It was established in the 39th lesson that Atma was neither a doer nor an instigator. Although logically established, why is this truth not being experienced? – When this question came up, we discussed about the Bhavana Traya (Samshaya Bhavana, Asambhavana and Vipareeta Bhavana. It was mentioned that if the purport of the Vedic statements was properly understood, the Samshaya Bhavana could be eradicated. It was also mentioned that if the Samshaya Bhavana could be overcome, the other two (Asambhavana and Vipareeta Bhavana) will be overcome automatically. At this juncture, a question was raised as to how the purport of the Vedic statements should be arrived at. As an answer to this question, the Shadvidha Lingas were explained. With the help of the Shadvidha Lingas, it was understood that the purport of all Vedantic statements was establishing the oneness of Jeevatma and Paramatma.

The process of grasping the established purport of all Vedantic sentences is called 'Shravana'. This will eradicate the Samshaya Bhavana. The process of repeatedly contemplating what is grasped by Shravana with the help of examples and techniques is called 'Manana'. This will eradicate Asambhavana. The process of continuously revising the thought which was firmly established by Manana to the exclusion of all other thoughts and ideas is called as Nididhyasa. This will eradicate Vipareeta Bhavana.

In the 36th lesson, while describing about Brahmavidvarishtha, the aspects of 'Charama Vritti' (Ultimate Vritti) and 'Brahmakara Vritti' (Vritti of the form of Brahman) were mentioned. This Vritti, which takes the form of Brahman is brought about by Manana.

Understanding the real purport with the help of the Shadvidha Lingas, grasping it (Shravana), contemplating upon it (Manana) and incessantly revising it (Nididhyasa) – and thereby becoming Brahmavidvarishtha is the real fruit of discussing about Atma and Anatma.

In this series of Vedanta Lessons, we understood about Atma Tattva with the help of Avastha Traya (the three states of consciousness) in lessons 1 to 14. Subsequently, in lessons 15 to 24, we learnt about the same Atma Tattva by the process of Adhyaaropa and Apavada. In lessons 25 to 28, we learnt - step by step - about the various qualifications required to undertake spiritual Sadhana. From the 29th to the 43rd lessons we learnt about the same Atma Tattva by inquiring about Atma and Anatma.

Atma Tattva is indeed difficult to comprehend. For a while it will occur as though everything has been understood. Soon, new doubts crop up. Therefore, Atma Tattva has to be studied from different standpoints. It is to facilitate such study that the Vedas have given us different techniques.

To be able to understand these techniques, it is imperative that we understand clearly the meaning of the symbolic words used in different contexts. Let us do it in future lessons.

(to be continued)