Lessons in Vedanta

Lesson-23

We understood about 'Adhyaropa', in the previous lessons. Based on our understanding, we have also come to know that there are seven stages. These are called as Sapta Sopanas (sapta - seven, sopana - step). They are:

1. Ajnaana (ignorance)

2. The two avaranas (veils)

3. Vikshepa

4. Paroksha Jnaana (indirect knowledge)

5. Aparoksha Jnaana (direct knowledge)

6. Duhkha nivritti (respite from suffering) and

7. Ananda prapti (attainment of happiness)

Dashama Nyaaya

To facilitate easy understanding of the above concept, a popular parable is often quoted. This is a story of 10 stupid students of a guru called Paramananda.

Once the ten disciples of Paramananda had to cross a river. After crossing, the leader of the Shishyas wanted to make sure that all the ten had safely crossed the river. Each time he counted the heads, the sum added up to only nine. This was because, he was forgetting to include himself while counting. He was now convinced that the tenth disciple had drowned in the river and he began sob with remorse. Here, forgetting himself is called Ajnaana (ignorance). (1)

To assume that the tenth person is not to be seen is the play of the two types of Avaranas (Abhaanaavarana and Asattvaavarana, see Lesson 22).(2)

To assume that one of them had drowned is Vikshepa. (these constitute three stages)(3)

By then, another traveller who was passing that way asked the leader as to why he was crying. When the leader told him everything, the traveller counted the heads and confirmed that all the ten were there. The leader thought that the tenth person was somewhere nearby and stopped crying. This is Paroksha Jnaana (indirect knowledge)(4)

The traveller was relieved to see that the leader had stopped sobbing. He then pointed his finger towards the leader and said 'this is the tenth one'. It was now absolutely clear to the leader that the 'missing' person was none other than himself. This is called direct knowledge.(5)

By this, his grief vanished completely. This is called Duhkha Nivritti.(6)

He was relieved and became happy because of the new knowledge which dawned upon him. This is called Ananda Prapti.

Let us now see if the example of the above story suits our situation.

In our situation,

1. To assume that I do not know 'Atma' is Ajnaana (ignorance)

2. To take recourse to foolish arguments and thoughts and consequently say 'If atma were to be there, why can I not see it?' is due to Avaranadvaya. (see Lesson 22)

3. That the 'jeeva' resides in the sthoola (gross) and sookshma (subtle) bodies, his doership and enjoyership are all Vikshepa (The existence of Jeeva in Sthoola and Sookshma bodies is referred to as Chidabhaasa - as though it is present. The samsaara, which is of the nature of an admixture of happiness and sorrow is infact the play of jeeva.) This is called Vikshepa.

4. The knowledge gained through books and Guru is called Paroksha Jnana (indirect knowledge)

5. By intently meditating on the knowledge so gained, one will acquire Aparoksha Jnaana (direct knowledge)

6. By virtue of the two types of knowledge, both the types of Avaranas will be removed. By this, the tendency to impose Atman on the Jeeva (the erroneous assumption that 'I am Jeeva') will go. This in turn, will remove all the sorrows of the samsaara. In other words, the havoc caused by Vikshepa will be overcome. This itself is Duhkha Nivritti (respite from suffering)

7. When the Vikshepa is conquered, the true nature will become visible. Because true nature is of the nature of absolute bliss, the one who is experiencing bliss will become bliss himself. (Stages 6 & 7 take place simultaneously)

The above analysis is an ancient technique by which an abstract fact is explained and correlated with the help of an example.

It is now clear to us that the world is being falsely superimposed on the pure consciousness which is absolutely clear like a cloudless sky. This false assumption is called Adyaaropa.