The means to Self-realization

 Br. up. 2.4.5. S.B--- tasmaat aatmaa vai are drashtavyaH dars’anaarhaH -------------- na anyathaa s’ravaNamaatreNa.  

Therefore, the Self should be realized, i.e. is worthy of realization or, should be made the object of realization. It should first be heard about from a teacher and from the scriptures, then reflected on through reasoning and then steadfastly meditated upon. It is only thus that It is realized—when these means, namely, hearing, reflection and meditation have been gone through. It is only when these three are combined that true realization of the oneness of Brahman is attained, not otherwise, by hearing alone.

The meaning of the terms ‘hearing’, ‘reflection’ and ‘meditation’—s’ravaNam, mananam and nididhyaasanam.  

Vedaanta saara,ch.5, para 182—Hearing is the determination, by the application of the six characteristic signs, that the purport of the entire Vedanta is the non-dual Brahman.  The six signs are—(1)the beginning and the conclusion, (2)repetition, (3)originality, (4)result, (5)eulogy and (6)demonstration. The Sanskrit terms for these are, respectively, upakramopasamhaara, abhyaasa, apuurvataa, phala, arthavaada, upapatti. Each of these terms is explained below.

Vedaanta saara,ch.5. para 185—The term ‘ the beginning and the conclusion’ means the presentation of the subject matter of a section at the beginning and at the end of the section. For example, in the sixth chapter of the Chhaandogya Upanishad, Brahman, which is the subject-matter of the chapter, is introduced at the beginning with the words, “One only without a second”, etc. (6.2.1). At the end of the chapter Brahman is again spoken of in the words, “In It all that exists has its Self”,etc. (6.8.7).

Para 186—Repetition is the repeated presentation of the subject-matter in the section. In the same chapter, Brahman, the One without a second, is mentioned nine times by the sentence “Thou art that”.

Para 187—‘Originality’ means that the subject-matter of the section is not known through any other source of knowledge. For instance, the subject matter of the above section, namely, Brahman, cannot be known through any source of knowledge other than the s’ruti.    

Para 188—The ‘result’ is the utility of the subject-matter. For example, in the same section, we find the sentences” One who has a teacher realizes Brahman. He has to wait only as long as he is not freed from the body; then he is united with Brahman”. (6.14.2). Here the utility of the knowledge is attainment of Brahman.  

Para 189—Eulogy is the praise of the subject-matter. The words in this section, “Did you ask for that instruction by which one knows what has not been known, etc” (6.1.3) are spoken in praise of Brahman.

Para 190—Demonstration is the reasoning in support of the subject-matter, adduced at different places in the same section. An example is—“My dear, as by one lump of clay all that is made of clay is known, every modification being only a name, and being real only as clay”—(6.4.1). This shows that the universe has no reality except as an apparent modification of Brahman, the only Reality. 

Para 191—Reflection is the constant thinking of Brahman, the One without a second, already heard about from the teacher, by making use of arguments in a constructive manner.

Para 192—Meditation is keeping the mind fixed on the thought of Brahman, uninterrupted by any other thought.    

 The result achieved by ‘hearing’ etc.

‘Hearing’ removes the doubt whether the upanishadic text which is the pramaaNa purports to teach about Brahman or about some other entity. This doubt is known as pramaaNa-asambhaavanaa, or the doubt about the pramaaNa itself.

‘Reflection’ removes the doubt whether Brahman and the jiiva are identical or not. This doubt is called prameya-asambhaavanaa.

‘Meditation’ is intended to keep off wrong notions such as “ The universe is real; the difference between Brahman and jiiva is real”, which are contrary to the teachings of the upanishads, by developing concentration of the mind. Such wrong notions are known as vipariita-bhaavanaa.     

                  Thus the purpose of hearing, reflection and meditation is the removal of obstacles in the form of doubts and wrong notions that stand in the way of the origination of Self-knowledge.

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