[Advaita-l] Talk summary - Hidden in Plain Sight: Sankara's Dhyana Marga

[Raja Krishnamurti]

Dear Sudanshu Shekarji, your observation is well noted. Parama Gathi is the state has nothing to do with samadhi. Of course it is definitely need to be achieved before Brahman. Parama gathi cannot be defined. Simply put, samadhi is not the ultimate- may be nirvikalpa samadhi all these are paths and tools to realize that which cannot be put on a piece of paper. I am quoting the Master, but AI reflects that view.Nirvikalpa samadhi is not identical to Brahman, but rather the highest meditative state of total mental absorption in which Brahman is directly realized. Brahman is the infinite, unchanging ultimate reality, whereas nirvikalpa samadhi is an advanced psychological and spiritual state of consciousness experienced by a practitioner.Reddit +4Key Differences• Brahman: The eternal, non-dual absolute reality that underlies everything, existing independently of whether a person is meditating or not.• Nirvikalpa Samadhi: A temporary or peak experiential state where all mental modifications (vikalpas) cease and the mind dissolves into pure consciousness.• Relationship: Vedanta teaches that whileBrahman is the permanent truth, nirvikalpa samadhi is the tool or profound inner experience through which the illusion of separation vanishes and the identity of the individual self (Atman) with Brahman is clearly witnessed.Best Regards,Raja Krishnamurti


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On Friday, July 24, 2026, 7:00 AM, Sudhanshu Shekhar via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:

Namaste Sundar ji.

An enjoyable read. I will comment in detail some time later. Just couple of
things I wanted to share. Regarding mention of samadhi in Upanishads, the
following may also be noted:

यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह ।
बुद्धिश्च न विचेष्टति *तामाहुः परमां गतिम् *॥ १० ॥

The bhasya thereupon and on the next verse may be seen. The upanishad and
bhashya clearly state what is the supreme state. This is what is samdhi.

Regards.
Sudhanshu Shekhar.

On Fri, Jul 24, 2026 at 10:31 AM Sundar Rajan <godzillaborland at gmail.com>
wrote:

> Thank you  Sudhanshu Shekhar for your kind words.
>
>
> Namaste all,
>
> I gave the “Weekend with Wisdom (INDICA Moksha / Advaita
> Academy)” Talk on the role  of dhyana and samadhi in Sankara's Advaita.
>
> Since this question surfaces here periodically, I am sharing a summary of
> the argument, with the citations, for those who may wish to examine or
> contest it.
>
> THE STARTING POINT I CONCEDE FULLY
>
> Suffering is due to avidya; avidya is removed only by jnana; sabda is
> the pramana that generates that jnana. Meditation is not an independent
> pramana. No trance constitutes knowledge, and nirvikalpa samadhi is not
> a mandatory gate that sruti anywhere enjoins as such. On all of this
> there is no dispute.
>
> The question I raised is narrower: granting all of the above, is the
> contemplative discipline something Sankara treats as enjoined - or as
> dispensable once the mind is purified? Five familiar claims say the
> latter. I examined each against the mula bhashyas.
>
> 1. "YOGA IS UPAKURVANTU - USE IT AND DISCARD IT"
>
> The claim requires that dhyana be merely instrumental. But two things
> occur in ekagrata that instrumental scaffolding does not produce:
> sattvika sukham (BG 18.37, atma-buddhi-prasada-jam; BG 6.21, sukham
> atyantikam ... buddhi-grahyam atindriyam), and the loosening of
> deha-buddhi in real time - which, in Sankara's own vocabulary, is
> adhyasa-viyoga occurring as a temporary avastha. Dhyana is not merely
> preparation for the removal of superimposition; it is that removal, in
> miniature.
>
> 2. "ONLY THE FIRST FIVE LIMBS ARE NEEDED"
>
> Patanjali himself calls the last three antaranga relative to the first
> five (YS 3.7, trayam antarangam purvebhyah). The five-limb position
> keeps what he called outer and discards what he called inner. More to
> the point, Sankara opens his commentary on Gita chapter 6 by calling
> yoga antarangam moksha-sadhanam - the inner means to moksha - and then
> comments on forty-seven verses covering seat, place, diet, moderation
> and na kincid api cintayet. That is considerable ink for something
> merely preparatory, from the most economical commentator in our
> tradition.
>
> (In the talk I put this as a cricketing analogy: telling a batsman in
> form to stop hitting boundaries and push singles. Dharana and dhyana
> are the boundaries; samadhi the sixes.)
>
> 3. "SAMADHI IS NOT IN THE UPANISHADS"
>
> A word-search may not return samadhi; that is not the same as absence.
> Brhadaranyaka 4.4.23 has samahito bhutva - the past participle of the
> very root sam-a-dha. Badarayana himself uses the term at BS 2.3.39
> (samadhy-abhavac ca). And decisively, Sankara's gloss there reads
> samadhividhanat - "because samadhi is enjoined" - citing as the
> enjoining texts drastavyah srotavyo mantavyo nididhyasitavyah (BU
> 2.4.5), so 'nvestavyah sa vijijnasitavyah (CU 8.7.1), and om ity eva
> dhyayatha atmanam (MuU 2.2.6).
>
> 4. "ADVAITIC DHYANA IS ENTIRELY DIFFERENT FROM YOGIC DHYANA"
>
> Half true, and the true half helps. The metaphysics differ profoundly -
> kaivalya isolates one purusa among many with a real prakrti standing;
> Sankara's moksha is sarvatma-bhava. And Sankara does refute the Yoga
> school (etena yogah pratyuktah, BSBh 2.1.3). But read what is refuted:
> the pradhana and the dualism, not the discipline. In that same passage
> he acknowledges that sruti itself recognises yogic practice, citing
> Katha and Svetasvatara. He rejected the metaphysics and kept the
> discipline; we have somehow reversed him.
>
> On this point I would commend Vidyasankar Sundaresan's paper
> "Sankara-granthah katham otah protas ca?" (17th International Congress
> of Vedanta, 2007), which argues that Sankara's corpus must be read as a
> hyperlinked set of cross-citations rather than as standalone books.
> Following his own links: the same BU 2.4.5 sentence that glosses
> samadhi at BSBh 2.3.39 is cited at BSBh 2.1.3 as an instance of sruti
> enjoining yoga. The identical sentence, under "samadhi" in one
> adhikarana and under "yoga" in another.
>
> I should add the precision that Sundaresan himself observes, and which
> I accept: this is not an apurva-vidhi. Sankara denies an original
> injunction for Self-knowledge. What he accepts (BUBh 1.4.7) is a
> niyama-vidhi for atma-vijnana-smrti-santana - the steady recollection of
> Self-knowledge - which he then calls the ananya-sadhana for
> citta-vrtti-nirodha.
>
> 5. "SAMADHI IS TEMPORARY, HENCE IRRELEVANT TO THE TIMELESS"
>
> The session ends; its effect on the mind does not. This is precisely why
> BS 4.1.1-2 enjoins repetition (avrttir asakrd upadesat) - realisation
> does not always dawn from a single hearing. The pramana is sabda; the
> assimilation is contemplative.
>
> A related claim, that nididhyasana is effortless because sravana and
> manana have removed all doubt, meets two difficulties. An automatic
> consequence requires no injunction; yet sruti enjoins nididhyasana, and
> Sankara glosses it niscayena dhyatavyah. And at Mundaka Bhashya 3.1.8 he
> describes this dhyana as prayatna-visesah - a special sustained effort.
> Effortlessness is the destination of nididhyasana, not its definition.
>
> THE POSITIVE EVIDENCE
>
> Where does Gita 6 - the chapter Sankara labels antarangam
> moksha-sadhanam - culminate? Not in kaivalya, but at 6.29:
> sarvabhutastham atmanam sarvabhutani catmani. And Sankara tells us in
> the Brhadaranyaka Bhashya (4.3.20) what that summit means: so long as
> one sees anything as other than oneself even by a hair's breadth, that
> is still ignorance; when ignorance is destroyed, sarvatma-bhava - which
> is another name for liberation - is attained.
>
> Gaudapada, for his part, names the Atman itself samadhi (Karika 3.37),
> and Sankara's bhashya explains why the name fits rather than explaining
> it away. Karikas 3.40-46 are a meditation manual, ending at nispannam
> brahma tat tada.
>
> IN SUM
>
> Samadhi is not the liberating knowledge and is not a pramana. It is the
> highest abidance of the mind in that knowledge - and on Sankara's own
> word, enjoined. The talk closes with a Q&A on akhandakara-vrtti versus
> Patanjali's vrtti-nirodha, on anubhava and sruti, and on whether samadhi
> is attainable without a guru.
>
> Full talk: https://youtu.be/f548bf_-pBw?is=Gjnb9gfM4r-Fe60y
>
> Corrections and objections are welcome; several have already improved
> the argument.
>
> Pranams,
> Sundar Rajan
>
>
>
>
>
> On Jul 17, 2026, at 7:15 PM, Sudhanshu Shekhar <sudhanshu.iitk at gmail.com>
> wrote:
>
> 
> Very well described Sundar ji.
>
> On Fri, 17 Jul, 2026, 9:31 pm Sundar Rajan via Advaita-l, <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>> >
>> > Namaste all,
>> >
>> > Patanjali, I have come to realize, occupies the same position in some of
>> > our circles that Elon Musk occupies in the wider world: half the room
>> > cannot stop quoting him, and the other half winces when his name comes
>> up.
>> >
>> > (Hatha) Yoga is popular all over the world. By association, the name
>> > Patanjali is also well known. But mention Patanjali on an Advaita forum
>> or
>> > Facebook Advaita Group(s) and watch the temperature drop. "Upakaraka at
>> > best." "We only need the first five limbs." "Samadhi? Show me where the
>> > Upanishads use the word." One almost expects Patanjali's account to be
>> > suspended pending review.
>> >
>> > Here is the curious part: Sankara Bhagavatpada himself shows no such
>> > allergy.
>> >
>> > The acharya who demolished the yoga-darsana's metaphysics (*etena yogah
>> > pratyuktah*) is the same acharya who wrote *samadhividhanat* — "because
>> > samadhi is enjoined by sruti" — in his Brahma Sutra bhashya (2.3.39–40).
>> > Who opened his Gita chapter 6 commentary calling yoga *antarangam
>> > moksha-sadhanam* — the inner means to moksha — and then spent
>> forty-seven
>> > verses on posture, place, diet, and *na kinchid api chintayet*. That is
>> a
>> > lot of ink for something merely preparatory. And his paramaguru
>> Gaudapada
>> > named the Atman itself "samadhi" (Karika 3.37) — a name Sankara's
>> bhashya
>> > explains rather than explains away.
>> >
>> > So Sankara, it seems, managed what we struggle with: he rejected the
>> > metaphysics, kept the discipline, and felt no need to unfollow anyone.
>> >
>> > I will be developing this fully — the Katha bhashya's yoga-as-avastha,
>> the
>> > Brihadaranyaka's *samahita*, *nididhyasitavyah* as *nishchayena
>> > dhyatavyah*, and why "effortless nididhyasana" would have puzzled the
>> > author of Mundaka bhashya 3.1.8 (*dhyanam prayatna-viseshah*) — in a
>> talk
>> > this weekend:
>> >
>> > *Hidden in Plain Sight: Sankara's Dhyana Marga*
>> > Sunday, July 19 · 9:00–10:00 AM IST (Sat July 18, 8:30 PM Pacific)
>> > Weekend with Wisdom, INDICA Moksha
>> > Register: https://share.google/miMDKKwWhoE6NwaUi
>> >
>> > All views welcome — especially the winces. The Q&A should be lively.
>> >
>> > Pranams,
>> > Sundar Rajan
>> >
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