāna sar-vattum vēṛa dāna
Sāk„hiyā nōkki yādais sattukkaḷ agatta ṇaivar
Ākkamu nīkka millā avvastu vanḍṛō nīdān

4. The Truth has been ascertained by the wise to be the substratum which is different from the waking, dream and deep sleep states, and from its own expanded modes, which indeed are held together by it like the flowers strung together on a garland — Thou art That!

Tom: you are That – you are the Substratum-Subject-Self that is devoid of objects and thoughts, that is without the three states of waking, dreaming and deep dreamless sleep! You are different to these superimpositions!


5. Kaṭaka maku-ḍādi yāvuṅ kana-kamē yāgumā pōḷ
Jaḍa chittā mulagam yavuñ chaṭṭṛumē binna minḍṛi
Suḍarumav vaḍivā yenḍṛu choṭṭṛi-ḍum vēdam yadai
Aḍinaḍu muḍi villāda avvastu vanḍṛō nīdān

5. That is the Truth which the scriptures show to be the primal cause of all, elucidating the point clearly by such texts as ‘Purusha is all this’ and ‘like gold in ornaments of gold’ — Thou art That!

Tom: Purusha here means Self. You are That Self. This verse indicates that the Self is the primal cause of all manifestation, and that the quoted verses are to support this idea.


6. Inanilit tanuvil yānā ilaṅgu-van ēkanȾ yenḍṛu
Anisa-mum vēda vādi āyinōr muyaṛchi yōḍum
Inimai-yāi eḍuttu raippar ettat-tuvattai nanḍṛāi
Anartta-mil edārtta māna avvastu vanḍṛō nīdān

6. The Truth has been forcefully proclaimed by the scriptures in such texts as ‘He who is in the sun, is in man.’ ‘He who shines in the sun, shines in the right eye’ — Thou art That!

Tom: The Self, which is the nature of Self Knowledge, is all pervading


7. Arumaṛai vākki nālē ahatti-niṛ shraddai yōḍum
Arun-tavam yāgan dānam ādinal aṛaṅga ḷālē
Arumaṛai yavargaḷ ettai aṛin-diḍa avāvu ginḍṛār
Arumaṛaip poruḷāi ninḍra avvastu vanḍṛō nīdān

7. What pure brahmins seek so eagerly by the recitation of the Vedas, by religious gifts, by earnest application of their hard- earned knowledge and by renunciation, is the Truth — Thou art That!

Tom: the Self is coveted by many. It is attained by those who are pure, through renunciation, and by Knowledge – you are that Self!


8. Sānti muda lāna vuṭṭṛu santa-tan tannāṛ ṭannil
Āynde-dai aṛijñar kaṇḍav aṛivinba meyyā enḍṛu
Mīndela muḍittoḷir-var migu bavak kēda nīttē
Āzhndaṛi tatva māna avvastu vanḍṛō nīdān

8. That is the Truth which the valiant have gained by seeking, with controlled mind, with abstinence, penance, etc, and by diving into the Self. Realizing it, they are considered to be heroes with their highest purpose accomplished. That is the transcendental Sat-Chit-Ananda after gaining which there is nothing more to worry about since perfect peace reigns — Thou art That!

Tom: the valliant, meaning those who bravely turn inwards, away from gross and subtle objects, and undertake Self-Enquiry, those whose minds have become peaceful and quiet, those who Dive Inwards – they realise the Self, which is the Truth. They are the True Heroes, as compared to what society considers to be wordly heroic deeds. Once this inward path has been undertaken, and the Self is Realised, that is the end of the path – there is no more to be done! What had needed to be done has been done! That is realisation. That is liberation. That is the end of suffering. That is perfect eternal Peace. You are That!


Sri Ramana Maharshi’s Outro

On hearing these verses the Acharya bade his disciples go away and promptly came out of the body of the King and re-entered his own. He then went to the wife of Mandana Misra and, after defeating her, made her and her husband his followers. Thereafter he went on his way enlightening the whole world.


Om Tat Sat

Vivekachudamani by Sri Shankara: Resources and PDF downloads | Translation by Sri Ramana Maharshi | Advaita Vedanta | Crest Jewel of Discrimination

Here are some resources and links relating to this superb traditional Advaita Vedanta text that gives us a step-by-step method for Self-Realisation and Liberation.

Attributed to Sri Shankara, written approximately 1400 years ago, Vivekachudamani (‘The Crest Jewel of Discrimination’ or the ‘The Highest Treasure of Wisdom’) was also recommended by Sri Ramana Maharshi who said this text explains ‘…in detail the points that have to be grasped by those who seek liberation, and thereby directing them to the true and direct path‘:

Shankara’s Vivekachudamani as translated by Sri Ramana Maharshi: https://tomdas.com/2019/03/04/vivekachudamani-as-translated-by-sri-ramana-maharshi/

Sri Ramana’s introduction to Vivekachudamani where he summarises the entire path to liberation: https://tomdas.com/2019/02/25/ramana-maharshis-introduction-to-shankaras-crest-jewel-of-discrimination-vivekachudamani-and-summary-of-its-teachings/

The 10 most important verses of Vivekachudamani as selected by Sri Ramana Maharshi: https://tomdas.com/2020/05/14/the-ten-most-important-verses-of-shankaras-vivekachudamani-according-to-sri-ramana-maharshi/

Is Vivekachudamani sexist? https://youtu.be/VPZw6cgczLw

A more traditional verse by verse translation of Vivekachudamani by Swami Madhavananda: https://tomdas.com/2018/10/01/vivekachudamani-crest-jewel-of-discrimination-by-shankara/

A more accurate verse by verse translation of Vivekachudamani with word for word transliteration and translation by Achyarya Pranipata Chaitanya:

Spiritual, emotional and non-dual guidance & counselling with Tom Das

For the last seven years I have been actively guiding people in their spiritual, emotional and human journeys. From non-duality and spiritual experiences, to helping people through relationship and practical issues, I have met with hundreds of people and have pretty much seen it all!

It’s a deep honour and privilege for me to assist people in this way.

If you feel moved to, you can now book a 1 to 1 session with me directly using this link.

To find out more about what I offer, pricing, etc, please see this link here.

Namaste & best wishes

Tom

Ashtavakra Gita – all is illusion, I am the Self

Please listen to the video below, namaste

Tom Das

Janaka ashtavakra

The following verses are read on this video here (a couple of the verses are in a slightly different order):

Sage Ashtavakra, the young boy with contorted limbs, teaches King Janaka, and the result is the Song of Ashtavakra, or Ashtavakra Gita. Here are some selected verses, enjoy:

2.1. Oh, I am spotless, tranquil, Pure Consciousness, and beyond Nature. All this time I have been mocked by illusion.

Tom – Now the triad of knower/knowing/known are said not to exist. Note that this triad essentially encompasses all arising or objective phenomena:

2.15. Knowledge, knower and the known –these three do not exist in reality. I am that stainless Self in which this triad appears through ignorance.

Tom – here the remedy is prescribed:

2.16. Oh, the root of misery is duality. There is no other remedy for it except the realisation of the unreality of all objects…

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How to meditate for spiritual enlightenment

Tom Das

buddha side

Meditation can serve many purposes: increased happiness, improved concentration and academic performance, clarity and insight into everyday issues, improved health and sleep, etc. This article’s meditation will likely help with all or most of these, but the end goal is none of the above. The goal here is total freedom, enlightenment, nirvana or moksha (all are used as synonyms here). I have included some Sanskrit words in brackets in case you are interested.

Contemplate this

No object, gross or subtle, can lead to lasting fulfillment.

I recommend you contemplate deeply on this.

For most of us, after a little contemplation, this becomes obvious to us. However,we can go further: if we continue on this contemplation, we can start to realise that even seeking momentary pleasure or momentary fulfillment in objects is a cause of suffering. Subtlely,  we still believe that our fulfillment lies in obtaining contact with the objects of…

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