Vedanta sapta Bhoomika

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Four Sodhonos r Part I - Srovono SWAMI ADVAYANANDA

Introduction when the firm thought 'ahath brahmdsmi' - termed 'brahmdkaraaytti' or 'akhar.tflakaraartti' - destroys the veil of ignorance covering Brahman and the self-effulgent Brahman reveals Itself. The knowledge of the mahaoakyas llke 'Tat taam asi' is the direct cause for the rise of 'brahmdkdraoytti'. This clear 'knowledge of the mahaaakyas' in turn arises through the practice of the 'four sddhands' (means). There is thus a causal ielationship between destruction of ignoran ce, br ahmdkdr aartti, knowledge of the mahaaakyasl and the 'four sddhands'. Sarhsara ends

Four Sddhands The four sddhands are: (1) 1raoarya (listening) (2) manana (reflection) (3) nididhydsana (contemplation) and .' (4) samddhi (meditation or absorption)'

The word 'sadhana'denotes the 'means' or 'method' for accomplishing a thing. Since the above four are the means for attaining the knowledge of the Self, they are termed 'sddhanrt'2. , Brrh*Akfr*rr. ttl h^"been covered in three parts - refer to the essays from June to Aug of Tapouan Prasad. Tlne mahattakyas were covered in a series of ten essays -

2005 issues

from JuIy 2004 to May 2005 issues of Tapouan Prasad' hive a clear enumeration of these four as the means for Knowledge in swami sadan and,a's vedanta-slra: " sraaanamanananidiilhydsanasamadhi-anuqlhanasya apekEitatpdt te'api pradardayante - Till such Realisation of the Consciousness which is one,s own self, it is ,r"""-rrury to practise *ratsana, manana, nididhydsana and samadhi. Therefore these are being explained"'

2 We

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That these are the four means for Knowledge is evident from the following Brhaddravyaka ltpanisad purrugJ, e.4.5 and 3.5.L): 3lreil-{r eR (5q, rr-dqi frfoq66*

sTrfl+ {r srt

ffi

fifu

ernila

,rer frFnh

iip

< g{ afroq,,

dtmd ad are dragta,yafu 1rotaayo mantaoyo nidiirhydsitaaya maitreyi dtmano od are darflanena firauaqtena matyd ztijfianena idarh saroarh oiditam. The self, my dear Maitreyi, shourd be rearised reflected on and contemplated upon.g

-.

- shourd be heard,

The terms' 6raaar.ta' (listening),, mAti, (reflection) and,aijff.dna, (contemplation) occuring in the above lrpanisadic text are indicative of '€raoar.ta','ffianana, and,.,nididhyasana,. Also note the following passage:

frHq qrMfuq ftffi eu gfr,

dFqrq Ettflut: qreci q

qrai ftuirQa

tasmdd brahmanah pa4ilityatu niroidya baryena tisthaseta balyarh ca pd7dityath ca niroidya atia muiil1... Therefore the knower of Brahman, having known allabout scholar-

ship, should tryto live upon that Knowledge; having known allthatstrength

and scholarship, he becomes contemplitive.

,balya, (strength) and . Tl". words 'pd1t/itya' (scholarship), ',mltni' (contemplative) in the above passage are suggestive of ' irarJaqta',' manana' and'nididhyasana;. The importance of the practice of samadhiis evinced through upaniqadic passages such as this soetd€oarata Llpanisad 1t.{01 statement:

ilRTftrqtrr( mwdr( ilflrflqr(

rflqFi frqrqrcnfrqfr,

iibhidhy anad y oj anat t atta abhaadt bhiiy aflcdnt ai€aamdydniayttifu. t a.sy

3

A similar sentence also rrccurs in

e

Byhailara4yaka upaniqad 4.s.6: ,,atma ad are drastaoyah dyqge sr:ute ian*

lrotaayo mantaoyo nididhyasita,ya maitreyi aimani kharvare saruarh aiditam."

Tapovan Prasad

rr

*it,,inu*

3'l

when you meditate on Him again and again, from this union of the nature of becoming one with the Truth, the cosmic mdya ceases. The phrase 'abhiilhyanail yoiandt tattaabhiiuat bhnyaf indicates

the continuous practice of 'meditation' or 'absorption'' This essay focusses on'€raaa4a', the first of the four sddhanas.

Sraoarya - Definition The word '6rflvar1a'is derived from the sanskrit verbal root '6ru', whichmeans 'to hear' or 'to listen'. Thus'6raaana' litetally ,hearing, or 'listening'. But in the context of vedanta, t]rle means term'draoa1o'|r.u" a deeper implication. It connotes the'tdtparyaaaadhdraqam - ascertainmenf of the essential purport of the teaching; as ' jioabrahmaikya - oneness of the individual with the supieme Self'. This asiertainment is accomplished through observing the six characteristic indications or signs in the teaching that are termed 'lihgas'. In Vedanta-sdra' Swami qraaa,ta: Sadanarida gives the following definition of

mui arq

qE+EiG,fu qffi

6r aaaryarh

ndma saStsidhalihgaifu aseqarsedantandm

atffiqf-++nur1rr

aduitty aa astuni tdtparydoadhararyam. By 6raaa4a is meant the ascertainment, aided by the six characteris lhe istic indications (or signs) that the final purport of all the Upanisads non-dual Brahman.a

The ascertainment ptoduced by 6ratta4a is just an intellectual ,the core of the l.tpanigadic teaching points out awareness that the oneness of the inner Self with Brahman'. Sraoana becomes the means to remove 'abhdaand'i.e., the notion that the oneness ('na of the individual with Btahman canrtot be true or possible

asti', 'na sambhaaati' od).

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How does one clearly determine for oneserf that 'jloabrahTalkyo - oneness of the individual with the supreme seri,, which lelds to Molqa (Liberation), is alone the centraipurport (tatparya) of the upaniqads, and not the attainm ent of'dhirma, artha or kama,through lhe performance of karma and updsand?:s In other words, how does one separate the essentiai from the non-

essential, the core from the subsidiary, the grain from the husk? six lingas

It is in this context that we find the knowlJdge of the (characteristic indications or signs) invaluab-ie.

$adaidhalinga The term 'sadoidhalihga' means 'the six (€ad) characteristic (aidha) indications/signs (liiga)'. These six indications are enumerated by the following traditional verse:

6q1q6i(i-q *qRitsrtEfdl $uq snffirqfuffirr

I

upakramopasarirhardoabhy aso, piiroatii phalam, arthao ildop ap attt ca lihgarh tdatp ary anirryay e s,In this

first step of 6razta4a the seeker comes to realise that t,rre lJpanisailsdo not have their import in dualisic experiences and accomplishments, such as uuuirri.,g heaven various karmas aid updsanas, notwithsiandint thJ;iltlri"]r"tiot, i., tiru lf.owt upani;adic passages. He appreciates that their menuoi, in the iima-kauda (ritualic section) but arso tn the jnana-kanga (llpanisads "ot ".,ry i."i;;6#ih" pruo"opt e(a1 * well jusfified because karma and. \ "paiia ur. bestowers of purity or nind ( citta6uddhi)

and.single-pointedness of the inteliect (citta-ekagrata) -;hi.ilA;;. for the Rearisarion ofthe serf. Citta-fiuddhi and,citta-ekairata.""g""d.,,iiin"n_rotuqtnyo, "rr"ruut which.in turn propel the individual to reach the Guru thus leading him to sraoana. Their importance continues till the very moment n*urrti"",;1ffi;il"#:#; only to one with a pure heart and singleaointed "r intellect.

e,weal

ffi'ffWE-[[-E[B'l :. , , "_",1:;. .1, 25 & .36, Chinnakadat'Slitd liruchlrapatli GeO OOa.",

in,r.l,th,B

r ih+ :#+"':]

iijii;il;rt#;i Tapovan Prasad

revii

In ascertaining the purport, the six signs or indications

are:

- the beginning and the conclusion declaration repeated 2. Abhyasa 3. Aptiraatd - uniqueness 4. Phalam - fruit (result or utility) 5. Arthaadda - eulogy (glorification) 6. Upapatti - reasoning It is through these six indications that the central purport of all teachings - including that of the Upaniqads - can be determined. The sixth chapter of the Chandogya Upaniqad, wil]rt the 'Tat taam asi' upadeqi (teaching), is commonly used by various Vedanta dcnryas to elucidate the 'qadaidhalifiga"

1. l)pakrama-upasarhhdra

1. lJpakrama-upasarhhdra - the beginning and

the concluslon: By this is meant the mention of the subject of discussion in ihe beginning as well as the end of the section6. The sixth chapter of the chandogya Llpaniqad has the following teaching in its beginning (upakrama): "ekam eoa adaitTyam - or\e only wiihout a seiond" (6.2.L). The same teaching of the nonduil Atman-Brahman is presented in the conclusion (upasathhdra) of the section: "aitadAtmyamidarh saraatn - all this has That alone as the Self" (6.8.7). Thus the same teaching of the non-dual Atman-Brahman is presented in both the beginning and the concluding portionJof the tlpaniqad,This reiteration of the topic both in thJbeginning(upakrama) aswell as the end (upasarhhdra) is the first characteristic indication of the central purport ( t Atp ary a) of the l.lp aniq ad. This' up akr ama-up as arhhdr a- eka- r fr p am - orr"ri"$ of both the beginning and the conclusion' is the first of the qadaidhalihga. 2. Abhydsa - tepeated declaration: This is the frequent presentatiLn of the subject matter in the course of the sectionT. ; VAd"t, Sa***k

ranapratipddyasya arthasya tadddyantayol.t upapdilanam upakramopa' sarhhltrau." 7 Vedilnta Sdra: "prakararlapratipiidyasya oastunah tanmadhye paunahpur.ryena pratipddanam

abhyasatt."

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An individual wanting something would articulate frequently his need of that particular object during the course of his conversation in order to impress upon the listener the exact thing that he wants. Similarly, it is only natural that the Upanigad will have its central purport (tatparya) being repeated frequently in various ways throughout the sections so that it becomes well-impressed in the student's mind. Thus we find the central purport of jtaabrahmaikyabeingenunciated nine times through the mahaoakya'Tat trsam asi - That thou art'in the sixth chapter of Chandogya Upanisad. This 'abhyrtsa - repeated deelaration' becomes the second lihga (indication) for deciding the central purport (tatparya) of a text. 3. Apfiroatd * aniqueness: The primary intention of the Vedas is not to provide the knowledge of things which pertain to the world (laukika-aisaya); f.or such things could be well

comprehended through other means

of valid cognition

(pramarya) such as peception (pratyakqa), inference (anumdna),

postulation (arthdpatti) and so on. 'What is the time now?' this can be known by using a clock. 'How to earn more money?, - is well answered even through means of knowledge other than the Vedas. Hence the central purport of the Vedas has to be something which is beyond the Jurisdiction of perception and the other means of worldly knowledge (alaukika-uigaya)'. The non-dual Brahman and its oneness with the inner Self cannot be known through any other means of knowledge apart from the Vedantas (Llpaniqads). The Chandogyn llpanigad (6.12.21 indicates this by "Sraddhatsaa saumya - Have faith (in this

Tapovan Prasad

35

r**' teaching), dear boy". This very fact, that the Knowledge of the identity of the Self with Brahman cannot be known through other means like perception and inference, stands affirmed when the Sruti (6.1,42) declares "dcdryaodn puruso aeda - one who has a Preceptor (to instruct him) knows". 'Apiiraatd' - translated as 'novelty' or 'uniqueness' - is the unknowability of the subject matter through any other means of knowledge (pramdqa) apart from the Srutis. Only such a subject can truly become the central purport of the Upanisads. 4. Phalam - fruit (result or utility): This is the mention of the result that accrues to the knower or practitioner of the knowledge spoken of in the Teachinge. This mention of the fruit is a powerful pointer to decipher the central purport of the Teaching. For, it is to emphasise the importance of the subject matter that the result is always voiced. The fruit of 'Liberation - becoming one with Brahman', is made explicit in the following statement of Chandogya Upaniqad (6.1,4.2): "tasya tdaadeua cirafi ydoanna aimokqye atha sampatsye - He has to wait only till he is 'delivered' from the body, and then he becomes one with Brahman". Identifying the object for which the fruit is pointed out invariably leads to the discovery of the central purport of the Teaching. This 'phalam' (frult) is the fourth lihga (indication) for deciding the central purport (tatparya). 5. Arthaodila - eulogy (glorification): This is the frequent praise of the subject matter in different sectionslo. This is usually of the nature of stating the good arising from the Knowledge or the evil that could arise from not knowing It. For instance, in the Chandogya Upanisad passage (6.1.3) we find Knowledge being extolled: "yena a{rutafu Srutarh bhaoati amatarh matam 8 Veddnta SAra: "prakara4apratipailyasya ailztittyazsastunal.t pramar.tantaru-naiqaytkara4am aparaatd." e Veddnta Sdra: "phalatu tu praknralrapratipddyasya iitmajfiiinasya tadanuglhanasya od tatra

"

ta tr a fufry amdttath pr ay aj onam. 1tt Veddnta "prakararyapratipddyasya

Sdra:

tatra tatra praiathsanam arthaoadal.r"

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aoijfiatarh aijfiatam

- that by which the unheard becomes heard, the unthought of becomes thought of, and what is unknown becomes known". Also we see that duality is condemned through upanisadic accounts that outline creation such as "tadaikgata bahu sydth prajayeya tattejo'asyjata - That Existence yil199, 'May I become many, may I gio* forth,. It created fire".7l Both these - praising non-duality ind reproaching duality - uiT at extolling non-duality, the central prrpo.I of thl Teaching. This'arthaoada' (eulogy) is the fifth lihga-(indication) for deciding the tdtparya. 6. Upapatfi - reasoning: This is the reasoning stated from time to time in the course of the Teaching to establish the truth tl" matter taughtl2. Notice the following statement (6.1.4): 9f "yathd saumya ekena mrtpindena santarh myniayan aijfiatarh syad -et:a adcdrambhanath oikaro nrtmadheyarh mrttika iti soiyam - DLar boy, just as through a single clod of clay all that is made of clay becomes known, for all modification is but name based upon words and clay alone is real." other similar reasoning using the illustrations of 'gold and its ornaments, (6.1.5) ani 'iron and the nail-cutte{ (6.'1,.6),, and also the summary statement "all these beings have Existence as their root, abodl and final place of merger" (6.8.4) show that the effects are illusory, the cause alone is real, and establish the oneness of the seH. rhis tl The section on creation finally goes on to show that the wise see oneness (refer 6.4.5). Thus plurality stands condemned by virtue of its being the experience of tire ignorant alone. 12

Yide.-v-edanfu sara: "prakaraltapratipailydrthasddhane tatta tatra 6rilyama4a yuktill

upapattih".

Tapovan Prasad

37

,upapatt{ (reasoning) is the sixth lihga (indication) for deciding the central purport (tatParya):

Conclusion \n 6raaana., using the above-mentioned

qad|)idhalihga (six characteristic signsfone determines the central purport of the VedAntic teachinlg to be the 'identity of the Self with Brahman'. once this is discovered,*raoatta is accomplished. At this stage, knowledge being just an intellectual awareness about the purport, It ir .,ut iul that there will be doubts regarding the real nature of the Self and Brahman, how the Self could be one withBrahman and.so on. These doubts are removed by the next sddhand -'tnanana' (reflection). The theory of 'saQoidhalirtga'to determine the central purport of a text is i great contribution of the ancient Indian thinkers

to world thoright and a proof of their tremendous analytical of determining Jhe central purport capabilities. -useful, Tliis technique not just for the lJpanisads bttt for teaching in any is field, be it literature, physics or economics' Acharya Sankara and other stalwarts oi Adoaita VedAnta have used this methodology to establish that the entire vedas have jta abr ahmaifi a' as their essential purpo ft (p ar ama-t Atp ary a) .13 ,

13

ln Taittiriya

Upani1ail:

,)yaiand!'

Upo*io^o'and.-upasarh6ra: 'brahmaoidipnoti param' and'dnando brahmeti (3) Apantata: 'y9 oed1. respectively (2) Abhaasa: \a yaicayan puruqe yaicasaoaditye sa ekafi' bhayarit gato bhaaati' so ptotoi, atha oinilate 'oit"ynn pratiefiarh ti) ;rt;;- ;;irry,;*; (5) Arthioadi: ,so wmayata, (6\ Upipatti: 'asanneoa sa bhaoati asadbrahmeti oeda cet, asti 1t1

brahmeti cedoeila santamenatu tato na syat.'

ii"U'

u]ira'ko hyeoanyatknb praryyadyadeqa dki6a anando

(l) lJpakrama ar.d l)pasarhhara ate 'fltha,^pard yaya and,'brahmaiaedamamrtafi Purastat' respectively. Q) Abhydsa: tadakqaramad'higamyate' in

Murydaka lJpaniEail:

';-;;;i":r;;r;

ei"Tuairi,

*d,

satyam', 'tadctadatqarnil b.iatuna', 'tameaaikarir ianatha atmanam'

io^ 'r- calquqa gr.lryate.na,i oa:a' nll 'oeddntaoiifidnasuni6{rc. 1i1 apn roLa: Startlng ,niiafijanafi parafi samlamupaiti', 'brahma aeda brahmaiaa bhaoati' phalam: iiiarin4r,'(4) arti*riio, 'yatha sudtptitpdztakntloisphuliigdfu' lSl '*nii*'laon

6) Upapatti: tury!!!"

z:ijiatam bhaiati iviifranaprafiinaipa-upapaiti)

'

bhagaao ttiifiate source Vidoanmanoraftiani of-

would be to try finding the purport of Rbmatirthn.In -,ltiahranma*ya'the same way, a good eiercise in other UpiniqiaX bxts, Bhagaoad Geeta etc., using the qafutidhalihga technique. September 2005

r FourSodhonos

Partll - Monono

SWAMIADVAYANANDA Introduction Brahmakaratsrtti puts an end to ajfidna (ignorance) and bestows the Knowledge of Brahman. The four sadhanasfor generating brahmdkararsrtti(and thus the Knowledge of Brahman) are: (1) 1raaana (listening), (2) manana (reflection), (3) nididhydsana (contemplation) and (4) samadhi (meditation or absorption)' In the last essayl we saw the nature and purpose of the fitst sadhand - lraaana (listening). This essay is devoted to the second sddhand - manana (reflection).

Definition 'doubt resolving venture'. While Manana, the second step, is a 'intellectual ascertainment' of the purport *raaana produces an 'intellectual 'jTaabrahmailcya', manana ensures an of Vedanta as conviction' about what has been so ascertained through €raaana. To ascertain that the Upanipads have their purport as 'jtaabrahmailcya' is one thing and to be intellectually convinced about it is altogether another matter. After 1raaaPa of the l)panisadic teaching, it is but natural for the seeker to have 'How can the limited individual be the infidoubts such as 'How can the perceived world be mithya?' and so on nite Self?', - for, the subject of the 'non-dual Self is indeed subtle. Unless these doubts are resolved, there can be no conviction whatsoever about the non-dual Self. t R"f". t" th" S.pt"-ber f005 issue of TapoaanPrasad Fo:urrSddhands:Part I Sraaa4a.

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The term 'manana',usually translated as ,reflection,, is derived from the Sanskrit verbal root - 'man, -,to think,, ,to reflect' or 'to ponder'. Manana is of the nature of 'self-reflection'or'self-dialogue' (sallapa)- a question and answer thoughtseries - that one invokes within the intellect with the aid of logical reasoning.sri swami sadananda defines 'manuna'in his work Vedanta-snra:

qai arq gil€q gfi-ftr+*g", iqr-nqgqgftffT' affi{t-d{ si-gfuf,-.T(tl

mananarhndma {rutasya adaittyaaastunah aedantanu gunayuktibhih anfilaratam anucintanam. "Mananais the constantreflection on the non-dualrruth, that has alreadybeenascertained by 6raaa4a,through theaid of reasoning thatis in accordance withthe teachingof the lJpaniqads."

The Role of Logical Reasoning Logical reasoning is indeed a potent rational exercise.It acts as a (1) Truth-verifying tool and (2) Conviction-creating tool. Given certain specifics,logic helps us to infer and ascertain whether something deservesthe label of fact or whether it is to be relegated as a mere figment of the imagination. when its veracity is ascertained,it is natural to develop an inner conviction about what has been so ascertained.Tf elplain with an illustration, someone tells me that the distant niountain is on fire. I look in the direction of the mountain and see that there is smoke rising from it. Based on the prior knowledge of the invariable concomitancebetween smoke and fire,.I amlogically able to infer that the mountain is on fire. This logical infLrence does a two-fold job; firstty, it enablesme to come to a decision about the statement that the 'mountain is on fire' - truthverifying tool and secondly, it enhancesmy conviction about the heard statement that the mountain is on fire - convictioncreating tool. Tapovan Prasad

33

In matters concerning Self-Knowledge,the role of logic as a truth-verifying tool is indeed limited, becausethe Self as such remains beyond the ken of intellectual knowledge or verification. It is becauseof this reasonthat the Sruti is accepted in Vedantaas the the primary means for Self-Knowledge. F{owever even if logic does not play its usual full-fledged role of a truth-verifying tool, it does clarify for the intellect that the non-dual Self expounded by Vedantais cogent and consistent, within the boundaries of certain Scripture-based facts. This appreciation of the cogency of.Vedanticphilosophy enables the enquiring seeker to conceive the possibility of the non-dual Self's existenceand negatesdoubts about Its non-existence.This in turn engenders conviction in Self-knowledge and the seeker moves forward in his spiritual pursuit. Just as a stick given to a lame man helps him to get up and walk, so too does logic help the spiritually lame to take his first few confident steps towards Self-Knowledge.

Veddntanugunayukti At the intellectual level, logic is the most powerful tool that man possesses.Yet the wise are quick to give a warning note: 'Logic is a trustworthy servant but an undependable master'. This is becausein the tradition of Vedanticteaching,logic is not regarded as the direct'means to establish or know anything. This is especially true in matters concerning Self-Knowledge. What can be proved by logic can be disproved equally well with logic. Hence the famous adage: 'Logic is a double edged sword' - it can cut both ways. The Brahma-slitra(2.1,.11)voices 'tarka-apratisthdndt - reasonthese concernswhen it declaresing has no sure basis'. The Kafhopanisad(1.2.9) warns about blind belief in reasoning (tarka) and emphasisesits incapacity 'naisd to bestow Self-Knowledge: tarkena matiriipaneyd- The conviction of th" Self is not attained by mere ."urorr-ir,g.' If logic has to benefit and not harm the seeker,it has to be a 'construction' mr the foundation of fact and truth that has October2005

l

been arrived at through iruti - the primary valid means for self-Knowledge (pramdr.ta)2.It is of utmost importance to have the facts right before starting the process of logical reasoning. when the facts - the very foundation of logic - are shaky, thle conclusion arrived at by logical reasoning will surely become undependable. when the facts go amiss - the logic turns fallacious. The non-dual Brahmanis the 'fact' that has to be ascertained by 6raaa4a- listening to the Guru's exposition of vedanta.only when this foundation is securedoes the function of logic begin. Flence the definition of mananain vedanta-sararightly makes the mention of 'uedantanugunayikti- reasoning that is in accordancewith the lrpanisads'.Indeed for the one who uses logic without faith in the scriptures, the very samerogic would turn out to be his Achilles' heel. Two Streams of Reasoning Manana is a reason-basedquestion-answer thought series (sallapa)'If one is ignorant, clumsy or unskined in the art of reasoning, rather than engendering understanding, reason could endanger it. The unskilled find fresh doubts iisitrg and the existing confusions becoming more confounding! Hence the need to first learn the art of reflection through a thorough study of Vedanticteits3. The ultimate Truth expounded by the lJpantiga.ds is the'nondual self', which is bereft of all differences whatsoever. After this ascertainment,the seeker'sattempt in mananais to reason out for himself this non-dual nature of Brahman As long as the world is considered to be different from the self, theie is no possibility of arriving at the non-dual Brahman.The non-dual 2 Logic cannot be built on the foundation of logic. Logic built on the foundation of logic is a veritable sand-palace built on the foun-dation of sand! 3 Lakgmtdhara Kavi's Adaaitamnknranda is a'manandtmaka granthn, (text that embodies the principles of reflection). A study of this text will help a seeker perfect the art of reflection.

Tapovan Prasad

35

nature of Brahmancan be establishedby either of the following two streams of reasoning: (1) Reasoning that the world is Brahmaz: In this method the world of names and forms is logically reasoned to be Brahmanalone. This oneness (abheda)in turn establishesthe non-dual nature of Brahmanfor what remains is Brahmanalone without the world being distinct from It. (2) Reasoning that the world is false: In this method reason is used to show that the world is false (bheda-badha). When the world is negated, the non-dual Brahman alone remains. The former stream of reasoning is termed by VedantaAcdryas 'abheda-sadhaka-yukti - rcasoning that engenders oneness' as = (abheda non-difference; sadhaka-yukti= reasoning that enables) 'bheda-badhaka-yukti - Iogic that negates while the latter one difference' (bheda= difference; badhaka-yukti= reasoning that negates).Both these streams of reasoning are but two ways to understand the non-dual nature of Brahman Even though they differ in their approach and methodology, their goal is to establish the non-dual Brahman alone. The difference in adhakamethodology b etween' abheda-sadhaka-yukti' and' bheda-b yukti' as well as their oneness in establishing the non-dual Brahmanwill become clearer when we analyse these two streams of reasoning with their respective illustrations.

l. Abheda-sddhak a-yukti By reasoning that the world is nothing but Brahman alone, 'abheda-sddhaka-yukti'establishes the non-dual nature of Brahman.Note the question-answer thought-build-up (sallapa) involved in this type of reasoning: Q: What is the true nature of the world (jagat), which is perceived as being constituted of both the inert and the sentient? A: The world (jagat)is of the nature of Consciousness.For without the presenceof Consciousness(i.e.,Brahman),t}:teworld is never perceived. October2005

Q: Even if it be true that the world is never seenwithout the presence of Consciousness,yet the world is seen along with Consciousness- thus there are two different entities - (1) world and (2) Consciousness! Where then is the question of a nondual Brahman? A: The world is peceivedas: (1) 'existing' (asti),(2) ,revealing, (bhati)and (3) 'giving happiness. (priyam).These three aspects are respectivelythe'sat','cit' and'ananda'aspectsof Brahman. Sincethe world exhibits these three aspects-'Asti',,bhati, and 'prryam' the world is Brahman alone. Q: Even if the world be in part sat-cit-dnanda Brahman,yet it is part names and forms also. Would this not imply that sat-cit-dnanda Brahmanco-existswith the names and forms (nama and riipa)? Thus there is still duality - (1) Brahman and, (2) names and forms! A: Names and forms (nama and rilpa) have no existenceapart from their substratum, in other words, they do not have independent existence.Gold ornaments - bangle, necklaceand so on - have no independent existence apart from their substratum gold. In the same way the world of names and forms has no existence apart from their substratum sat-CitAnandaBrahrnan.Hence notwithstanding the fact of their being perceived,names and forms do not have an independent reality and hence cannot be consideredas being distinct fromBrahman. Since the world is thus Brahmanalone, Brahmanis verily non-dual (adaaita).

II. Bheda-badhaka-yukti By reasoning that the world is false, 'bheda-badhaka-yukti, establishesthe non-dual nature of Brahman Note the questionanswer thought-build-up (sallapa) involved in this type of reasoning: Tapovan Prasad

Q: How can Brahman be non-dual when the world is perceived? A: Becausethe world is false and hence does not truly exist. Q: How is the falsity of the world established? A: The world neither exists before its creation nor after its dissolution. It only appears in the time-segment between its 'that which does creation and dissolution. Logic advocates: not exist in the beginning nor in the end does not exist in the middle also'. By applying the above logic it becomesclear that the world has no true existence. Q: If the world is thus unreal (i.e., does not have any true existence)then it should not be perceived at all! A: Perception is no testimony of reality. Even though the illusory misapprehended snake is perceived, or a dream is perceived, they do not have any reality. They exist when ignorance reigns and disappear the very moment Knowledge rises. In the sameway, the world also appears during the timespan of ignorance alone and gets negated at the dawn of SelfKnowledge. Since the world is just an aPPearanceand has no reality whatsoever, Brahmanis certainly non-dual. the methodology was to show While in'abheda-sadhaka-yukti' 'perceived world is Brahman alone' (abheda-sddhaka that the 'bhedaand thereby establish non-duality, the methodology in 'falsity of the world' (bhedabadhaka-yukti'is to reason the badhaka)and thus establish non-duality. It is evident that even though they differ in their methodology, they converge in their aspiration to establish the non-dual nature of Brahman.

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There are many forms of such logical reasoning for both the abheda-sadhaka-y ukti and the bheda-b adhaka-y ukti rogic streamsa. Pleasenote that both the above logical thought movements abheda-sadhaka-yukti - are in consonance and bheda-badhaka-yukti with scriptural assertions.Truly speaking, they are based on upanisadicdeclarations,and hence in no way contradict them.

Complementary role of 1rauaqa and,manana 'Pramd4a'is

the term used in Indian philosoply (dar6anas) for describing a'means of knowledge'; and'that which is known through a 'pramdna'is termed 'prameya'.To explain: 'pratyaksa' (perception) is the means of KnoWledge for knowing ,forms and colours'. 'Pratyaksa'(perception) is hence termed ,pra*dna' and 'forms and colours' are given the appell ation 'prameya,. since the upanisads are the means of knowledge as far as the non-dual Brahman is concerned, the lJpanisadsare called 'pramdlta' and the non-dual Brahmanis designated.,prameya,. 'What is the final purport of the llpanisads?,- this is a doubt pertaining to the means of Knowledge (pramd\a) i.e. the Upaniqads.By {raaarla one ascertains the purport to be 'brahmasatyath jaganmithyajruafubrahmaeaana oporoh- Brahman alone is real and the world false; the individuar self is identical wit}l Brahman'.Hence Sraaarya is described in certain vedanta text books as removing 'pramdna-gata-sandeha, or doubts pertaining to the means of Knowledge,. Doubts such as 'How can Brahman alone be real?,,,Why is the world false?', 'FIow can the individual Self be one with awhat does the term 'yukti' (reasoning) mean? what does it encompass?The six means of. valid cognition recognised by Adaaita vedanta are: (1) praiyaksa (perception), (2) anumana (inference), (3).upamana (comparison), (r) aithapatti lpostulition), (5) anupalabdhl(non-cognition) and (6) iruti (ierbal testimony). Apart from pratyakqa(perception) and sruti (verbal testimony) all the rest - anuma,na (inference), upamdna(comparison), arthapafti (postulation), anupalabdhi(non-cognition) - fall under the category of'yukti'or'reasoning'. A detailed analysis of all these reasoning forms for both abheda-sadhaka-yukti and bheda-bddhaka-yukti is seen in the commentaries on Sant Niscaladasa's Vicdrasagaraand SrisesddriSiva'sNanapoaaddakaftalai. Tapovan Prasad t

Brahman?'- are all 'prameya-gata-sandehas' i.e.. doubts that pertain to the very subject matter (prameya).Manana removes these' prameya-gata-sandehas' .

Thus {raaana and manana play complimentary roles in removing doubts (sandeha). The former removes 'pramdna-gatasandeha',while the latter puts an end to 'prameya-gata-sandeha

Conclusion Conviction arises from clarity alone. Clarity results from understanding and understanding is a product of Knowledge that is free of doubt. Manana (reflection) helps a seeker attain this clear Knowledge and thereby facilitates conviction. Hence the paramount importance of mananain Vedantasddhand. But even after doubts have been weeded out and the seeker is intellectually convinced that he is indeed the supreme nondual Brahman,he still experiences sarhsdra.Forced by the powerful legacy of past tendencies that he has accumulated through many janmas (births) of identification with the nonSelf, the seeker still continues to identify with the body, mind etc. These past tendencies - termed aAsands- are extremely strong and possess the power to hold in abeyance all the intellectual Knowledge which one has gained through 1raaana and manana and prevent abidance in Self-Knowledge. These oasanasare challenged by 'nididhyasana'(contemptation) - the third sadhand.We shall take up nididhyasanafor study in the next essay. May the Lord's grace and the Guru's blessings flow in our hearts as consistent self-effort and enable us to become established in Self-Knowledge. t Th" t*C'trrhililr' and.'asnmbhazsand' are tsed synonymously with'sandeho', Hence 'pramdna-gata-sandeha' 'pramd4a-gata-sathiaya' 'prumafta-gatacan also be termed or asambhdaand'; and'prameya-gata-sanileha' can be termed'prameya-gata-snhiaya' or ' p r ameya-g nt a- asambhdvarE',

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SWAMIADVAYANANDA Introduction We have already seen the nature, Purpose and importance of *raaana (listening) and manana (reflection), the first two (means)for Realisationl.In this essaywe shall take up sddhands 'nididhyasnna',the thfud sadhana. for study Through 1raaanaone comes to ascertainthat the essential knowledge (jfiana) envisaged by the Upaniqadsis the identity of the inner-Self (pratyagdtman)with Brahman' Various doubts about this knowledge are removed by tnanana,the second sadhand-step. Thus at the end of *raaaqtaand manana,the seeker has come of the Self. to the 'doubtless Knowledge' (sarh1ayarahitajnana)

lftdna and Vijnana Mere 'intellectual Knowledge' - even if it is doubtless - is not the 'actual Experience'(anubhatil.The BhagaaadGeeta2uses 'ifliina' to two distinct words to differentiate them - the word 'aijfidna' to indicate 'doubtless intellectual Knowledge' and indicate 'actual Experience'. That the intellectual Knowledge of the Self is different from the actual Experience of the Self is 1 For '6raaa4a'and'manana'refer to September and October 2005 issues of Tapoztan Prasad. 2 Yide BhagaaadGeeta(Verse 9.1) "...jfianah oijftdnasahitarityajifiatoa moksyase'6ubhat."

Tapovan Prasad

evident to all seekers.It is the universal experienceof all seekers that they are still within the powerful grip of ignorance-based thoughts' such as notions of doership and enjoyership, likes, dislikes, desire, anger, greed, delusion, pride, jealousy, fear and so on, notwithstanding the clear intellectual Knowledge that the Self is the all-pervading Brahman,which they come to enjoy after the processof study and reflection. The presenceof such strong notions and ways of thinking is a clear sign of the continued existenceof ignorance. Seekersoften wonder what they should do further in their sadhanato get rid of these persistent disquieting notions and thoughts. Viparlta-bhdaand 'I TheVedanflcKnowledge of am the all-pervadingBrahman' 'I am the (limited) not-Self'. The is contrary to the notion of 'I notion of am the not-Self' gives birth to the ideas of doership and enjoyership (knrtrtaa and bhoktrtaa),which further ramify into desire, anger,greed and so on. These thought ramifications, especially their root-thought - the identification with the notSelf and the notions of kartytua (doerchip) and bhoktrtaa 'uiparTta'aipartta-bhdaand'. The term (enjoyership)- are termed 'contrary notions' i.e., notions that are bhdaand'literally means 'I am Brahman'. antithetical to the Knowledge Knowledge (jfiana) fructifies into Experience (aiifiana) only 'aiparrta-bhdaands'are overcome. And as long as when these 'I am the 'aiparTta-bhaaands' are present, the thought of these infinite Brahman' gained through 6raoa4aand mananaremains rather shallow and superficial and does not become the potent auytti'3which destroys ignorance. An and compelling' brahmdknr example will make this concept clear: In the game of chess, it is easy to attack the king when his supports - the queen, bishops, elephants, horses and soldiers - are defeated. As long as this'armyiprotects the king, it is difficult to attack him- In 3 For 'brnhmdkfuraoytti' roter fuly and August 2005 issues of TapooanPrasad. November 2005

the same way, it is possible to overcome ignorance, when its defence, constituted of the aiparlta-bh7aanAs (contrary notions) - identification with the not-Self, kartytaa and bhokrtT)A,ego, desire, anger, greed and so on - are weakened. The third and fourth sddhands- nididhyasanaand samddhirespectively - aim at destroying these aipartta-bhdannAs. This prospect of aipartta-bhaaanascontinuing to hold sway, in spite of the intellectual Knowledge of the Self and the absolute need to eliminate the aiparlta-bhaaanas(contrary notions) for gaining the experience of the Self is emphasised in many Adaaitic works. The following is a verse to this effect from Sri Sankaracharya's Viaekacndamani(verce 267):

q Tg;vfr l-^"fr qRFils;rTRqI q-airirrrsc+tfrfr E6rdrTstq.dsrtg' r trgr€uqtss.:qfrfr{fdr qtsq+{t[qq-dr( gft $g€-dk{gafr *rr