Shaivism/Tantra/Nath
58-461: 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 The Mahāvākyas ( sing.: mahāvākyam , महावाक्यम् ; plural: mahāvākyāni , महावाक्यानि ) are "The Great Sayings" of
116-419: 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
174-455: A "speculative philosopher." NB: Jagadananda 1949 harvnb error: no target: CITEREFJagadananda1949 ( help ) starts with the prose part, where Mayeda 1992 starts with the metrical (verse) part. Here Mayeda's sequence is followed, with I referring to the metrical (verse) part, and II referring to the prose part. The metrical part "discusses and repeatedly explains many basic problems of Advaita or "non-dualism" from different points of view" in
232-462: 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
290-572: 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. Upadesasahasri Upadeśasāhasrī ( Sanskrit : उपदेशसाहस्री , lit. 'A thousand teachings')
348-464: A non-systematical way. Positing that the "I," Atman , is self-evident, Shankara argues that Atman , Awareness, Consciousness, is the True Self, and not the mind and the body. The sruti (scriptures) point to this truth with statements like "Tat Tvam Asi." Comprehending one's true identity is regarded to liberate one from samsara , the cycle of transmigration and rebirth. Chapter I.1 starts with
406-603: 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
464-482: 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
522-488: 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
580-541: A separate existence, is in essence ( ātmán ) part and manifestation of the whole ( Brahman ). Though there are many Mahavakyas, four of them, one from each of the four Vedas , are often mentioned as "the Mahavakyas". Other Mahavakyas are: People who are initiated into sannyasa in Advaita Vedanta are being taught the four [principal] mahavakyas as four mantras, "to attain this highest of states in which
638-524: 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"
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#1732775274682696-399: Is also the nature of Svetaketu. Lipner expresses reservations on Brereton's interpretation, stating that it is technically plausible, but noting that "Brereton concedes that the philosophical import of the passage may be represented by the translation 'That you are', where tat as 'that' would refer to the supreme Being ( sat/satya )." Major Vedantic schools offer different interpretations of
754-510: Is an 8th-century CE Sanskrit text of Adi Shankara . Considered a Prakaraṇa grantha , the Upadeśasāhasrī is considered among Shankara's most important non-commentarial works. Upadeśasāhasrī is divided into two parts – one is in metric verse and another is in prose. There are nineteen chapters ( prakarana ) in the verse (or metrical) part ( padyabandha ), and three chapters in the prose part. According to Mayeda, "Manuscripts indicate that
812-494: 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,
870-523: Is devoted to considerations on the insight "I am ever-free, the existent" ( sat ), and the statement "Tat Tvam Asi," which according to Shankara separates the Real, Atman , from the unreal. According to Shankara, the I-notion is self-evident, and the statement "I am the existent" refers to the basis of this I-notion, the inner Atman . The sruti explains that the notions "my" and "this" are situated in
928-458: 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
986-432: Is knowledge [of Brahman ]. Knowledge of Brahman is to obtained by a worthy pupil from an accomplished teacher, who should train the students in archiving the virtues necessary for proper understanding. The teacher teaches the srutis concerned with the oneness of Atman with Brahman , referring to a large number of sruti -statements. The teacher then continues by reinforcing disidentification from societal status and
1044-405: 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
1102-498: Is the core philosophy in advaita vedanta , indicating absolute oneness of atman with brahman. Ahaṁ Brahmāsmi then means "I am the Absolute" or "My identity is cosmic", but can also be translated as "you are part of god just like any other element". In his comment on this passage, Sankara explains that here Brahman is not the conditioned Brahman ( saguna ); that a transitory entity cannot be eternal; that knowledge about Brahman,
1160-662: Is the eye of the world, and knowledge, the foundation. Brahman is knowing. Several translations, and word-orders of these translations, are possible: Prajñānam : Prajñāna as a whole means: Brahman : 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
1218-632: Is the true essence or root or origin of everything that exists, and the essence, Atman , which the individual at the core is. As Shankara states in the Upadesasahasri : Up.I.174: "Through such sentences as 'Thou art That' one knows one's own Atman , the Witness of all the internal organs." Up.I.18.190: "Through such sentences as "[Thou art] the Existent" [...] right knowledge concerning the inner Atman will become clearer." Up.I.18.193-194: "In
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#17327752746821276-550: Is the truth; that is the self ( ātman ). And that's how you are, Śvetaketu. In ChU.6.8.12 it appears as follows: 'Bring a banyan fruit.' 'Here it is, sir.' 'Cut it up.' 'I've cut it up, sir.' 'What do you see here?' 'These quite tiny seeds, sir.' 'Now, take one of them and cut it up.' 'I've cut it up, sir.' 'What do you see there?' 'Nothing, sir.' Then he told him: 'This finest essence here, son, that you can't even see—look how on account of that finest essence this huge banyan tree stands here. 'Believe, my son:
1334-419: Is this self ( ātman )? - that is how we venerate. [2] Which of these is the self? Is it that by which one sees? Or hears? Smells [etc...] But these are various designations of cognition. [3] It is brahman ; it is Indra; it is all the gods. It is [...] earth, wind, space, the waters, and the lights [...] It is everything that has life [...] Knowledge is the eye of all that, and on knowledge it is founded. Knowledge
1392-555: 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
1450-534: The Upanishads , as characterized by the Advaita school of Vedanta with mahā meaning great and vākya, a sentence. Most commonly, Mahāvākyas are considered four in number, Like other Mahāvākyas, it also explains the unity of Brahman and Atman , which is the basic principle of Advaita Vedanta . Those statements are interpreted as supporting the insight that the individual self ( jīvá ) which appears as
1508-421: 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
1566-585: 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]
1624-773: 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
1682-476: The Whole by knowing brahman , what did brahman know that enabled it to become the Whole? [1.4.10] In the beginning this world was only brahman , and it knew only itself ( ātman ), thinking: 'I am brahman .' As a result, it became the Whole [...] If a man knows 'I am brahman' in this way, he becomes the whole world. Not even the gods are able to prevent it, for he becomes their very self ( ātman ). Aham Brahmasmi
1740-469: 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
1798-532: The body, The teacher then shows how the sruti and smriti describe the "marks of Atman ," explaining how the Atman is different from body, caste, family, and purifying ceremonies. Final release is obtained by the knowledge that Atman is identical to Brahman . II.1.44. One, who is eager to realize this right knowledge spoken of in the Sruti, should rise above the desire for a son, for wealth, for this world and
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1856-411: The body. Yet, "[The Sruti passage,] "Not thus! Not so!" (Brh. Up. II,3,6), excluding the body and the like, leaves Atman free from distinction. Therby nescience is removed." Chapter II.2 states that only Atman cannot be negated when inquiring "I am no this, I am not this," thereby arriving at the understanding of Atman . Chapter 18, Thou Art That , the longest chapter of the Upadeśasāhasrī ,
1914-507: 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
1972-543: 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,
2030-631: The entire temporal universe experienced by the ignorant as a separate entity (duality). Vidyāranya in his Panchadasi (V.4) explains: Infinite by nature, the Supreme Self is described here by the word Brahman (lit. ever expanding; the ultimate reality); the word asmi denotes the identity of aham and Brahman . Therefore, (the meaning of the expression is) "I am Brahman". Vaishnavas, when they talk about Brahman, usually refer to impersonal Brahman, brahmajyoti (rays of Brahman). 'Brahman' according to them means God—Narayana, Rama or Krishna. Thus,
2088-490: The exclamation Salutation to the all-knowing Pure Consciousness [ chaitanya ] which pervades all, is all, abides in the hearts of all beings, and is beyond all objects [of knowledge]. Shankara then rejects action as a means to liberation, as it leads to bondage. Since action is related to ignorance, "associated with a misconception of Atman as "I am agent; this is mine," only knowledge of Brahman will lead to liberation. Being ignorant, people assume Atman to be identical to
2146-595: The finest essence here—that constitutes the self of this whole world; that is the truth; that is the self ( ātman ). And that's how you are, Śvetaketu.' Tat Tvam Asi ( Devanagari : तत्त्वमसि, Vedic : tát tvam ási ) is traditionally translated as "Thou art that", "That thou art", "That art thou", "You are that", "That you are", or "You're it"; although according to Brereton and others the proper translation would be "In that way [=thus] are you, Svetaketu", or "that's how you are": In Ch.U.6.8.7 tat refers to Sat , "the Existent", Existence, Being. Sat , "the Existent", then
2204-416: The form of terse and concise statements. In later Sanskrit usage, the term mahāvākya came to mean "discourse", and specifically, discourse on a philosophically lofty topic. Chandogya Upanishad 6.8.7 , in the dialogue between Uddalaka and his son Śvetaketu . It appears at the end of a section, and is repeated at the end of the subsequent sections as a refrain: [6.2.1] In the beginning, son, this world
2262-460: 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
2320-676: The individual self dissolves inseparably in Brahman ". According to the Advaita Vedanta tradition, the four Upanishadic statements indicate the real identity of the individual ( jivatman ) as sat (the Existent), Brahman , consciousness. According to the Vedanta-tradition, the subject matter and the essence of all Upanishads are the same, and all the Upanishadic Mahavakyas express this one universal message in
2378-438: The infinite ('universe'), it remains as the infinite ('Brahman') alone. - (Brihadaranyaka Upanishad V.i.1) He explains that non-duality and plurality are contradictory only when applied to the Self, which is eternal and without parts, but not to the effects, which have parts. The aham in this memorable expression is not closed in itself as a pure mental abstraction but it is radical openness. Between Brahman and aham-brahma lies
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2436-400: The infinite all-pervading entity, has been enjoined; that knowledge of non-duality alone dispels ignorance; and that the meditation based on resemblance is only an idea. He also tells us that the expression Aham Brahmaasmi is the explanation of the mantra That ('Brahman') is infinite, and this ('universe') is infinite; the infinite proceeds from the infinite. (Then) taking the infinitude of
2494-534: The intellect, and perishable, while Consciousness and the Seer are immovable and imperishable, thus separating "notions" from Awareness. The statement "Tat Tvam Asi" then is meaningful because it refers to Tat , Atman . Recognizing oneself as "the Existent- Brahman ," which is mediated by scriptural teachings, is contrasted with the notion of "I act," which is mediated by relying on sense-perception and
2552-516: The like. The statement "Thou art That" "remove[s] the delusion of a hearer," "so through sentences as "Thou art That" one knows one's own Atman , the witness of all internal organs," and not from any actions. According to Shankara, "right knowledge arises at the moment of hearing," and Shankara is ambivalent on the need for meditation on the Upanishadic mahavyaka . He rejects prasamcaksa or prasamkhyana meditation, that is, meditation on
2610-474: The meaning of aham brahma asmi according to their philosophy is that "I am a drop of Ocean of Consciousness", or "I am Self, part of cosmic spirit, Parabrahma". Here, the term 'Parabrahma' is introduced to avoid confusion. If Brahman can mean Self (though, Parabrahma is also the Self, but Supreme one—Paramatma), then Parabrahma should refer to God, Lord Vishnu. Aitareya Upanishad 3.3 of the Rigveda : [1] Who
2668-703: The meaning of the sentences, and in Up. II.3 recommends parisamkhyana , in which Atman is separated from everything that is not Atman , that is, the sense-objects and sense-organs, and the pleasant and unpleasant things and merit and demerit connected with them. Yet, Shankara then concludes with declaring that only Atman exists, stating that "all the sentences of the Upanishads concerning non-duality of Atman should be fully contemplated, should be contemplated." As Mayeda states, "how they [ prasamcaksa or prasamkhyana versus parisamkhyana ] differ from each other in not known." The prose part intends to explain "how to teach
2726-444: The means of final release" to seekers. The three chapters seem to correspond with the three stages of sravana (listening to the teachings), manana (thinking about the teachings) and nididhyāsana (meditation on the teachings). Chapter II.1 opens with the statement II.1.1. Now we shall explain how to teach the means to final release for the benefit of seekers thereafter with faith and desire. II.1.2. The means to final release
2784-492: 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
2842-453: The next, which are described in a five-fold manner, and are the outcome of a false reference to the Self of Varna (castes, colors, classes) and orders of life. These references are contradictory to right knowledge, and reasons are given by the Srutis regarding the prohibition of the acceptance of difference. For when the knowledge that the one non-dual Atman (Self) is beyond phenomenal existence
2900-593: The phrase: Aham Brahmāsmi ( Devanagari : अहम् ब्रह्मास्मि), "I am Brahman" is in the Brihadaranyaka Upanishad 1.4.10 of the Shukla Yajurveda : [1.4.1] In the beginning this world was just a single body ( ātman ) shaped like a man. He looked around and saw nothing but himself. The first thing he said was, 'Here I am!' and from that the name 'I' came into being. [1.4.9] Now, the question is raised; 'Since people think that they will become
2958-654: 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
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#17327752746823016-460: 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
3074-805: The sentence "Thou art That" [...] [t]he word 'That' means inner Atman ." While the Vedanta tradition equates sat ("the Existent") with Brahman, as stated in the Brahma Sutras, the Chandogya Upanishad itself does not refer to Brahman. According to Brereton, followed by Patrick Olivelle and Wendy Doniger , the traditional translation as "you are that" is incorrect, and should be translated as "In that way [=thus] are you, Svetaketu." That , then, in ChU.6.8.12 refers to "the very nature of all existence as permeated by [the finest essence]", and which
3132-488: 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
3190-479: The two parts were regarded as independent works, as it were, and studied or commented upon separately. They also suggest the possibility that any single chapter could be selected, copied, and studied apart from the rest. This means that reading of the text may begin anywhere." Mayeda further notes that Shankara was primarily concerned with moksha , "and not with the establishment of a complete system of philosophy or theology," following Potter, who qualifies Shankara as
3248-485: 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,
3306-426: Was simply what is existent - one only, without a second. [6.2.3] And it thought to itself: "let me become many. Let me propagate myself." [6.8.3] It cannot be without a root [6.8.4] [l]ook to the existent as the root. The existent, my son, is the root of all these creatures - the existent is their resting place, the existent is their foundation[7] The finest essence here—that constitutes the self of this whole world; that
3364-656: 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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