Sri Sankaracharya, the greatest exponent of the Advaita Philosophy, has in five short verses given the essence of spiritual practice for the benefit of those seekers who are treading the path. This 3rd verse is an exposition on Manana and Nididhyasana to be practised by the Sadhaka till he gets over the idea of “I am the body” and gets fixed in Brahmakara Vritti, the firm conviction “I am Brahman”.
ORIGINAL Verse ———-
“Vakyarthascha vicharyatam,
Sruti-sirah-pakshah samasriyatam,
Dustarkat-suviramyatam,
Srutimatastarko ‘nusandhiyatam I
Brahmaivasmi vibhavyatam aharahah,
Garvah parityajyatam,
Dehe-ahammatir-ujjhyatarn,
Budha-janair-vadah parityajyatam”
a) “Vakyarthascha vicharyatam-Let the implied meaning of the great sentences be reflected upon.”
After Sravana the next stage is Manana i.e., pondering on the import of the Mahavakyas. The Sadhaka should reflect over the meaning of the dictum he has heard from the Guru. During this process of ratiocination, several doubts may arise in his mind, because he has only intellectually grasped the meaning. The knowledge obtained is only indirect and not direct. Till direct knowledge of the Atman-Brahman-identity which is the import of the Maha Vakyas, dawns on him, he will be haunted by various doubts. The scriptures and the Guru’s further personal instructions should be strictly adhered to in the process of ratiocination. Arguments in favour of the implied meaning of the dicta alone should be resorted to. The disciple should not enter into vain arguments or into those which are not traditionally accepted by the wise and the scriptures.
b) “Sruti-sirah-pakshah samasriyatam-Let him resort to the Upanishads completely.”
Hereafter, the Sannyasin should resort to the Upanishads alone. All his thoughts should be centred round them. From the time of rising from the bed till he goes to bed again at night, his mind should be engaged in reflection. This would certainly dispel all his doubts. He should not depend now on those texts in the Vedas dealing with Karma and Upasana which have to be treated as subordinate or subservient to the Mahavakyas.
All those portions of the Sruti have served their purpose as far as this aspirant is concerned and have therefore to be set aside.
c) “Dustarkat-suviramyatam-Let him completely desist from all unnecessary argumentation.”
Mere dialectic disputation and scholastic discussions should be avoided by the aspirant. He should also refrain from entering into discussions with those belonging to other philosophical schools, for they involve the risk of his faith being shaken violently.
d) “Srutimatastarko ‘nusandhiyatam-Let him always engage in the investigation and enquiry on the lines of the arguments of the Sruti.”
The Sruti is interested only in the Atman-Brahman-identity which fact is established through the Shat-Tatparya Lingas,the six tests for ascertaining the meaning of scriptural texts. They are the Upakarma-Upasamhara (introduction and conclusion), Abhyasa (repetition of the topic at intervals), Apurvata (originality in the teaching), Phala (result achieved from it), Arthavada (eulogy) and Upapatti (demonstration through reasoning). It is an accepted principle that the intended meaning of a scriptural text should satisfy one or more of these six tests. Here, in the case of the Mahavakyas, they satisfy all the six tests as may be seen from the sixth chapter of the Chhandogya Upanishad.
e) “Brahmaivasmi vibhavyatam aharahah-Let him always entertain the Bhavana,the inner feeling,I am Brahman.”
Having cleared all doubts and come to the unshakable conclusion on the implied meaning of the Upanishadic propositions, the Sannyasin is instructed to keep the consciousness “I am Brahman” uninterruptedly like the continuous flow of oil from one vessel to another. The “I” gradually drops off. It merges in Brahman. This is called Badha-Samanadhikarana in the Vedantic parlance. The aspirant has through the process of Anvaya and Vyatireka (synthesis and analysis) discriminated the Atman and not-Atman in the earlier stages of his Sadhana and has through the Neti Neti (not this, not this) doctrine (given in the Brihadaranyaka Upanishad) eliminated everything in the Samashti (the universal or macrocosm including its final constituents of the five subtle elements beginning from earth and ending with ether) and everything in the Vyashti (the individual or microcosm beginning from the gross body up to the intellect and also the ego, with the organs, Pranas and the mind in between). After this elimination he is face to face with the Unmanifested (Isvara) in the macrocosm which is the Prajna (the individual in the causal or deep sleep state) in the microcosm. Really there is no distinction between the microcosm and macrocosm because the latter is inclusive of the former. Without allowing him to slip into a state of Sunyata,complete non-existence of Nihilists,the Mahavakyas save him and take him to the final state of Brahmic consciousness.
f) “Garvah parityajyatam-Let the Sannyasin renounce the feeling of pride and arrogance.”
Let him not have the feeling of superiority complex, for it is sure to drag him down from the spiritual heights to which he has risen through Brahma-Bhavana. The thought “I am spiritually advanced, others are still worldly” should never rise in him. Because such thoughts are contrary to facts from the view point of the absolute to which he is moving. In the final state described by the Mantra “Sarvam Khalvidam Brahma” everything here is verily Brahman, the pure undivided Consciousness, where is the justification for the feelings of “I”, “you” or “he” ! In the absence of these how can there be pride and haughtiness! To reach this highest state the Acharya asks the Sadhaka to practise consciously absence of pride.
g) “Dehe-ahammatir-ujjhyatarn-Let the feeling “I am the body” be given up.”
The root cause of sufferings is the feeling “I am this body”. This idea is so deep-rooted as a result of the mutual superimposition of the characteristics of the body on the Atman and those of the Atman on the body. All spiritual practices are aimed at the removal of this false superimposition. But this cannot be done so easily as it is the effect of beginningless Ajnana and it will die only when the Ajnana is destroyed. Ajnana is destroyed only through Samyag-Jnana—the knowledge of Aham Brahmasmi. When this knowledge takes firm root in the Sadhaka, the Ajnana in the form of “I am the body” will disappear.
h) “Budha-janair-vadah parityajyatam-Let him completely give up arguments with the learned.”
When the Sadhaka thus progresses in the spiritual path, he realises the real cause of human suffering in this world. He himself, as a result of his Sadhana, begins to have glimpses of the Reality which give him the Supreme Peace. He now wants to share this with others and with this good intention he starts preaching Yoga and Vedanta. In the course of this work done with the best of intentions he may, without himself knowing it, entangle himself in fruitless arguments with the learned and the wise. Reality Absolute is beyond Sat, Asat and Sadasat-existence, non-existence and existence-cum-non-existence. It is neither non-dual, nor dual, nor a combination of both. At the same time, being immanent, It includes all these and yet remains transcending all. It is beyond all words and thoughts. Hence, when one tries to explain It to others he has necessarily to come down from the level of Absolute Reality to the realm of relative reality or the not-Atman. In this realm of not-Atman there can be no end to arguments, for all arguments depend on the ever-changing intellect. Therefore, the Sadhaka, even though he has reached a high stage in spiritual evolution, is warned not to enter into arguments with the learned.
.. to be continued in next blogs.
