Three steps in the Knowledge Pursuit of Vedanta
Vedanta (the wisdom of the Upanishads) addresses the knowledge about the nature of the individual human, the Supreme, the world and the relationship between these three. In this article, we discuss the steps involved in the process of realizing that knowledge, as discussed in Brihadāranyaka Upanishad.
A typical situation in life
You have been experiencing fear on account of something and are unable to shake it off. When you look into the scriptures or seek guidance from someone, you learn that desires and attachment are the primary causes of fear. You have understood why you are so afraid, and have found a ray of hope in getting rid of it. And in the days that follow, you feel just fine. However, after a few weeks you find that you are back to square one with regard to the fear.
The following thoughts come to mind: “I thought I had understood it very well. I felt I had finally figured out a way out of this constant fear. Even though I had understood it clearly, why am I not free from it. The knowledge I had acquired from the texts (or a person) was not having the desired result. Why?”
Not cognitive knowledge
In the context of anything regarding external world phenomena, cognitive knowledge and understanding helps us deal with them. But when it comes to knowledge regarding our inner personality and realizing our true nature, cognition fails us in taking us all the way till the end.
Not to say that cognition and reasoning are not important. We shall see the role of cognition in the knowledge pursuit. But for completely internalizing (or realizing) this knowledge, we need to go beyond cognition. This internalizing or realizing is what we refer to (loosely) as ‘become part of the DNA’.
I am not suggesting that it is a matter of faith or belief. It is actually something that can be experienced by all. It is experiential!
While the above case referred to the idea of overcoming fear, in the Vedantic pursuit, we will be dealing with something far subtler than fear — the Self.
What is knowledge?
In spirituality, in the term ‘knowledge pursuit’, what is the meaning of ‘knowledge’? Nirālamba Upanishad 24 gives us the meaning of knowledge, thus:
“Knowledge is the direct realization that there is nothing other than Consciousness (Self). This Consciousness is of the nature of the seer (subject) and the seen (object), pervades everything in this universe, and is not subject to change like in the case of pots, clothes, etc. This direct realization is attained by restraining the body, senses and the mind, being in close association with a teacher, and by means of the process of listening, reflection and meditation.”
In other words, knowledge is the ‘knowledge of our true nature’; i.e., the knowledge of the Self; or the realization that ‘I am the Self’.
The Three-step Process
In the above statement, the Upanishad points out that knowledge is attained by ‘listening, reflection and meditation’.
In the Brihadāranyaka Upanishad 2.4.5, 4.5.6, Yājnavalkya tells his wife Maitreyi:
“The Self alone is dear to all, dearer than anything else in this world. It is the only thing worthy of attaining. Therefore, the Self alone should be made the object of attainment in one’s life.”
Then, he says:
“The Self should be heard of (from a preceptor and the scriptures); it should then be reflected upon, and then should be meditated upon. By realizing the Self through the process of listening, reflection and meditation, all this is known.”
What does ‘all this is known’ mean? In the very next statement, the Upanishad (2.4.6) provides the answer: “Everything — these worlds, these gods, these beings, and all these are nothing but the Self. For, everything arises from the Self, finds dissolution in the Self, and is the Self during its existence. There is nothing other than the Self. Everything is the Self.”
Ātmabodha 66 says: “Having been heated in the fire of knowledge, kindled by the process of listening, reflection and meditation, the individual (jiva), is cleansed of all the impurities (in the form of desires in the mind), and shines by itself like gold.”
Sarva-vedānta-siddhānta-sāra-sangrah 808–809 says: “Brahman (the Supreme Reality), that which is to be attained, which is spoken of in the Upanishads, is attained by subtle intellect. For those who do not have sharpness of subtle intellect, only by listening alone, and without constant practice of reflection and meditation, Brahman cannot be attained. Only by constantly devoting oneself to listening, reflection and meditation is Brahman attained.”
Let us now examine the three steps to Self-realization (realization of one’s true nature) are:
- Shravaṇa (hereafter referred to as Listening)
- Manana (Reflection)
- Nididhyāsana (Meditation)
Listening (Shravana)
Vedānta-sāra 182 defines ‘listening’ thus (the same idea is expressed in Sarva-vedānta-siddhānta-sāra-sangrah 811–812):
“The ascertainment of the purport of the statements of Vedanta (Upanishads), through six signs of knowledge, that establishes the conviction in the non-dual Existence which is Brahman (Supreme Reality) is called listening.”
The six signs or characteristics of the texts that discuss this knowledge are: (1) commencement, introduction, and conclusion, summing up; (2) repetition, practice; (3) uniqueness, unprecedented; (4) benefits of the text; (5) praise, eulogy regarding the text; (6) reason, proof, demonstration, evidence. (These are discussed in Vedānta-sāra 183–190.)
In Panchadashi 1. 53, listening is defined thus: “Investigation (inquiry) and subsequent discovery of the purport of the statements of the Upanishads regarding one’s true nature (i.e., regarding the Self, and the Supreme) is referred to as listening.”
The three primary sources of Vedantic knowledge are: (1) Bhagavad Gita; (2) Brahma Sutras; (3) Upanishads. Though the term shravaṇa literally refers to ‘listening’, it essentially refers to the process of acquisition of knowledge through studying the scriptures and/or listening to the words of a preceptor.
For listening to be effective, it is important to have shraddha, i.e., faith in the scriptures and in the words of the teacher.
Reflection (Manana)
“Scriptures are a burden to one who does not have the faculty of discrimination between the real and unreal. Knowledge is a burden to one who is attached”, says Yoga-vāsishtha 1.14.13.
This means, academic knowledge, i.e., mere listening to and studying the scriptures is not enough. That is why reflection and meditation are critical.
Vedānta-sāra 191 defines ‘reflection’ thus (the same idea is expressed in Sarva-vedānta-siddhānta-sāra-sangrah 812–813):
“Constantly introspecting over what has been listened to (from the preceptor and studied from the scriptures) about the non-dual Brahman (which is of the nature of the Self), by means of reasoning that is suitable to the statements of the Upanishads, is called reflection.”
“To establish by means of reason, the validity regarding what has been listened to (or studied), is called reflection.” [Panchadashi 1. 53]
Thus, reflection is about: Deep reflection or introspection on the Self; results in conviction regarding our true nature (the Self); it is not just faith or belief; it is supported by reason; and removes all doubts.
The word ‘reflect’ comes from the Latin word meaning “to bend back”. And the word ‘introspection’ comes from the Latin word meaning “to look within”.
Meditation (Nididhyāsana)
“The Self cannot be realized just by extensive study of the scriptures. Neither can it be attained by the capacity of the intellect (and by the retention power of memory); and nor by listening to the expositions about the Self from the wise”, says Kathopanishad 1.2.23.
Kenopanishad 1.3, says: “The eye does not go there (i.e., the Self cannot be perceived by the senses); speech does not go there (i.e., just by listening we cannot realize it); not does the mind go there.”
When listening and reflection of one’s true nature (the Self) are effective, it will naturally lead us to the next step — meditation.
Vedānta-sāra 192 defines ‘meditation’ thus (the same idea is expressed in Sarva-vedānta-siddhānta-sāra-sangrah 813–814):
“The steady flow of thoughts (like the uninterrupted flow of oil) regarding Brahman, to the exclusion of other thoughts alien to Brahman, like body, mind, and anything else which is not the Self, is referred to as meditation. The mind should completely be absorbed in the Self, and be completely full with the Self.”
“Having brought the mind to a state of doubt-free conviction, by means of listening and reflection, to constantly establish the mind in the Self alone is called meditation.” [Panchadashi 1. 54]
Through constant meditation upon the Self, one realizes (attains) the Self. If you ask, “what do I gain by realizing the Self”, here are the answers:
- “The knower of the Self, goes beyond sorrow.” [Chandogya Upanishad 7.1.3]
- “Knowledge is that which liberates.” [Vishnu-purana 1.19.41]
- “Knowing Brahman alone one transcends death; there is no other way.” [Shvetāsvatara Upanishad 3.8]
The state that follows, where the meditator and the meditated upon become one, is described thus in Panchadashi 1.55,
“In meditation, there is the one who meditates, the act of meditation and the one meditated upon. When one gives up the idea of meditator and the act of meditation, and becomes one with the object of meditation, that state is called Samādhi, which is like the flame of the lamp in a breezeless condition.”
Conclusion
Knowledge of the Self (as discussed in Vedanta, the Upanishads) is attained by shruti-yukti-anubhava. Shruti refers to the listening (or study); yukti refers to reason; and anubhava refers to one’s own direct experience. It is natural that listening/study and introspection will go on iteratively. Also, there is likely to be some iteration between introspection and meditation.
