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98-489: Traditional Shaivism/Tantra/Nath New movements Kashmir Shaivism Gaudapada Adi Shankara Advaita-Yoga Nath Kashmir Shaivism Neo-Vedanta Inchegeri Sampradaya Contemporary Shaivism/Tantra/Nath Neo-Advaita Hinduism Buddhism Modern Advaita Vedanta Neo-Vedanta Advaita Vedanta ( / ʌ d ˈ v aɪ t ə v ɛ ˈ d ɑː n t ə / ; Sanskrit : अद्वैत वेदान्त , IAST : Advaita Vedānta )

196-419: A "historic past", which is "largely facticious." Brown and Leledaki see these newly emerging traditions as part of western Orientalism , the fascination of western cultures with eastern cultures, but also the reduction of "Asian societies, its people, practices and cultures to essentialist images of the 'other'". Brown and Leledaki also note that this Orientalism is not a one-way affair, but that "there has been

294-777: A Seon master, followed Zongmi and also emphasized that insight into our true nature is sudden but must be followed by practice to ripen it and attain full Buddhahood. In contemporary Korean Seon, Seongcheol defended the stance of "sudden insight, sudden cultivation". Citing Taego Bou (1301-1382) as the true successor of the Linji Yixuan line of patriarchs rather than Jinul, he advocated Huineng 's original stance of 'sudden enlightenment, sudden cultivation' ( Chinese : 頓悟頓修 ; Korean : 돈오돈수 ) as opposed to Jinul's stance of 'sudden enlightenment, gradual cultivation' ( Chinese : 頓悟漸修 ; Korean : 돈오점수 ). Whereas Jinul had initially asserted that with enlightenment comes

392-511: A broader meaning than "sudden." It is more apt translated as "in one glance," "uncovered all together," or "together, completely, simultaneously," in contrast to "successively or being uncovered one after the other." It means that all aspects of Buddhist practice are realized, or actualized, simultaneously, and not one after another as in a gradual or linear school curriculum. Specifically, the defilements are not erased gradually, by good works, but simultaneously. Subitizing , also derived from

490-462: A dynamic interaction between Asian and Western representatives of various religious traditions over the last 150 years," and that this "blending of thought and practice" is a co-creation from modernist religious movements in both East and West. According to Arthur Versluis , neo-Advaita is part of a larger religious current which he calls immediatism , "the assertion of immediate spiritual illumination without much if any preparatory practice within

588-797: A gradual cultivation to attain buddhahood . This gradual cultivation is also recognized by Dongshan Liangjie , who described the Five Ranks of enlightenment . Other example of depiction of stages on the path are the Ten Bulls , which detail the steps on the Path, The Three Mysterious Gates of Linji , and the Four Ways of Knowing of Hakuin Ekaku . This gradual cultivation is described by Chan Master Sheng Yen as follows: Ch'an expressions refer to enlightenment as "seeing your self-nature". But even this

686-637: A guru, never claimed to have disciples, and never appointed any successors. Despite this, there are numerous contemporary teachers who assert, suggest, or are said by others, to be in his lineage. These assertions have been disputed by other teachers, stating that there is no lineage from Ramana Maharshi. Critics have also noted that Ramana and like-minded teachers like Nisargadatta Maharaj did not charge fees or donations. Subitism Sudden awakening or Sudden enlightenment ( Chinese : 頓悟 ; pinyin : Dùnwù ; Japanese pronunciation : tongo ), also known as subitism ,

784-691: A long gradual step by step process. The application of the term "subitism" to Buddhism is derived from the French illumination subite (sudden awakening), contrasting with 'illumination graduelle' (gradual awakening). It gained currency in this use in English from the work of sinologist Paul Demiéville . His 1947 work 'Mirror of the Mind' was widely read in the U.S. It inaugurated a series by him on subitism and gradualism. The Chinese term dun 頓, as used in dun wu 頓悟, translated as "subite," sudden, has

882-520: A more apt translation is "non-secondness." Advaita has several meanings: The word Vedānta is a composition of two Sanskrit words: The word Veda refers to the whole corpus of vedic texts, and the word "anta" means 'end'. From this, one meaning of Vedānta is "the end of the Vedas" or "the ultimate knowledge of the Vedas". Veda can also mean "knowledge" in general, so Vedānta can be taken to mean "the end, conclusion or finality of knowledge". Vedānta

980-603: A particular religious tradition." Its origins predate American Transcendentalism . In American Gurus: From Transcendentalism to New Age Religion , Versluis describes the emergence of immediatist gurus: gurus who are not connected to any of the traditional religions, and promise instant enlightenment and liberation. These include Eckhart Tolle , and Andrew Cohen . "Immediatism" refers to "a religious assertion of spontaneous, direct, unmediated spiritual insight into reality (typically with little or no prior training), which some term 'enlightenment'." According to Versluis, immediatism

1078-482: A process in which spiritual paradises are bound together", as exemplified in American Transcendentalism, New Age , transpersonal psychology and the works of Ken Wilber are examples: Brown and Leledaki place this "hybridization" in a "structurationist" approach, pointing out that this is an "invented tradition", which is a response to a novel situation, although it claims a continuity with

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1176-412: A progression of study and training to realize one's true identity as Atman-Brahman and attain moksha . Whereas neo-Advaita emphasizes direct insight, traditional Advaita Vedanta entails more than self-inquiry or bare insight into one's real nature, but also includes self-restraint, textual studies and ethical perfection. It is described in classical Advaita books like Shankara's Upadesasahasri and

1274-488: A rapid growth. Ramana Maharshi's teachings have been further popularized in the west via H. W. L. Poonja and his students. Poonja, better known as Papaji, "told, inferred, or allowed hundreds of individuals to believe they were fully enlightened simply because they'd had one, or many, powerful experiences of awakening." It was those students who initiated the "neo-Advaita", or "satsang" movement, which has become an important constituent of popular western spirituality . It

1372-628: A shift in doctrinal basis from the Laṅkāvatāra Sūtra to the prajnaparamita tradition, especially the Diamond Sutra . The Laṅkāvatāra Sūtra, which endorses the Buddha-nature , emphasized purity of mind, which can be attained in gradations. The Diamond Sutra emphasizes śūnyatā , which "must be realized totally or not at all". Once this dichotomy was in place, it defined its own logic and rhetorics, which are also recognizable in

1470-506: A strict sense may refer to the scholastic tradition of textual exegesis established by Shankara, "advaita" in a broader sense may refer to a broad current of advaitic thought, which incorporates advaitic elements with yogic thought and practice and other strands of Indian religiosity, such as Kashmir Shaivism and the Nath tradition. The first connotation has also been called "Classical Advaita" and "doctrinal Advaita," and its presentation as such

1568-506: A three-step methodology that is rooted in the teachings of chapter 4 of the Brihadaranyaka Upanishad . Shankara regarded the srutis as the means of knowledge of Brahman, and he was ambivalent about yogic practices and meditation, which at best may prepare one for Brahma-jnana . According to Rambacharan, criticising Vivekananda's presentation of yoga and samadhi as an Advaitic means of knowledge, Shankara states that

1666-524: A western context. Ramana Maharshi himself did not demand a shift in religious affiliation, and was himself acquainted with western religions, using quotes from the Bible. Neo-Advaita teachers have further deemphasized the traditional language and worldframe of Advaita, using a modern, psychologized worldframe to present their teachings as a form of self-help, which is easily accessible to a larger audience. The western approach to "Asian enlightenment traditions"

1764-413: Is "self-revealed, self-evident and self-aware ( svaprakashata )," and, states Payne, "in some way permanent, eternal, absolute or unchanging." It is self-existent awareness, limitless and non-dual. It is "a stable subjectivity, or a unity of consciousness through all the specific states of individuated phenomenality." Ātman, states Eliot Deutsch, is the "pure, undifferentiated, supreme power of awareness", it

1862-416: Is 'as different as light is from darkness' from non-Atman, the 'you' or 'that', the material world whose characteristics are mistakenly superimposed on Atman, resulting in notions as "I am this" and "This is mine." One's real self is not the constantly changing body, not the desires, not the emotions, not the ego, nor the dualistic mind, but the introspective, inwardly self-conscious "on-looker" ( saksi ), which

1960-487: Is a Buddhist idea which holds that practitioners can achieve an instantaneous insight into ultimate reality ( Buddha-nature , or the nature of mind ). This awakening is described as being attained "suddenly," "in one glance," "uncovered all together," or "together, completely, simultaneously," in contrast to "successively or being uncovered one after the other." It may be posited as opposite to gradualism , an approach which says that insight can be achieved only through

2058-431: Is a Hindu tradition of textual exegesis and philosophy which states that jivatman , the individual experiencing self, is ultimately pure awareness mistakenly identified with body and the senses, and non-different ("na aparah") from Ātman - Brahman , the highest Self or Reality . The term Advaita literally means "non-secondness", but is usually rendered as " nondualism ", and often equated with monism . It rejects

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2156-562: Is a long arduous path while the Bird's Way is a clear direct path of Self investigation, Self exploration, and using thought or concepts as an aid to understanding and Self-Realization. Sometimes this approach is also called the Reverse Path. What Reverse Path indicates is the turning around of one's attention away from objectivity to the more subjective sense of one's Beingness. With the Bird's Way, first one's mind must be made subtle. This

2254-482: Is a southerner. While there is only one dharma , some disciples realize it more quickly than others. The reason why the names 'Sudden' and 'Gradual' are given is that some disciples are superior to others in mental dispositions. So far as the Dharma is concerned, the distinction of 'Sudden' and 'Gradual' does not exist. While the socalled "Southern School" was said to place emphasis on sudden enlightenment, it also marked

2352-501: Is a sudden-enlightenment tradition of teachings in Indo-Tibetan Buddhism and Yungdrung Bon aimed at discovering and continuing in the ultimate ground of existence. The primordial ground ( gzhi , "basis") is said to have the qualities of purity (i.e. emptiness ), spontaneity ( lhun grub , associated with luminous clarity ) and compassion ( thugs rje ). The goal of Dzogchen is knowledge of this basis, this knowledge

2450-408: Is attained through knowledge of Brahman, recognizing the illusoriness of the phenomenal world and disidentification from the body-mind complex and the notion of 'doership', and acquiring vidyā (knowledge) of one's true identity as Atman - Brahman , self-luminous ( svayam prakāśa ) awareness or Witness-consciousness . Upanishadic statements such as tat tvam asi , "that['s how] you are," destroy

2548-494: Is being spread by websites and publishing enterprises, which give an easy access to its teachings. Lucas has called the popularisation of Ramana Maharshi's teachings in the west "the Ramana effect". According to Lucas, Ramana Maharshi was the greatest modern proponent of Advaita Vedanta, well known for emphasizing the enquiry of the question "Who am I?" as a means to attain awakening. According to Lucas, following Thomas Csordas,

2646-555: Is both light and darkness, not "all is light", there are relative shades of light and darkness. Both are valid realities and truths, given their perspectives. Yet, they are contradictory. What is true from one point of view, states Grimes, is not from another. To Advaita Vedānta, this does not mean there are two truths and two realities, but it only means that the same one Reality and one Truth is explained or experienced from two different perspectives. As they developed these theories, Advaita Vedānta scholars were influenced by some ideas from

2744-550: Is both the efficient and the material cause, that from which the material universe evolves. Yet, in the Brahmasutras Brahma is a dynamic force, while the Advaita-tradition regards Brahman as an "essentially unchanging and static reality," sinve Brahman changing into something else would mean that Brahman would not exist anymore, while a partial change would leave Brahman divided. By accepting that Brahman

2842-429: Is called rigpa (Skt. vidyā ). There are numerous spiritual practices taught in the various Dzogchen systems for awakening rigpa . The Advaita tradition emphasizes that, since Brahman is ever-present, Brahman-knowledge is immediate and requires no 'action', that is, striving and effort, as articulated by Shankara; yet, it also prescribes elaborate preparatory practice, including yogic samadhi and contemplation on

2940-710: Is due to mediaeval doxographies , the influence of Orientalist Indologists like Paul Deussen , and the Indian response to colonial influences, dubbed neo-Vedanta by Paul Hacker, who regarded it as a deviation from "traditional" Advaita Vedanta. Yet, post-Shankara Advaita Vedanta incorporated yogic elements, such as the Yoga Vasistha , and influenced other Indian traditions, and neo-Vedanta is based on this broader strand of Indian thought. This broader current of thought and practice has also been called "greater Advaita Vedanta," "vernacular advaita," and "experiential Advaita." It

3038-479: Is generally done with some initial meditation on a mantra or phrase which helps the aspirant to step beyond the mental/conceptual body, using a concept to go beyond conceptualization. The terms appear in the Varaha Upanishad, Chapter IV: 34. (The Rishi) Suka is a Mukta (emancipated person). (The Rishi) Vamadeva is a Mukta. There are no others (who have attained emancipation) than through these (viz.,

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3136-458: Is highly eclectic, drawing on various Asian traditions, as well as "numerous Western discourses such as psychology, science, and politics." Neo-Advaita uses western discourses, such as " New Age millennialism , Zen , self-empowerment and self-therapy" to transmit its teachings. It makes little use of the "traditional language or cultural frames of Advaita Vedanta," and is framed in a western construction of experiential and perennial mysticism, "to

3234-796: Is in reality completely disconnected from the non-Atman. The jivatman or individual self is a mere reflection of singular Atman in a multitude of apparent individual bodies. It is "not an individual subject of consciousness," but the same in each person and identical to the universal eternal Brahman , a term used interchangeably with Atman. Neo-Advaita New movements Kashmir Shaivism Gaudapada Adi Shankara Advaita-Yoga Nath Kashmir Shaivism Neo-Vedanta Inchegeri Sampradaya Contemporary Shaivism/Tantra/Nath Neo-Advaita Hinduism Buddhism Modern Advaita Vedanta Neo-Vedanta Antiquity Medieval Early modern Modern Iran India East-Asia Neo-Advaita , also called

3332-478: Is intelligent and consciousness, is the sole Reality, "that from which the origination, subsistence, and dissolution of this universe proceed," as stated in the second verse of the Brahman Sutras. In Samkhya, purusha is the efficient cause, and prakriti is the material cause: purusha causes prakriti to manifest as the natural world. Advaita, like all Vedanta schools, states that Brahman, consciousness,

3430-403: Is more than thought, it is a state of being, that which is conscious and transcends subject-object divisions and momentariness. According to Ram-Prasad, "it" is not an object, but "the irreducible essence of being [as] subjectivity, rather than an objective self with the quality of consciousness." According to Shankara, it is self-evident and "a matter not requiring any proof" that Atman, the 'I',

3528-587: Is no duality between a Creator and the created universe. All objects, all experiences, all matter, all consciousness, all awareness are somehow also this one fundamental reality Brahman. Yet, the knowing self has various experiences of reality during the waking, dream and dreamless states, and Advaita Vedānta acknowledges and admits that from the empirical perspective there are numerous distinctions. Advaita explains this by postulating different levels of reality, and by its theory of errors ( anirvacaniya khyati ). Shankara proposes three levels of reality, using sublation as

3626-543: Is not an awareness of Brahman, but instead an awareness that is Brahman. Although the threefold practice is broadly accepted in the Advaita tradition, and affirmed by Mandana Misra , it is at odds with Shankara, who took a subitist position. Classical Advaita Vedānta states that all reality and everything in the experienced world has its root in Brahman, which is unchanging intelligent Consciousness. To Advaitins, there

3724-590: Is not enough. After seeing your self-nature, you need to deepen your experience even further and bring it into maturation. You should have enlightenment experience again and again and support them with continuous practice. Even though Ch'an says that at the time of enlightenment, your outlook is the same as of the Buddha, you are not yet a full Buddha . In the Fivefold Classification of the Huayan and

3822-501: Is one of six orthodox schools of Hindu philosophy . While "a preferred terminology" for Upanisadic philosophy "in the early periods, before the time of Shankara" was Puruṣavāda , the Advaita Vedānta school has historically been referred to by various names, such as Advaita-vada (speaker of Advaita), Abheda-darshana (view of non-difference), Dvaita-vada-pratisedha (denial of dual distinctions), and Kevala-dvaita (non-dualism of

3920-405: Is quite different from the neo-Advaita claims. Classical Advaita Vedanta uses the "fourfold discipline" ( sādhana-catustaya ) to train students and attain moksha . Years of committed practice is needed to sever or destroy the "occlusion" the so-called " vasanas , samskaras , bodily sheaths and vrittis ", and the "granthi or knot forming identification between Self and mind," and prepare

4018-569: Is the sole, unchanging reality, various theoretical difficulties arise which are not answered by the Brahmasutras, which asserts that the Upanishadic views have to be accepted due to their scriptural authority, "regardless of logical problems and philosophical inconsistencies." Advaita and other Vedānta traditions face several problems, for which they offer different solutions. According to Deutsch and Dalvi, "The basic problem of Vedanta [is]

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4116-491: Is this broader advaitic tradition which is commonly presented as "Advaita Vedanta," though the term "advaitic" may be more apt. The nondualism of Advaita Vedānta is often regarded as an idealist monism . According to King, Advaita Vedānta developed "to its ultimate extreme" the monistic ideas already present in the Upanishads. In contrast, states Milne, it is misleading to call Advaita Vedānta "monistic," since this confuses

4214-555: Is typical for Americans, who want "the fruit of religion, but not its obligations." Although immediatism has its roots in European culture and history as far back as Platonism , and also includes Perennialism , Versluis points to Ralph Waldo Emerson as its key ancestor, who "emphasized the possibility of immediate, direct spiritual knowledge and power." Neo-Advaita has been called a "controversial movement," and has been criticized, for its emphasis on insight alone, omitting

4312-551: The Five Periods and Eight Teachings of the Tiantai , the sudden teaching was given a high place. However, it was still inferior to these schools' Complete or Perfect teachings. Shandao clarified that Pure Land Dharma is sudden. Honen explained it as “the sudden of the sudden (頓中頓) teachings”. Shinran classified it as Sudden Crosswise (vs. Lengthwise) Transcendence via Easy (vs. Difficult) Practice. Jinul (1158-1210),

4410-500: The Mahāvākyas , posing a paradox which is also recognized in other spiritual disciplines and traditions. Classical Advaita Vedānta regards the liberated state of being Atman-Brahman as one's true identity and inherent to being human. No human action can 'produce' this liberated state, as it is what one already is. As Swami Vivekananda stated: The Vedas cannot show you Brahman, you are That already. They can only help to take away

4508-461: The Nyaya , Samkhya and Yoga schools of Hindu philosophy. These theories have not enjoyed universal consensus among Advaitins, and various competing ontological interpretations have flowered within the Advaita tradition. Ātman ( IAST : ātman, Sanskrit : आत्मन्) is the "real self" or "essence" of the individual. It is caitanya , Pure Consciousness, a consciousness, states Sthaneshwar Timalsina, that

4606-463: The Samkhya -dualism between Purusha , pure awareness or consciousness, and Prakriti ('nature', which includes matter but also cognition and emotion) as the two equal basic principles of existence. Instead, it proposes that Atman-Brahman (awareness, purusha ) alone is ultimately real , and, though unchanging, the cause and origin of the transient phenomenal world ( prakriti ). In this view,

4704-608: The Sannyasa Upanishads (first centuries CE), the Vākyapadīya , written by Bhartṛhari (second half 5th century,) and the Māndūkya-kārikā written by Gauḍapāda (7th century). Gaudapada adapted philosophical concepts from Buddhism , giving them a Vedantic basis and interpretation. The Buddhist concepts were further Vedanticised by Adi Shankara (8th c. CE), who is generally regarded as the most prominent exponent of

4802-561: The Vivekachudamani , which is also attributed to Shankara. Sruti (scriptures), proper reasoning and meditation are the main sources of knowledge ( vidya ) for the Advaita Vedānta tradition. It teaches that correct knowledge of Atman and Brahman is achievable by svādhyāya , study of the self and of the Vedic texts, and three stages of practice: sravana (perception, hearing), manana (thinking) and nididhyasana (meditation),

4900-478: The jivatman or individual self is a mere reflection or limitation of singular Ātman in a multitude of apparent individual bodies. It regards the material world as an illusory appearance ( maya ) or "an unreal manifestation ( vivarta ) of Brahman," the latter as proposed by the 13th century scholar Prakasatman . Advaita Vedanta is a Hindu sādhanā , a path of spiritual discipline and experience, and states that moksha (liberation from suffering and rebirth)

4998-525: The mahavakyas , posing a paradox of two opposing approaches which is also recognized in other spiritual disciplines and traditions. Shankara's prominence as the exemplary defender of traditional Hindu-values and spirituality started to take shape only centuries later, in the 14th century, with the ascent of Sringeri matha and its jagadguru Vidyaranya (Madhava, 14th cent.) in the Vijayanagara Empire , While Adi Shankara did not embrace Yoga ,

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5096-448: The srutic evidence for the identity of jivanatman and Atman-Brahman. This meditation negates the misconceptions, false knowledge, and false ego-identity , rooted in maya , which obfuscate the ultimate truth of the oneness of Brahman, and one's true identity as Atman-Brahman. This culminates in what Adi Shankara refers to as anubhava , immediate intuition, a direct awareness which is construction-free, and not construction-filled. It

5194-508: The "negation of difference" with "conflation into one." Advaita is a negative term (a-dvaita), states Milne, which denotes the "negation of a difference," between subject and object, or between perceiver and perceived. According to Deutsch, Advaita Vedānta teaches monistic oneness, however without the multiplicity premise of alternate monism theories. According to Jacqueline Suthren Hirst, Adi Shankara positively emphasizes "oneness" premise in his Brahma-sutra Bhasya 2.1.20, attributing it to all

5292-421: The "traditional language or cultural frames of Advaita Vedanta ", and some have criticised it for its lack of preparatory training, and regard enlightenment-experiences induced by Neo-Advaita as superficial. The basic practice of neo-Advaita is self-inquiry , via the question "Who am I?", or simply the direct recognition of the non-existence of the "I" or "ego." This recognition is taken to be equal to

5390-585: The Advaita Vedanta recognition of the identity of Atman and Brahman , or the recognition of the "Formless Self." According to neo-Advaitins, no preparatory practice is necessary, nor prolonged study of religious scriptures or tradition: insight alone suffices. Poonja, who is credited as one of the main instigators of the neo-Advaita movement, saw this realization as in itself liberating from karmic consequences and further rebirth. According to Poonja "karmic tendencies remained after enlightenment, [but]

5488-491: The Advaita Vedānta tradition, though some of the most prominent Advaita-propositions come from other Advaitins, and his early influence has been questioned. Adi Shankara emphasized that, since Brahman is ever-present, Brahman-knowledge is immediate and requires no 'action' or 'doership', that is, striving (to attain) and effort. Nevertheless, the Advaita tradition, as represented by Mandana Misra and others, also prescribes elaborate preparatory practice, including contemplation of

5586-618: The Advaita-tradition by then had accepted yogic samadhi as a means to knowledge, explicitly incorporating elements from the yogic tradition and texts like the Yoga Vasistha and the Bhagavata Purana , culminating in Swami Vivekananda 's full embrace and propagation of Yogic samadhi as an Advaita means of knowledge and liberation. In the 19th century, due to the influence of Vidyaranya 's Sarvadarśanasaṅgraha ,

5684-647: The Latin adjective subitus, is the rapid, accurate, and confident judgments of numbers performed for small numbers of items. The distinction between sudden awakening and gradual awakening ( Chinese : 漸悟 ) has its roots in Indian Buddhism. It was first introduced in China at the beginning of the 5th century by Daosheng . The term became of central importance in Chan Buddhism , where it is used to denote

5782-576: The Lord of Devas (viz.,) the Suka and Vamadeva paths. The Suka path is called the bird’s path; while the Vamadeva path is called the ant’s path. Emperor Wu: "How much karmic merit have I earned for ordaining Buddhist monks, building monasteries, having sutras copied, and commissioning Buddha images?" Bodhidharma: "None. Good deeds done with worldly intent bring good karma, but no merit." Emperor Wu: "So what

5880-596: The Principal Upanishads, along with the Brahma Sutras and the Bhagavad Gitā , offering an integrated body of textual interpretations and religious practices which aim at the attainment of moksha , release or liberation from transmigratory existence. "Samkhya is not one of the systems of Indian philosophy. Samkhya is the philosophy of India!" Gopinath Kaviraj The Brahma Sutras,

5978-773: The Satsang-movement is a new religious movement , emphasizing the direct recognition of the non-existence of the "I" or "ego," without the need of preparatory practice. Its teachings are derived from, but not authorised by, the teachings of the 20th century sage Ramana Maharshi , as interpreted and popularized by H. W. L. Poonja and several of his western students. It is part of a larger religious current called immediatism by Arthur Versluis , which has its roots in both western and eastern spirituality. Western influences are western esoteric traditions like Transcendentalism, and " New Age millennialism , self-empowerment and self-therapy". Neo-Advaita makes little use of

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6076-522: The Upanishads. Nicholson states Advaita Vedānta contains realistic strands of thought, both in its oldest origins and in Shankara's writings. Vedānta is one of the six classical Hindu darśanas , the Indian traditions of religious philosophy and practice which accept the authority of the Vedas. The various schools of Vedanta aim to harmonise the diverging views presented in the Prasthantrayi ,

6174-533: The above-mentioned stages.’ The teachings of Bhausaheb Maharaj, the founder of the Inchegeri Sampradaya , have been called "the Ant's way", the way of meditation, while the teachings of Siddharameshwar Maharaj, his disciples Nisargadatta Maharaj and Ranjit Maharaj and Nisargadatta's disciple, Ramakant Maharaj have been called "the Bird's Way", the direct path to Self-discovery: The way of meditation

6272-469: The absolute with another disciple of his teacher, wherein they both worked out the concepts he put forward in the book “I Am That.” He did not accept students for another 13 years, in 1951. You see, he was still maturing, learning, changing, even though he already had a firm grasp on the absolute. Western critics object to the perceived relation between Ramana Maharshi and Neo-Advaita, noting that Ramana never promoted any lineage, did not publicize himself as

6370-712: The constituting text of the Vedanta-tradition, rejects the purusha - prakriti dualism of the samkhya-tradition, and "much of the Brahmasutra appears to have been written to refute the perspective of the Samkhya school." Samkhya postulates two independent primal principles, purusha (primal consciousness) and prakriti (nature, which includes both matter and cognition and emotions). In samkhya, prakriti consists of three qualities ( Guṇas ), which are in balance, until they come in contact with purusha and

6468-440: The disregard of its social, ethical and political aspects." This "modern experiential and perennialist mystical framework" emphasizes Perennialism , the idea that there is a common, mystical core to all religions, which can be empirically validated by personal experience . It has pervaded the western understanding of Asian religions, and can be found in Swami Vivekananda and Sarvepalli Radhakrishnan 's Neo-Vedanta , but also in

6566-582: The distinction between Caodong ( Sōtō ) and Linji ( Rinzai ) schools. But it also leads to a "sometimes bitter and always prolix sectarian controversy between later Ch'an and Hua-yen exegetes". In the Huayan classification of teachings , the sudden approach was regarded inferior to the Perfect Teaching of Huayan. Guifeng Zongmi , fifth patriarch of Huayan and Chan master, devised his own classification to counter this subordination. To establish

6664-517: The doctrinal position that awakening , the comprehension or realization of the Buddhist teachings, happens simultaneously, and is not the fruit of a gradual accretion or realisation. In the 8th century the distinction became part of a struggle for influence at the Chinese court by Shenhui , a student of Huineng . Hereafter "sudden enlightenment" became one of the hallmarks of Chan Buddhism, though

6762-543: The enlightened person was no longer identified with them and, therefore, did not accrue further karmic consequences." According to Cohen, Poonja "insisted that the realization of the Self had nothing to do with worldly behavior, and he did not believe fully transcending the ego was possible." For Poonja, ethical standards were based on a dualistic understanding of duality and the notion of an individual agent, and therefore were not indicative of "non-dual enlightenment: "For Poonja,

6860-454: The equilibrium is disturbed. From this pradhana then evolves the material universe, distinct from purusha , thereby postulating purusha as the efficient cause of all existence, and prakriti as its material cause or origin. While closely related to Samkhya , the Advaita Vedānta tradition rejects this dualism, instead stating that Reality cannot evolve from an inert, consciousness- and intelligence-less principle or essence. Brahman, which

6958-407: The goal was the realization of the self; the illusory realm of relative reality was ultimately irrelevant." According to Lucas and Frawley , the spiritual root of neo-Advaita is Ramana Maharshi, whose teachings, and method of self-inquiry could easily be transposed to North America’s liberal spiritual subculture. Popular interest in Indian religions goes as far back as the early 19th century, and

7056-431: The identity of jivan-ātman and Brahman , destroys or makes null avidya ('false knowledge'), and results in liberation . According to Shankara, taking a subitist position, moksha is attained at once when the mahavakyas , articulating the identity of Atman and Brahman , are understood. According to the contemporary Advaita tradition, knowledge of Atman-Brahman is obtained gradually, by svādhyāya , study of

7154-577: The ignorance ( avidyā ) regarding one's true identity by revealing that (jiv)Ātman is non-different from immortal Brahman . In a narrow sense Advaita Vedanta is the scholarly tradition belonging to the orthodox Hindu Vedānta tradition, with works written in Sanskrit; in a broader sense it refers to a medieval and modern syncretic tradition, upholding traditional Hindu values and culture, blending Vedānta with Yoga and other traditions and producing works in vernacular. The earliest Advaita writings are

7252-433: The importance of Advaita Vedānta was overemphasized by Western scholarship , and Advaita Vedānta came to be regarded as the paradigmatic example of Hindu spirituality, despite the numerical dominance of theistic Bhakti -oriented religiosity. In modern times, Advaita views appear in various Neo-Vedānta movements. The word Advaita is a composite of two Sanskrit words: Advaita is often translated as "non-duality," but

7350-464: The isolated). It is also called māyāvāda by Vaishnava opponents, akin to Madhyamaka Buddhism , due to their insistence that phenomena ultimately lack an inherent essence or reality, According to Richard King, a professor of Buddhist and Asian studies, the term Advaita first occurs in a recognizably Vedantic context in the prose of Mandukya Upanishad . According to Frits Staal , a professor of philosophy specializing in Sanskrit and Vedic studies,

7448-529: The knowledge of Brahman can only be obtained from inquiry of the Shruti , and not by Yoga or samadhi, which at best can only silence the mind. Ramana Maharshi made a distinction between akrama mukti , "sudden liberation", as opposed to the krama mukti , "gradual liberation" as in the Vedanta path of jnana yoga : ‘Some people,’ he said, ‘start off by studying literature in their youth. Then they indulge in

7546-478: The material world? Third, if Brahman is ananda ('bliss'), why did the empirical world of sufferings arise? The Brahma Sutras do not answer these philosophical queries, and later Vedantins including Shankara had to resolve them. To solve these questions, Shankara introduced the concept of "Unevolved Name-and-Form," or primal matter corresponding to Prakriti , from which the world evolves, coming close to Samkhya dualism. Shankara's notion of "Unevolved Name-and-Form"

7644-492: The mind for the insight into non-duality. After awakening, "post awakening sadhana," or post-satori practice is necessary: "all of the great ones had a post awakening sadhana, including Ramana Maharishi, who spent many years sitting alone in Samadhi before he ever accepted his first student." After realization, further practice is necessary 'to ripen the fruit', as stated by Nisargadatya Maharaj: "the fruit falls suddenly, but

7742-611: The names "Sudden" (the South) and "Gradual" (the North), the question which sect they should follow baffled certain Buddhist scholars (of that time). (Seeing this), the Patriarch addressed the assembly as follows: So far as the Dharma is concerned, there can be only one School. (If a distinction exists) it exists in the fact that the founder of one school is a northern man, while the other

7840-474: The nature of Atman/Brahman." This truth is established from a literal reading of selected parts of the oldest Principal Upanishads and Brahma Sutras , and is also found in parts of the Bhagavad Gitā and numerous other Hindu texts, and is regarded to be self-evident. Great effort is made to show the correctness of this reading, and its compatibility with reason and experience, by criticizing other systems of thought. Vidya , correct knowledge or understanding of

7938-466: The need to further one's practice by gradually destroying the karmic vestiges attained through millions of rebirths, Huineng and Seongcheol maintained that with perfect enlightenment, all karmic remnants disappear and one becomes a Buddha immediately. When Zen was introduced in the west, the Rinzai stories of unconventional masters and sudden enlightenment caught the popular imagination. D. T. Suzuki

8036-446: The ontological criterion: Absolute and relative reality are valid and true in their respective contexts, but only from their respective particular perspectives. John Grimes explains this Advaita doctrine of absolute and relative truth with the example of light and darkness. From the sun's perspective, it neither rises nor sets, there is no darkness, and "all is light". From the perspective of a person on earth, sun does rise and set, there

8134-406: The origin of the world, which declared phenomenal reality to be an illusion , became the dominant explanation, with which the primacy of Atman/Brahman can be maintained. A main question in all schools of Vedanta is the relation between the individual self ( jiva ) and Atman / Brahman . As Shankara and his followers regard Atman/Brahman to be the ultimate Real, jivanatman is "ultimately [to be] of

8232-471: The pleasures of the world until they are fed up with them. Next, when they are at an advanced age, they turn to books on Vedanta. They go to a guru and get initiated by him and then start the process of sravana, manana and nididhyasana, which finally culminates in samadhi. This is the normal and standard way of approaching liberation. It is called krama mukti [gradual liberation]. But I was overtaken by akrama mukti [sudden liberation] before I passed through any of

8330-654: The preparatory practices. It has also been criticised for its references to a "lineage" of Ramana Maharshi, whereas Ramana never claimed to have disciples and never appointed any successors. Some critics say that seeing through the 'illusion of ego' is the main point of neo-Advaita, and that this does not suffice. According to Caplan, the enlightenment-experiences induced by these teachers and their satsangs are considered to be superficial. According to Dennis Waite, neo-Advaita claims to remove ignorance, but does not offer help to remove ignorance. According to Caplan, traditional Advaita Vedanta takes years of practice, which

8428-400: The relation between the plural, complex, changing phenomenal world and the Brahman in which it substantially subsists." According to Mayeda, following the post-Shankara predicate sat-cit-ananda , three problems emerge. First, how did Brahman, which is sat ('existence'), without any distinction, become manifold material universe? Second, how did Brahman, which is cit ('consciousness'), create

8526-460: The ripening takes time." Ed Muzika refers to Nisargadatta Maharaj, stating He met his teacher in 1933 and had his awakening in 1936. He then traveled as a wandering monk for two years visiting many shrines, temples, and teachers across India, until he recognized there was no difference in his beingness no matter where he was. So he returned home to his wife and business in 1938. Apparently he spend many years discussing all aspects of consciousness and

8624-428: The self and of the Vedic texts, which consists of four stages of samanyasa : virāga ('renunciation'), sravana ('listening to the teachings of the sages'), manana ('reflection on the teachings') and nididhyāsana , introspection and profound and repeated meditation on the mahavakyas , selected Upanishadic statements such as tat tvam asi ('that art thou' or 'you are That') which are taken literal, and form

8722-822: The sharp distinction was softened by subsequent generations of practitioners. This softening is reflected in the Platform Sutra of Huineng . While the Patriarch was living in Bao Lin Monastery, the Grand Master Shen Xiu was preaching in Yu Quan Monastery of Jing Nan. At that time the two Schools, that of Hui Neng of the South and Shen Xiu of the North, flourished side by side. As the two Schools were distinguished from each other by

8820-488: The success of this movement is due to a "portable practice" and a "transposable message". Ramana Maharshi's main practice, self-inquiry via the question "Who am I?", is easily practiceable in a non-institutionalized context. His visitors and devotees did not have to adopt the Vedantic culture, nor to commit themselves to an institution or ideology, to be able to practice self-inquiry. Ramana's teachings are transposable into

8918-410: The superiority of Chan, Jinul , the most important figure in the formation of Korean Seon , explained the sudden approach as not pointing to mere emptiness, but to suchness or the dharmadhatu . Guifeng Zongmi , fifth-generation successor to Shenhui, also softened the edge between sudden and gradual. In his analysis, sudden awakening points to seeing into one's true nature, but is to be followed by

9016-506: The two paths of these two Rishis). Those brave men who follow the path of Suka in this world become Sadyo-Muktas (viz., emancipated) immediately after (the body wear away); 35. While those who always follow the path of Vamadeva (i.e., Vedanta) in this world are subject again and again to rebirths and attain Krama (gradual) emancipation, through Yoga, Sankhya and Karmas associated with Sattva (Guna). 36. Thus there are two paths laid down by

9114-467: The veil that hides truth from our eyes. The cessation of ignorance can only come when I know that God and I are one; in other words, identify yourself with Atman, not with human limitations. The idea that we are bound is only an illusion [Maya]. Freedom is inseparable from the nature of the Atman. This is ever pure, ever perfect, ever unchangeable. Yet, it also emphasizes human effort, the path of Jnana Yoga,

9212-465: The word Advaita itself is from the Vedic era, and the Vedic sage Yajnavalkya (8th or 7th-century BCE) is credited to be the one who coined it. Stephen Phillips, a professor of philosophy and Asian studies, translates the Advaita containing verse excerpt in Brihadaranyaka Upanishad , as "An ocean, a single seer without duality becomes he whose world is Brahman." While the term "Advaita Vedanta" in

9310-485: The works of D.T. Suzuki and his "decontextualized and experiential account" of Zen Buddhism . It can also be found in the Theosophical Society , and the contemporary New Age culture, with influences like Aldous Huxley's The Perennial Philosophy and The Doors of Perception , and writers like Ken Wilber . Gregg Lahood also mentions Neo-Advaita as an ingredient of "cosmological hybridization,

9408-539: Was a seminal influence in this regard. It was Suzuki's contention that a Zen satori (awakening) was the goal of the tradition's training. As Suzuki portrayed it, Zen Buddhism was a highly practical religion whose emphasis on direct experience made it particularly comparable to forms of mystical experience that scholars such as William James had emphasized as the fountainhead of all religious sentiment. Dzogchen ( Wylie : rdzogs chen , "Great Perfection" or "Great Completion"), also known as atiyoga ( utmost yoga ),

9506-458: Was not adopted by the later Advaita tradition; instead, the later tradition turned avidya into a metaphysical principle, namely mulavidya or "root ignorance," a metaphysical substance which is the "primal material cause of the universe ( upadana )." In this view, Brahman alone is real, and the phenomenal world is an appearance ( maya ) or "an unreal manifestation ( vivarta ) of Brahman." Prakasatmans (13th c.) defense of vivarta to explain

9604-656: Was stimulated by the American Transcendentalists and the Theosophical Society . In the 1930s Ramana Maharshi's teachings were brought to the west by Paul Brunton , a Theosophist, in his A Search in Secret India . Stimulated by Arthur Osborne , in the 1960s Bhagawat Singh actively started to spread Ramana Maharshi's teachings in the USA. Since the 1970s western interest in Asian religions has seen

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