There is much discussion in Hindu literature about the true nature of the Self. Hindu philosophy is itself divided into multiple schools of thought (e.g. advaita, dvaita, vishishtadvaita), all of which have differing views on the relation of atman (Self) to brahman (Whole). One particularly interesting quote on self-identity is due to Adi Shankaracharya:
Just as cloud formations, arising from the suns rays, obscure the sun and fill the sky, so the sense of self-identity, arising from ones true nature, obscures the existence of the true self and itself fills experience.
Moreover, Shankaracharya adds that
When he has lost sight of his true self, immaculate and resplendent, a man identifies himself with his body out of ignorance. Then the great so-called dispersive power of desire torments him with fetters derived from desire and hatred.
These quotes are from Shankaracharya’s famous Vivekachudamani, meaning “The Crest-Jewel of Discrimination.” The work is composed of 580 verses in Sanskrit and is structured as a dialogue in which a master tells his disciple about the nature of atman and how to realize the self.
So how does one go about achieving self-realization? Curious to see what Shankaracharya had to say on the subject, I found the following interesting passage (verses 10-13, Vivekachudamani):
Abandoning all actions and breaking free from the bonds of achievements, the wise and intelligent should apply themselves to self-knowledge. After giving up all karma for the purpose of removing the bonds of conditioned existence, those wise men with resolute minds should endeavor to gain a knowledge of their own atman.
Action is for the purification of the mind, not for the understanding of reality. The recognition of reality is through discrimination, and not by even tens of millions of actions. Actions are for the purification of the heart, not for the attainment of the real substance. The substance can be attained by right discrimination, but not by any amount of karma.
Proper analysis leads to the realisation of the reality of the rope, and this is the end of the pain of the fear of the great snake caused by delusion. A perception of the fact that the object seen is a rope will remove the fear and sorrow which result from the illusory idea that it is a serpent.
The realisation of the truth is seen to depend on meditation on statements about what is good, not on bathing or donations or by hundreds of yogic breathing exercises. The knowledge of an object is only gained by perception, by investigation, or by instruction, but not by bathing or giving of alms, or by a hundred retentions of the breath.
What Shankaracharya seems to be suggesting is that it is viveka, or the faculty of discrimination, which leads to the recognition of reality. In other words, introspection/investigation alone is responsible for attaining self-realization. In light of this observation, the above passage raises some interesting questions about the role of action and karma yoga in a person’s life. If neither action nor good deeds such as giving of alms can lead to self-realization, what is the role of karma yoga, which prescribes achieving unity and perfection through action?
My interpretation is that karma yoga is a stepping stone toward self-realization, though it alone cannot be an end in itself. Shankaracharya maintains that action is for the purification of the mind and heart. Thus, perhaps the role of action is to bring purification, and it is only with such purification that one can continue onwards on the path of self-realization by engaging in introspective inquiry.
What are your thoughts?
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