What are Dhyana and Samadhi (Zen/Chan Master Hui Neng, Platform Sutra) | Ramana Maharshi

The following is excerpted from The Sutra of Hui Neng (also known as the Platform Sutra), Chapter 5 entitled ‘On Dhyana’. My comments are interspersed in italicised red:

Learned Audience, what are Dhyana and Samadhi? Dhyana means to be free from attachment to all outer objects, and Samadhi means to attain inner peace. If we are attached to outer objects, our inner mind will be perturbed.

Tom: we can see Hui Neng has succinctly defined both Dhyana and Samadhi. In the next line he is essentially saying that these two are one and the same, in that when there is no attachment (ie. Dhyana), there will also be peace (ie. Samadhi):

When we are free from attachment to all outer objects, the mind will be in peace.

Tom: See if you can see the parallel with Sri Ramana Maharshi stating in ‘Who Am I?’:

‘Not to desire anything extraneous to oneself constitutes vairagya (dispassion) or nirasa (desirelessness). Not to give up one’s hold on the Self constitutes jnana (knowledge). But really vairagya and jnana are one and the same.’

Our Essence of Mind is intrinsically pure, and the reason why we are perturbed is because we allow ourselves to be carried away by the circumstances we are in.

He who is able to keep his mind unperturbed, irrespective of circumstances, has attained Samadhi.

Tom: Sri Ramana Maharshi states in ‘Who Am I?’: ‘If only the mind is kept under control, what matters it where one may happen to be?’

In the above two lines Hui Neng hints that your True Nature, or what Hui Neng refers to as Essence of Mind, is already ‘unperturbed’, and essentially is always undisturbed and ‘pure’. Realisation of this naturally leads to Freedom:

To be free from attachment to all outer objects is Dhyana, and to attain inner peace is Samadhi. When we are in a position to deal with Dhyana and to keep our inner mind in Samadhi, then we are said to have attained Dhyana and Samadhi. The Bodhisattva Sila Sutra says, “Our Essence of Mind is intrinsically pure.” Learned Audience, let us realize this for ourselves at all times. Let us train ourselves, practice it by ourselves, and attain Buddhahood by our own effort.

The Path Summarised

In general,

The Path is first to replace negativity with positivity,

To replace negative self-esteem with positive self-esteem,

To replace dullness and depression with happiness and vitality.


Then,

To become calm and at Peace,

Tranquil and Still.


Then,

To go beyond both positivity and negativity,

To that which transcends all,

Is all,

And is beyond all,

Where sorrow and suffering, ego and ignorance are no longer.

This is liberation.

This is what we truly seek.

Here,

The path, the seeker, the teacher,

All are seen to be illusory,

Dualistic illusions,

Born of ignorance.


So,

From Negative to Positive to Peace, to Transcendent*,

In general this is the way.


Namaste


Tom


*In terms of the gunas this would be from Tamas to Rajas to Sattva to Jnana/Moksha

To learn more about this path and the Gunas see these links:

The three energies (three Gunas)

Q. I genuinely understand the teachings but still egoic tendencies arise. What can I do?

Jiddu Krishnamurti on Yoga and Yogic exercises

Question: Are yogic exercises helpful in any way to human beings?

Jiddu Krishnamurti: I think one must go into this question fairly deeply. Apparently in Europe, as well as in India, there is this idea that by doing yogic exercises, practising virtue, being good, participating in social work, reading sacred books, following a teacher – that by doing something of this kind, you are going to achieve salvation or enlightenment. I am afraid you are not. On the contrary, you are going to be caught in the things you are practising, and therefore you will always be held a prisoner and your vision will be everlastingly limited.

Yogic exercises are all right, probably, for the body. Any kind of exercise – walking, jumping, climbing mountains, swimming, or whatever you do – is on the same level. But to suppose that certain exercises will lead you to salvation, to understanding, to God, truth, wisdom – this I think is sheer nonsense, even though all the yogis in India say otherwise. If once you see that anything that you practise, that you accept, that you develop, always has behind it the element of greed – wanting to get something, wanting to reach something, wanting to break a record – , then you will leave it alone. A mind that is merely concerned with the `how’, with doing yogic exercises, this or that, will only develop a sense of achievement through time, and such a mind can never comprehend that which is timeless.

After all, you practise yogic exercises in the hope of reaching something, gaining something; you hope to achieve happiness, bliss, or whatever is offered. Do you think bliss is so easily realized? Do you think it is something to be gained by doing certain exercises, or developing concentration? Must not the mind be altogether free of this self-centred activity? Surely a man who practises yoga in order to reach enlightenment, is concerned about himself, about his own growth; he is full of his own importance. So it is a tremendous art – an art which can be approached only through self-knowledge, not through any practice – to understand this whole process of self-centred activity in the name of God, in the name of truth, in the name of peace, or whatever it be – to understand and be free of it.

Now, to be free does not demand time, and I think this is our difficulty. We say “I am envious, and to get rid of envy I must control, I must suppress, I must sacrifice, I must do penance, I must practise yoga”, and all the rest of it – all of which indicates the continuance of self-centred activity, only transferred to a different level. If one sees this, if one really understands it, then one no longer thinks in terms of getting rid of envy in a certain period of time. Then the problem is, can one get rid of envy immediately? It is like a hungry man – he does not want a promise of food tomorrow, he wants to be fed now, and in that sense he is free of time. But we are indolent, and what we want is a method to lead us to something which will ultimately give us pleasure.

Hamburg, Germany 4th Public Talk 14th September 1956

Shankara – If I am Brahman already, why the need for effort? Advaita Vedanta

If You are That, if all is already Brahman, why the need for effort? Here is what Shankara has to say about this in his masterpiece Vivekachudamani. What do you think these verses from Shankara’s Vivekachudamani are trying to convey?

If you are interested in my view, I explain more about this teaching here.


62. A disease does not leave off if one simply utter the name of the medicine, without taking it; (similarly) without direct realisation one cannot be liberated by the mere utterance of the word Brahman.

63. Without causing the objective universe to vanish and without knowing the truth of the Self, how is one to achieve Liberation by the mere utterance of the word Brahman?- It would result merely in an effort of speech.

64. Without killing one’s enemies, and possessing oneself of the splendour of the entire surrounding region, one cannot claim to be an emperor by merely saying, ‘I am an emperor’ merely in an effort of speech.

65. As a treasure hidden underground requires (for its extraction) competent instruction, excavation, the removal of stones and other such things lying above it and (finally) grasping, but never comes out by being (merely) called out by name, so the transparent Truth of the self, which is hidden by Maya and its effects, is to be attained through the instructions of a knower of Brahman, followed by reflection, meditation and so forth, but not through perverted arguments.

66. Therefore the wise should, as in the case of disease and the like, personally strive by all the means in their power to be free from the bondage of repeated births and deaths.

Also see:

Ramana Maharshi on Jiddu Krishanmurti’s Choiceless Awareness

Advaita Bodha Deepika – vital teachings for Self-Realisation that are often missing in modern non-dual and Advaita Vedanta teachings

Turn Within? Really? Isn’t this dualistic and doesn’t this just strengthen the ego?

Be still and know YOURSELF

After a brief introduction, Tom guides us into a gentle practice: we’re invited to quieten the mind and to be still.

Then, when we are ready, we can very gently turn within and know the Self.

This video was recorded live during an online meeting

Direct and Indirect Knowledge (Paroksha and Aparoksha Jnana) | Advaita Vedanta

First we hear the teachings (sravana), then we think about the teachings (manana), then we realise what they are pointing to (*paroksha jnana or understanding primarily on the level of the mind, ie. indirect knowledge;).

This naturally leads to abiding as the Self (nididhyasana), which leads to deeper and deeper silence (mouna or samadhi).

Eventually all of the egoic tendencies (vasanas) are removed (vasana kshaya) resulting in destruction of ignorance (manonasa or destruction of egoic mind) which is the same as liberation (moksha) or direct knowledge (*aparoksha jnana – direct knowledge) or self-realisation (atma sakshatkara)

This entire path is then seen to have been illusory (maya)!

Where is there to go? Who/what entity is there to go anywhere? What is there to do?

In the meantime suffering will continue until the Self is realised as your own very Being, and it is Abidance in that Being as that Being that fructifies as Moksha.

🙏
❤️

*Think of ‘paroksha’ as meaning ‘mediated’, so paroksha jnana means knowledge that is mediated by something, ie. it is indirect knowledge. Conversely think of aparoksha as meaning unmediated, so aporoksha jnana refers to unmediated or direct knowledge.

Are there levels or stages of realisation? | Self-Realisation | Moksha

Question: Are there levels or stages of Realisation?

Tom: Realisation is one, there are no degrees of realisation, it has no levels. There is no really such thing as realisation. The whole point of the teachings are just to get us to abide as the Self, to turn within, to be. Not to be this or that, just TO BE. And when you realise the Self, it is just Self being the Self. You realise this has always been realised. 

You don’t even realise in words, that’s just the way it has always been. It appears in ignorance that there are different levels of realisation. You can say Ramana is more realised than someone else, but there is no Ramana who is realised really. The body-mind doesn’t attain liberation. It is just Self-being the Self. There can be degrees of insight, but that is all on a level of ignorance. 

Ramana said that Realisation is one, there are only levels of ignorance. So you can have thick dense ignorance and you can have very fine subtle ignorance. And thick dense ignorance will cause much more suffering, much more delusion, much more distortion than the fine silky veil of ignorance that is barely there.

The distorting capacity of the small subtle ignorance is very small. There is minimal distortion there, minimal suffering, but it’s still ignorance. When our suffering gets less and less, it gets finer and finer. Subjectively to that person, it’s still suffering. If someone else is looking at that person, he/she could think they have a great life, but from their point of view, they are still suffering. 

The above conversation was transcribed by a volunteer from a live Satsang meeting with Tom Das. If you are interested in joining, please see www.tomdas.com/events

Sadhanai Saram (the essence of spiritual practice): Devotion and Self-Enquiry | Ramana Maharshi | Advaita Vedanta

The following are the first 21 verses from Sadhanai Saram (The Essence of Spiritual Practice) by Sri Sadhu Om. These initial verses beautifully display both devotion to Bhagavan and the path of Self-Enquiry.

You can download the full text of Sadhanai Saram here as a PDF file

Invocation

  1. O Sri Ramana, bestow Your Grace upon me so that I may in experience flawlessly attain the unequalled and unsurpassed essence of the practice (sadhana) of Self-knowledge, the excellent path “Who am I?” which you have discovered to be the central and foremost among all the various paths.
  2. O Sri Ramana, the Heart, who through Your Grace protects me at every moment by guiding me along the correct path, rise from within and teach me the true import of Your divine and unequalled teachings so that I may know them in their undefiled pristine purity.

The Greatness of This Birth

  1. Among countless births, one like this birth of ours is very rare to achieve. Ah! When Lord Ramana has assumed a sacred body on earth, we have attained the blessed boon of becoming slave to His Holy Feet.
  2. However many crores of births they may take, it is indeed very difficult for anyone to have the opportunity of gaining such a great benefit as that which is gained in this birth of ours, in which we have come to the Feet of Bhagavan Ramana, who is a rare treasure for the world. So great is the benefit of this birth.

The Wealth of Sri Ramana

  1. The wealth of the almighty Sri Ramana’s enlightenment (Jnana) is a treasure that is ever available to be plundered by all people who want it; and, however much it is plundered, it will never decrease even in the least. However, only good people who are true devotees know how to plunder it; and though other people who are too immature go near that treasure, they cannot see anything there.

The Grace of Sri Ramana

  1. Sri Ramana, the Bestower of Grace, will never give the least dissatisfaction to those who weepingly pray to Him, “Make me Your possession.” I know that our Lord uses countless inexpressible tricks in order to protect and save those who have become His slaves.
  2. What our Lord uses to save us are tricks of Grace. Even by the skill of our intellects, it is impossible for us to know all those tricks. If He wishes, even an ocean will enter and disappear into a mustard seed. Therefore, as soon as the glance of Sri Ramana’s Grace falls upon us, the Supreme Reality will be revealed.
  3. Since He is not bound by time or even by the limitation of place, He will not wait for some suitable time or suitable place to bestow His Grace upon His devotees. He has far greater compassion than even a compassionate mother, who has no plan that she will give her baby milk to drink only when it cries (and hence, even without our crying for it, He will bestow His Grace upon us of His own accord).
  4. O Bhagavan, innumerable are the wrongs (the mistakes and misfortunes) from which I, this poor creature, have escaped by Your Grace unknown to myself. You know all of them, but I do not know anything except enjoying the bliss of being saved by Your Grace.
  5. O Sri Ramana, those who have taken refuge at Your Feet are protected perfectly not only on one or two occasions but on more than a crore of occasions. From many incidents that happen in their life, this is a truth that is clearly known to the hearts of Your devotees.
  6. The state of abiding in the Heart as the Heart as it is (that is, as the adjunctless and thoughtfree existence-consciousness “I am”) is the ineffable and most excellent state. He, who nurtures the fruit of such Self-abidance by sowing the seed of clarity of mind and by watering it with divine Grace, is only our Self-realized or Celestial Preceptor (Sadgurudeva), Sri Ramana.
  7. We and all our possessions, beginning with the body, are in truth only the possessions of Sri Ramana. When the responsibility of saving us and protecting our possessions is borne by Him alone, why should we worry about anything in our life on this earth thinking it to be either pleasure or pain? Where is any such thing as wrong, evil, harm or suffering now?

All That He Does is Happiness for Me

  1. The almighty Sri Ramana, who exists within the heart of everyone, who unfailingly helps me at all times, and who cannot be banished from my mind even for a moment, has brought me close to Him only to take me as His slave. Therefore, whatever He now does with me is only happiness for me; how can anything that He does hereafter appear to me as something undesirable or painful?

Leave it to Him

  1. He knows the best of all,
    Leave it to Him, be calm;
    Believe Him most of all,
    Then rests the mental storm.

Explanatory paraphrase: Our Sadguru (Selfrealized Guru, or guide) Sri Ramana, alone knows what is best for us. Therefore, entrusting all our burdens and cares to Him, we should always remain peaceful and calm. If we believe Him more than we believe anyone or anything else, knowing that He alone is the Supreme all-knowing, all-powerful and all-loving reality, then, at that very moment, we will attain that perfect pace in which the raging storm of thoughts will have come to an end, forever.

Grace Alone is of Prime Importance

  1. The ego is only a trivial entity; besides, it is unreal (asat) and powerless (asakta). It is a mere adjunct which rises and subsides. Therefore, what foolishness it is to think, “The spiritual practice (sadhana) done by the strength of this ego will by itself bestow the goal of life; the supreme power of divine Grace is not of any consequence (and is not necessary in order for one to attain the goal)”!

Note: Not believing Grace, but thinking one’s own individual effort alone to be of very great consequence, is mere foolishness.

  1. Is not the unreal help which one unreal man renders to another unreal man, experienced by everyone in this world as real? Therefore, O Sadguru, the embodiment of Grace, the sole reality, is it impossible for You to save me by dispelling the unreal ego? What doubt or wonder is there in Your being able to help me thus?

Note: A man or jiva is merely an unreal appearance, and hence whatever help he may seem to render to another man is also unreal. But when such unreal help rendered by an unreal man is experienced by everyone as real, why should we doubt the ability of the Sadguru, who alone is truly real, to render us the real help of destroying the unreal ego? Such help from the Sadguru will certainly be experienced by us as more real than the help that we feel is rendered to us by others.

  1. Unless our Lord, Sri Ramana, who is the form of God, Himself bestows His divine Grace, who can by his own effort attain that heroic state of firmly abiding as Self, having clearly known one consciousness other than the body to be the real “I”?

What is Worthy to be Desired?

  1. The great wealth that exists in enlightened sages (Jnanis) is only the subtle secret of how to be still, abiding in perfect peace as the mere thoughtfree existence-consciousness “I am.” Therefore, how wretched it will be if one greedily desires to attain from them mere worldly pleasures, such as gold, wealth or fame, which will only make one suffer in delusion.

Sense-Pleasures are Worthless

  1. Instead of eating the fruit that is in your hand, why do you desire to eat the unreal fruit which is seen in a mirror and which is merely a reflection of the fruit in your hand? Is the reflected fruit an object which can be eaten and give real enjoyment? Similarly, instead of drowning deep within the heart by keenly attending to Self and thereby enjoying the bliss of Self which is ever shining there, why do you desire to enjoy the pleasures experienced through the five senses of this perishable body, which are merely an unreal reflection of the true happiness within you?

Endeavor and Result

  1. For those who seek (and make effort to attain) Self, not only Self but also all other benefits will automatically be attained in full. But if one desires and makes effort to attain worldly objects (either through worldly endeavors or through spiritual practices), know that they will be attained only partially and to the extent of one’s endeavor, and that Self will not be attained at all.

The Goal

  1. If we deeply ponder over the natural yearning of all living beings to remove their miseries (through some means or other), it will be decidedly known that the sole aim for which the whole world is striving is only to remain always in perfectly imperishable bliss.

Ramana Maharshi: True Wisdom

ramana-maharshi.asr_12.crop

The following are sayings of Sri Ramana Maharshi, taken from the text Guru Vachaka Kovai which is widely accepted as the most precise, systematic and authoritative exposition of Sri Ramana Maharshi’s teachings:

Download Guru Vachaka Kovai as a PDF file here

536.
O worldly folk who long for and run after
An endless series of unenduring things
’Tis wisdom true to seek and know
That one thing, on knowing which
All other things will cease to be.

537.
For those who see with insight keen
The subtle Truth, what is there to gain
From knowledge of gross material things?
What the imperishable inner sense
Perceives surpasses far the sight
Seen by the corporeal eye.

538.
Knowing aright the nature of the Self
And abandoning the non-self as void,
Unreal, is wisdom true.
All other knowledge is ignorance,
And not wisdom.