Advaita Vedanta – Part 11
{C. OTHER TERMS (Contd…}
Definitions (along with explanation) covered in this issue:
“Mahaavaakyam {Great dictum/Declaration}”; “Vritti {Mental Modification/ Dispostion}”; “Shravanam {Listening}; “Mananam {Cogitation/Contemplation}”; “Nidi-dhyaasanam {Unbroken Mediatation}”; “Abhaavanaa {Ignorance of Reality}, Asambhaavanaa {Doubting the Reality} & Vipareeta-bhaavanaa {Contrary concept of Reality}”
79. “MAHAA-VAAKYAM {Great Dictum/Declaration}”:
The central idea of any “Mahaa-vaakyam” is practically the same, viz. the ‘identity’ of the “Consciousness within any Individual (microcosm) {Self}” and “Supreme Reality – Brahman (macrocosm).”
In fact, each “Upanishad” has its own “Mahaa-vaakyam“, which means “Great declaration“, of the same purport mentioned above.
There are 4 prominent “Mahaa-vaakyam-s“, which can be found in 4 different “Upanishad-s“, each one belonging to each of the 4 “Veda-s.”
1) “Prajnaanam Brahma|” – “Consciousness is Brahman.” {“Aitareya Upanishad – Rig-vedah.“}
2) “Tat-tvam-asi|” – “That you are!” {“Chhandogyopanishad – Saama-vedah“}
3) “Ayam Aatmaa Brahma|” – “This Aatman (Self) is Brahman (indeed).” {“Maandookyopanishad – Atharvana-vedah“}
4) “Aham Brahma asmi|” – “I am Brahman.” {“Brihadaaranyakopanishad – Yajur-vedah“}
The first sentence among the aforesaid ones is an “indicative statement (Lakshana-vaakyam)”; the second one is a “statement of instruction (Upadesha-vaakyam)”, say, by the Guru to the disciple; the third one is a “practical formula (Abhyaasa-vaakyam)”; and the last one is a “statement of Self-experience (Anubhava-vaakyam)” and all these have a sequence of –>”General/indicative statement –> teaching –> practice –> personal experience.”
80. “VRITTIH {Mental Modification/Dispostion}”:
One of the meanings of the ‘Sanskrit dhaatu’ (root) “vrit” is ‘to turn/revolve.’
The word “Vrittih“, which is derived from the above ‘dhaatu’ means “Mental Modification/Dispostion” (also called “Chitta-vrittih“) in Vedaantic parlance.
{Of course, there are many other meanings for the same, like ‘livelihood, profession, conduct/duty/behaviour’ etc. in our day-to-day usage.}
Most of the time we are deeply engrossed in “Jagat/Vishaya-aakaara-vrittih (mental disposition on one or the other sense objects of the world” – all are “Anaatman.“
While doing meditation, one should progress towards “Brahma/Aatma-aakaara-vrittih (mental disposition on ‘Brahman/Aatman‘ alone)” to the exclusion of all the other ‘Vritti-s‘, so as to get the experience of ‘identity with Brahman.’
81. “SHRAVANAM {Listening}”:
The ‘Sanskrit dhaatu’ (root) “shru” is ‘listen to/to be attentive‘ and the word “Shravanam” is derived from the same. Its literal meaning is “listening.”
In Vedaantic parlance, it is:
“Listening and discovery of the significance” of the identity of the ‘Individual Self’ and the ‘Supreme’, with the aid of ‘Mahaa-vaakyam-s (great declarations)” {“Vaakyaistadartha-anusandhaanam Shravanam bhavet|”} – Panchadashee 1-53
Of course, this listening of the pertinent passages should take place with full concentration, faith and reverence, with a view to understanding their meaning.
“Shravanam” removes ‘Ajnaanam (ignorance)’ of ‘not having any idea’ of the ‘Self & its identity with ‘Brahman‘ prior to this listening. (This ‘unawareness’ is called ‘Abhaavanaa‘ – see under ‘Abhaavanaa, Asambhaavanaa & Vipareeta-bhaavanaa‘, which are defined separately.).
For few seekers who are most eligible (‘Uttama-adhikaarin’), “Shravanam” itself may suffice and hence the sentence “Shravana-maatrena Jnaanam bhavati| {Jnaanam takes place just by Shravanam}.”
However, most others have to undergo ‘Mananam & Nididhyaasanam‘ (covered under the next two items) after “Shravanam.“
82. “MANANAM {Cogitation/Contemplation}”:
The word “Mananam” is derived from the ‘Sanskrit dhaatu’ (root) “man“, some of whose meanings are ‘to think, to know, to conceive.’
Based on the above, “Mananam” can mean ‘cogitation, understanding, inference arrived at by reasoning…‘
In the context of Vedaanta, it is stated as:
“Arriving at the possibility of the validity of the identity of the ‘Individual Self’ & the ‘Supreme’ through ‘logical reasoning” {“Yuktyaa sambhaavitattva-anusandhaanam mananantu tat|”} – Panchadashee 1-53
By doing “Mananam” successfully, one ‘owns’ the ‘Knowledge of the identity of the ‘Individual Self’ & the ‘Supreme’, of course ‘theoretically.’
“Mananam” removes “doubting the identity of the ‘Individual Self’ & the ‘Supreme’ {because of the ‘perceived’ apparent difference between ‘Jeeva, Jagat & Eeshvara‘}, in spite of having a ‘feeling’ that this ‘identity statement’ is a valid one {out of what had been heard (‘Shravanam’) in this regard}. The removal of this ‘doubt’ is done by ‘Yukti (logical reasoning).’ (This ‘doubt’ is called ‘Asambhaavanaa‘ – see under ‘Abhaavanaa, Asambhaavanaa & Vipareeta-bhaavanaa‘, which are defined separately.).
83. “NIDIDHYAASANAM/DHYAANAM {Unbroken Mediatation}”:
The word “Nidi-dhyaasanam” is related to the ‘Sanskrit dhaatu’ (root) “dhyai“, whose prime meanings are ‘to mediatate, to think of….’
In our context, It is the ‘profound & repeated meditation‘ on the essence of the ‘Great declarations (Mahaa-vaakyam-s).’
“When through “Shravanam” & “Mananam” the mind develops a firm and undoubted conviction (of the identity of the ‘Individual Self’ & the ‘Supreme’) and dwells constantly on that ascertained “Self” alone, it is called “Nididhyaasanam (unbroken meditation).”
{“Taabhyaam nirvichikitseऽrthe chetasah sthaapitasya yat| Ekataanatvam-etaddhi Nididhyaasanam-uchyate||”} – Panchadashee 1-54
{The word “Dhyaanam (meditation)” is taken to be synonymous with “Nididhyaasanam” by many. “Dhyaanam” too is related to the ‘Sanskrit dhaatu’ (root) “dhyai.” {Sage Patanjali defined “Dhyaanam” as “Pratyaya-ekataanataa Dhyaanam| (unbroken knowledge of the object of meditation).”} However, some opine that “Dhyaanam” is only a mechanical act that uses a ‘Mantra‘ and hence it cannot be equated to “Nididhyaasanam.“}
What ultimately remains after successful exercise of “Nidi-dhyaasanam” is the ‘existence’ of one & only one ‘Vriitih (mental disposition)’, viz. ‘Aatmaakaara-vrittih (mental disposition on ‘Brahman/Aatman‘ alone)’, to the exclusion of all the ‘Vishayaakaara-vritti-s (mental disposition on sense objects)’, the result being “Samaadhih (superconscious state).”
“Nidi-dhyaasanam” removes the feeling of “appearance of the One & only one ‘Aatman‘ as ‘Anaatman‘ in our transactional world“, in spite of one’s logical understanding that ‘Aatman‘ alone exists.” This ‘contrary concept’ is destroyed with the help of ‘Eka-taanataa (single-pointed concentration).’ (This ‘wrong/contrary concept’ is called ‘Vipareeta-bhaavanaa/Viparyayah ‘ – see under ‘Abhaavanaa, Asambhaavanaa & Vipareeta-bhaavanaa‘, which are defined separately.).
84. “ABHAAVANAA {Ignorance of Reality}, ASAMBHAAVANAA {Doubting the Reality} & VIPAREETA-BHAAVANAA {Contrary concept of Reality}”:
There are three levels in the realm of anybody’s intellect:
a) Ignorance of the “existence of the One & only One Reality”
It is the ‘ignorance’ of the ‘changeless substratum‘ behind this ‘changing phenomenal world.‘ Such a person has neither the idea of the ‘Reality’ nor even the ‘existence of such a Reality.’ This is called “Abhaavanaa.”
This “Abhaavanaa” is removed by “Shravanam“, which destroys that ignorance. (Please see under “Shravanam.”)
b) Doubting the identity of the ‘Individual Self’ & the ‘Supreme’ {because of the ‘perceived‘ apparent difference between ‘Jeeva, Jagat & Eeshvara‘}, in spite of having a ‘feeling’ that this ‘identity statement’ may be a valid one {out of what had been heard (‘Shravanam’).}
In other words, this is the notion of “impossibility of the existence of that One & only One Reality’, to the exclusion of all that is ‘Anaatman.” This is called “Asambhaavanaa.”
This “Asambhaavanaa” is removed by “Mananam“, by way of “Yukti (logic).” (Please see under “Mananam.”)
c) Persistent idea that the world is real, in spite of listening to various arguments against that feeling
This is a sort of ‘contrary concept of ‘Reality‘ and hence is called “Vipareeta- bhaavanaa.”
This “Vipareeta-bhaavanaa” is removed by “Nidi-dhyaasanam“, wherein one has ‘Eka-taanataa (single-pointed concentration).’ (Please see under “Nidi-dhyaasanam“.)