Vedanta & Taoism: Shared vision of the ultimate truths of existence

Hello everyone! Last week, we explored how Buddhism may have played a key role in shaping some shared values and worldviews between India and China. But here’s a question: do civilizations really need to be in direct conversation to arrive at similar understandings of the deeper questions—about the self, the universe, and consciousness? Can entirely different cultures, miles apart, independently develop strikingly similar philosophies just by observing the world around them? Let’s dive into the fascinating possibility of how shared human curiosity could bring two different civilisations to surprisingly similar conclussions.

And indeed, the analysis I am presenting today is of the same two civilisations as last week – India and China. This time, the spiritual/philosophical traditions we are comparing are Vedanta and Taoism.

These two philosophies instantly bring to mind two towering figures of Indian and Chinese history respectively - Adi Shankaracharya and Lao Tzu. And both of them have truly remarkable life stories.

Adi Shankaracharya was a prodigious child who was born in the village of Kaladi, Kerala. He displayed exceptional intelligence and a spiritual calling at a young age. At the age of eight, he left his home and mother to seek enlightenment. Despite his tender age, he felt an irresistible pull to uncover the truth of existence. Shankaracharya is said to have left his body at the age of 32, yet his legacy endures profoundly in the realm of philosophy and spirituality.

His establishment of monastic orders and philosophical schools across India ensured the preservation and dissemination of his teachings. The four major Mathas (monastic institutions) he founded in Sringeri, Dwaraka, Puri, and Jyotirmath serve as centers of learning and spiritual practice, perpetuating his vision of Advaita Vedanta.

The roots of Vedanta are said to date back to over 2,500 years. Through his writings, Shankaracharya made the philosophy of Vedanta accessible to both scholars and laypeople. His commentaries on the Upanishads, Brahma Sutras, and Bhagavad Gita provided clear and logical arguments that helped people grasp complex spiritual ideas. He introduced people to a path for self-realization that goes beyond ritualistic practices.

Lao Tzu, the legendary sage of China, was also a mysterious figure. Unlike Shankara, who left a robust body of work and schools of thought, Lao Tzu’s legacy is shrouded in myth. One of the most captivating stories is about the moment he decided to leave the world behind.

As the story goes, after serving as a record-keeper in the royal court for many years, Lao Tzu grew disillusioned with the chaos and corruption of society. One day, he mounted an ox and rode westward, towards the mountains, seeking solitude and peace. On his way, a gatekeeper recognized him and begged Lao Tzu to leave behind his wisdom. Reluctantly, Lao Tzu sat down and penned the Tao Te Ching, a poetic guide on living in harmony with the Dao—the natural, effortless flow of the universe. However, the concept of Dao is also said to be deep rooted in Chinese thought and pre-dates Lao Tzu.

Dao and Brahman – The inexplicable source of everything

What's in a name, said Shakespeare? Well, when you compare the conceptualisation of Brahman and the Dao, you may agree that his argument carried merit!

The Dao (or Tao) is often translated as "the Way" or "the Path," but it is ultimately indefinable in words and language. In Daoist texts, particularly the Dao De Jing (or Tao Te Ching) by Lao Tzu, the Dao is described as the source of all things, a fundamental principle that governs the cosmos. It is eternal, immaterial, formless and unchanging, yet manifests in the constantly changing and evolving material world (this will also remind you of purusha and prakriti).

The Dao is non-dual, meaning it transcends opposites like light and dark or good and evil. All things are manifestations of the Dao, yet the Dao itself is beyond the distinctions we create. Taoism brings forth the concept of Wu Wei (effortless action). It encourages everyone to live in harmony with the natural flow of the universe rather than resisting it.

Brahman is the ultimate, unchanging reality in Advaita Vedanta. It is the supreme cosmic spirit, the source of all existence, from which everything emanates and to which everything returns. Now Brahman is described as eternal, infinite, and formless. It is beyond all attributes (Nirguna Brahman), though it can also be worshiped in forms (Saguna Brahman). That is the interesting duality of Hindu thought that often confounds people!

All that exists as the material world is a manifestation of Brahman. The individual soul (Atman) is ultimately non-different from Brahman. But just like Dao, Brahman is beyond distinctions like good/evil, pleasure/pain, or subject/object. The apparent duality in the world is considered an illusion (Maya), and realization of Brahman dissolves this illusion.

Brahman is often described as Sat-Chit-Ananda (existence, consciousness, and bliss) in Vedantic texts. It is the ultimate truth and joy, realized through spiritual insight and self-awareness.

While Dao is often characterized more in terms of natural order and flow, Brahman is described as the absolute, unchanging reality, manifesting as the entire cosmos. Both concepts are ultimately beyond words and description. In the Dao De Jing, Lao Tzu states:

“The Dao that can be spoken is not the eternal Dao.”

Similarly, in Vedanta, Brahman is often described as "neti, neti" ("not this, not this"), indicating that Brahman cannot be described by anything in the world; it is beyond all attributes!

Dao and Brahman are both immanent (present in all things) and transcendent (beyond all things). They are the source of all creation, yet they remain unaffected by it.

In Daoism, everything is a manifestation of the Dao, yet the Dao itself remains invisible and ungraspable. Similarly, in Vedanta, everything in the universe is a manifestation of Brahman, but Brahman itself is beyond all forms and names. Both are beyond duality.

In Advaita Vedanta, Brahman is the one reality, and the multiplicity we perceive is an illusion (Maya). The realization of the oneness of Atman (individual self) and Brahman is the goal of spiritual practice.

Vedanta says: Ego is the shroud that veils the Self and the seeker has to unveil it through knowledge. Tao says: Ego is irrelevant to a seeker and by leaving it behind, he can reach the centre of Life.

The Vedantic concept of Dharma represents following one's duty, righteousness, and adherence to the moral and cosmic order. That could in some ways be considered similar to the Wu Wei concept of Taoism. It's just like Lord Krishna advised Arjun to follow his Dharma in the Bhagavad Gita, and give up all the doubts, confusions and grief he was feeling. The great war, despite all its tragedies, just had to happen.

The learnings

Vedanta and the Tao Te Ching offer profound insights into how we can navigate life, though they originate from different cultural and philosophical traditions. They talk about the ultimate unity and interconnectedness of everything. In Vedanta, the individual soul and the Atman are essentially the same, a concept that comes across in many different ways across Indian spiritual and religious texts. The Tao Te Ching speaks of the Dao as the underlying way of the universe that is the source of all existence.

Vedanta encourages us to move beyond the ego and all concepts of duality, and so does Tao Te Ching. Both philosophies guide practitioners toward inner peace and contentment. Vedanta does this through self-realization and understanding the nature of reality, while the Tao Te Ching does this through simplicity, acceptance, and living in accordance with the Tao.

Of course the two are not entirely similar concepts, and neither were the approaches of Shankaracharya and Lao Tzu. Shankaracharya was deeply involved in the societal and religious landscape of his time. He traveled extensively across India to debate, teach, and establish monastic institutions. His efforts were aimed at reviving and consolidating the Advaita Vedanta philosophy and addressing what he perceived as deviations and distortions in religious practices.

Lao Tzu on the other hand is traditionally believed to have written the Tao Te Ching reluctantly, as a result of a request from a border guard who urged him to record his wisdom before leaving for seclusion. This suggests a more withdrawn and less actively engaged approach to societal reform. Moreover, Lao Tzu talked about Wu Wei or effortless action. This emphasises that there isn't one path to spirtual life. One can be engaged in the world and still be spirtual. It's as they say in Zen, "When you go to the mountain, you are the same person as when you are at home." The power lies within.

Note: Article written with inputs from ChatGPT.

Disclaimer: The perspectives and comparisons presented in this blog are intended for informational and exploratory purposes. While efforts have been made to accurately reflect the philosophies of Vedanta and Taoism, interpretations may vary, and some aspects of these traditions may be simplified or generalized for clarity. Readers are encouraged to seek deeper engagement with primary texts and consult scholarly resources for a more comprehensive understanding of these complex spiritual and philosophical systems. The content is based on available knowledge and should not be considered definitive or exhaustive.