March 13, 2011: Hearing is not enough

Continuing his attempt to show the śiṣya the correct approach to vedānta study, the guru explains that ātma-jñāna requires more than just hearing (or speaking) the words 'aham brahmāsmi'. Like any other knowledge, understanding vedānta is a process: it requires clear thinking, the negation of doubts, and careful contemplation. In particular, because the teaching of vedānta seems to contradict our observations about the universe, one needs to be able to negate the observed universe as a lesser reality. This negation is called drśya-vilaya. The guru gives two examples to illustrate his point:

1. One does not become a king by simply declaring himself to be one.
2. One does not become rich by simply being told there is a treasure buried in his land.

As with all examples, the limitations of these examples need to be recognized. The guru is not implying that any action needs to be done in order for ātma-jñāna to be fruitful. He is simply trying to impress upon the śiṣya that if the vedānta study he is about to undergo does not immediately give him the mokṣa he is seeking, he should not find fault with the teaching. Instead, he should question whether he engaged himself in the entire process of understanding properly. An incomplete or vague understanding cannot be used to gauge the correctness of vedānta.

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Translations for next class:

69. यः that त्वया by you अद्य today कृतः made प्रश्नः question वरीयान्छास्त्रविन्मतः is considered great in the opinions of those who are well versed in śāstra सूत्रप्रायः clear and concise निगूढार्थः pregnant with meaning ज्ञातव्यः to be known च and मुमुक्षुभिः by the seekers of freedom (The question that you have asked today is considered great in the opinions of those who are well versed in śāstra. It is clear and concise, pregnant with meaning and is to be known by the seekers of freedom.)
70. शृणुष्व may you listen अवहितो uninterruptedly/attentively विद्वन् O wise one यत् that मया by me समुदीर्यते is being carefully unfolded, तद् that एतत् this श्रवणात् By listening सद्यः instantly भवबन्धाद् from the bondage of saṃsāra विमोक्ष्यसे you will be free (O wise one! May you listen attentively to what is being carefully unfolded by me. By listening to it, you will be instantly free from the bondage of saṃsāra)
71. मोक्षस्य of freedom हेतुः cause प्रथमः firstly निगद्यते is told वैराग्यम् dispassion अत्यन्तम् strong अनित्यवस्तुषु with reference to all the impermanent objects, ततः then शमः calming down of the mind च अपि दमः sense control तितिक्षा forbearance न्यासः giving up प्रसक्ताखिलकर्मणां of all the enjoined actions भृशम् deliberately (Firstly strong dispassion with reference to all impermanent objects is enumerated as the cause of freedom, then calming down of the mind, sense control, forbearance, and deliberately giving up all the enjoined actions.)
72. ततः then श्रुतिः listening to the teaching तन्मननं reflection on that सतत्त्वध्यानं meditation on the truth चिरं long िनत्यनिरन्तरं unbroken मुनेः for the seeker ततः then अपिकल्पं oneness परम् absolute एत्य having reached विद्वान् the wise person इह एव here only निर्वाणसुखं the unconditional happiness born out of the knowledge of oneness समृच्छति attains (Then comes exposing oneself to the teaching, reflection on that, and long, constant and unbroken meditation on the reality for the seeker. After that the learned seeker, having understood the oneness, attains unconditional happiness born out of that knowledge of oneness, here (while living) only.)
73. यद् that बोद्धव्यं to be known तव your इदानीम् now अात्मानात्मविवेचनम् the discrimination between what is and isn't 'you'. तद् that उच्यते is told मया by me सम्यक् properly श्रुत्वा having heard आत्मनि in the mind अवधारय may you understand (Now the discrimination between what is and is not 'you', that should be known by you, is being told properly by me. Having listened to it may you understand it in your mind.