Which Spiritual Teaching is Best?

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The key to nonduality and yoga

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See if you can spot the common themes from the following 🙂


From Ramana Maharshi’s ‘Who am I?’:

Q. What is wisdom-insight (jnana-drsti)?

Ramana: Remaining quiet is what is called wisdom-insight


From Advaita Bodha Deepika (one of Ramana’s favourite traditional scriptures), Chapter 3:

17. Master: With complete stillness of mind, samsara will disappear root and branch. Otherwise there will be no end to samsara, even in millions of aeons (Kalpakotikala).

18. Disciple: Cannot samsara be got rid of by any means other than making the mind still?

M.: Absolutely by no other means; neither the Vedas, nor the shastras nor austerities, nor karma, nor vows, nor gifts, nor recital of scriptures of mystic formulae (mantras), nor worship, nor anything else, can undo the samsara. Only stillness of mind can accomplish the end and nothing else.

19. D.: The scriptures declare that only Knowledge can do it. How then do you say that stillness of the mind puts an end to samsara?

M.: What is variously described as Knowledge, Liberation, etc., in the scriptures, is but stillness of mind.

D.: Has any one said so before?

20-27. M.: Sri Vasishta had said…


Also from Chapter 3 of Advaita Bodha Deepika:

29-30. D.: How can the mind be made still?

M.: Only by Sankhya. Sankhya is the process of enquiry coupled with knowledge. The realised sages declare that the mind has its root in non-enquiry and perishes by an informed enquiry.

D.: Please explain this process.

M.: This consists of sravana, manana, nididhyasana and samadhi, i.e., hearing, reasoning, meditation and Blissful Peace, as mentioned in the scriptures. Only this can make the mind still.

31-32. There is also an alternative. It is said to be yoga.

D.: What is yoga?

M.: Meditation on Pure Being free from qualities.

D.: Where is this alternative mentioned and how?

M.: In the Srimad Bhagavad Gita, Sri Bhagavan Krishna has said: What is gained by Sankhya can also be gained by yoga. Only he who knows that the result of the two processes is the same, can be called a realised sage.

33-34. D.: How can the two results be identical?

M.: The final limit is the same for both because both of them end in stillness of mind. This is samadhi or Blissful Peace. The fruit of samadhi is Supreme Knowledge; this remains the same by whichever process gained.


From Ramana Maharshi’s ‘Who am I?’:

All the texts say that in order to gain release one should render the mind quiescent; therefore their conclusive teaching is that the mind should be rendered quiescent; once this has been understood there is no need for endless reading.’

Also see:

Does stillness of mind lead to liberation?

The ‘ultimate means’ to liberation

Ramana Maharshi: be still

Ramana Maharshi: a quick and simple method to self-realisation

False enlightenment

False Zen – Zen/Ch’an Master Yuanwu

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Yuanwu (1063-1135) was a great Chinese Ch’an (Zen) master, a key figure in Chan teachings who is most famous for writing the Blue Cliff Record. He wrote several letters which are instructive and insightful into early Ch’an/Zen teachings and in the except below he writes about false enlightenment and the perils of instant enlightenment without practice, something that has never ‘been a part of the real practice of Buddhism’:

Some people hear this kind of talk and jump to conclusions claiming:

“I understand! Fundamentally there is nothing to Buddhism – it’s there in everybody. As I spend my days eating food and wearing clothes has there ever been anything lacking?” 

Then they settle down in the realm of unconcerned order ordinariness, far from realising that nothing like this has ever been a part of the real practice of Buddhism.

Later on in the same letter Yuanwu writes:

Nowadays there are many bright Zen monks in various localities who want to pass through directly. Some seek too much and want to understand easily.

As soon as they know a little bit about the aim of the Path and how to proceed, they immediately want to show themselves as adepts.

Yet they have already missed it and gone wrong.

(The above excerpt was taken from ‘Zen Letters: teachings of Yuanwu’ translated by JC and Thomas Cleary, p. 27-29)

For more on Yuanwu’s comments on the zen way to attain enlightenment see here:

Zen (Ch’an) Master Yuanwu: The Sure Way to Enlightenment, The Way of Zen

and

Zen: sudden vs gradual enlightenment

One-to-one online sessions

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I am currently offering one-to-one online sessions for anyone who is genuinely interested in exploring these wonderful teachings.

The emphasis is on facilitating a realisation in the midst of everyday life.

Please contact me if you are interested or see here for further details.

Best wishes

Tom

Shankara: Neither by Yoga, nor by Sankhya, nor by work, nor by learning, but by the realization of one’s identity with Brahman is Liberation possible, and by no other means.

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Q. Tom, I appreciate this essay very much. I once got into quite an intense discussion with my Vēdānta teacher over this topic. We had just completed Panchadasi. The need for Silence (Samadhi) in conjunction with Self Inquiry was quite explicit in the text. And as you mention the Upanishads state the same.

I do have a question for you. In Vivekachudamani, Shankara makes contradictory statements about attainment. On one hand he extols the importance of meditation and knowledge. And then he seems to negate them. “Neither by Yoga, nor by Sankhya, nor by work, nor by learning, but by the realization of one’s identity with Brahman is Liberation possible, and by no other means.” (verse 56).

Krsna in Gita specifically says one can attain self realization by either approaches. (I understand that self realization, by some definitions is but a stage on the way to Unity.) This might be another conversation.

Is not realization of Brahman the final result of Yoga and Knowledge? If we understand Yoga to be Samadhi, which purifies deep rooted vasanas resulting in calmness. And Knowledge arrived at, on one hand, through direct experience in meditation and on the hand through scriptural study, finally resulting in discrimination between self and non self…

Then further on he extols Niddhyasana (long unbroken meditation/Nirvakalpa Samadhi) as the last step after hearing and contemplating the teachings. Patanjali defines Samadhi as Yoga. So Yoga seems to enter the picture again.

How do we reconcile these apparent contradictions?


 

Tom: Hi, this is a great question and thankfully is easily resolved in the context of the text Vivekachudamani.

Some modern Vedanta teachers insist that in Vedanta words are used in a very precise way, but for anyone who has read the scriptures in Sanskrit for themselves, nothing could be further from the truth. In the original Sanskrit language, the same words are used in a variety of different ways depending on the context, and it is up to the reader to discern this. eg. words such as Atman, Jnana, etc are used in a variety of ways, and traditional commentaries such as Shankara’s commentaries acknowledge this too.

It is usually quite easy to discern the meaning of the words you when you look at the context – usually this simply means to look at the verses either side of the verse in question. In most Vedanta texts, as with most texts in general, a single point is often made across a series of thematically related verses (or sentences). In Vedanta texts, the beginning and end of a section is not clearly marked, but they are easy to spot if you are looking for them:

Now with this in mind, lets look at Vivekachudamani verse 56, which you raise:

56. Neither by Yoga, nor by Sankhya, nor by work, nor by learning, but by the realisation of one’s identity with Brahman is Liberation possible, and by no other means.

Firstly, note the preceding verses that are in this section, starting at verse 51:

51. A father has got his sons and others to free him from his debts, but he has got none but himself to remove his bondage.

52. Trouble such as that caused by a load on the head can be removed by others, but none but one’s own self can put a stop to the pain which is caused by hunger and the like.

53. The patient who takes (the proper) diet and medicine is alone seen to recover completely – not through work done by others.

54. The true nature of things is to be known personally, through the eye of clear illumination, and not through a sage: what the moon exactly is, is to be known with one’s own eyes; can others make him know it?

55. Who but one’s own self can get rid of the bondage caused by the fetters of Ignorance, desire, action and the like, aye even in a hundred crore of cycles?

The theme is clearly that one has to do the work for oneself in order to attain liberation, and that no other, sage or otherwise, can do this work for you.

Now lets look at the verses that follow verse 56 in the same section:

57. The beauty of a guitar’s form and the skill of playing on its chords serve merely to please a few persons; they do not suffice to confer sovereignty.

58. Loud speech consisting of a shower of words, the skill in expounding the Scriptures, and likewise erudition – these merely bring on a little personal enjoyment to the scholar, but are no good for Liberation.

59. The study of the Scriptures is useless so long as the highest Truth is unknown, and it is equally useless when the highest Truth has already been known.

60. The Scriptures consisting of many words are a dense forest which merely causes the mind to ramble. Hence men of wisdom should earnestly set about knowing the true nature of the Self.

61. For one who has been bitten by the serpent of Ignorance, the only remedy is the knowledge of Brahman. Of what avail are the Vedas and (other) Scriptures, Mantras (sacred formulae) and medicines to such a one?

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’.

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.

The theme here is a warning against superficial teachings and the lack of true spiritual practice. This is a warning about teachings that do not recommend meditation and deep spiritual practice and a warning against teachings of no-effort, such as what is sometimes nowaday called neo-advaita. Let us see:

Merely repeating the words (verse 58) and intellectual study of the scriptures (verses 59-61) is not enough. Just proclaiming ‘I am Brahman’ or ‘I am That’ (verse 62 and 64) is not enough. We have not only to read the teachings but put them into practice (‘take the medicine’ cf. verse 62).

Verse 63 lays it out more clearly – what is the practice we have to do? What is the medicine we have to not only read about but actually swallow? We have to efface the body, mind and world and enter into Samadhi (’cause the objective world to vanish’).

This is emphasised in verse 65 where Shankara once again recommends the path of sravana – hearing the teachings, manana – reflecting upon the teachings and nididhyasana – meditation as described in verse 63.

Verse 66 then encourages the seeker to make effort to strive along this path, and not to fall short, not to follow paths that are mere verbal talk without ‘causing the objective world to vanish’ (verse 63).

So in conclusion, it is clear, from the context, that Shankara is admonishing superficial teachings only, and not the true path that he subsequently goes on to explain and recommend.


Lastly, let us look to someone who always preached the true Vedantic teachings, from their heart, but also as found in the scriptures, our Bhagavan Sri Ramana Maharshi. What does he write in ‘Who am I?’, questions 4 and 5?

Question 4. When will the realization of the Self be gained?
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 5. Will there not be realization of the Self even while the world is there?
Ramana Maharshi: There will not be.