Lessons in Vedanta

Lesson-25

The 24 lessons till now can be classified in to two groups. The first 14 lessons constitute the first level, in which the method of enquiry was narrated. The next ten lessons constitute another level in which the mode of converting knowledge in to experience - by the help of the two-fold techniques namely, Adhyaaropa and Apavada - was explained.

'We know the method of enquiry as well as the means to convert the knowledge in to subjective experience. Still we are not able to experience Ananda (bliss). Why is it so?' is the question now. To answer this question, we must first assess our own worthiness.

What is the duty of a police officer? To spot a criminal, catch him and collect evidences to do that. Assume that an old man is given this responsibility . Can he discharge his duty successfully? No! It is not enough to merely know what to do. One must be capable of doing it. To become a cop, one has to be young, strong, courageous and dedicated. One must first acquire these qualities before applying for a policeman's job.

To become a musician, is it enough to merely remember the tunes and know the scales? No! One must possess along with that knowledge, the ability to sing in different octaves in a smooth and pleasing tone.

Similarly, even in Vedanta, to be able to experience, certain basic qualifications are necessary. These qualifications are collectively called as 'Adhikara' (authorisation). One who possesses them is an 'Adhikari' (authorised person).

A person seeking desirous of learning Atma Vidya should have four basic qualifications. They are called as Sadhana Chatushtaya (sadhana=spiritual pursuit, Chatushtaya= a set of four). They are,

1. Nitya Anitya Vastu Viveka

2. Ihaamutra phala bhoga viraaga

3. Shama Damadi Shatka Sampatti

4. Mukukshatva

Nitya Anitya Vastu Viveka

(nitya = permanent, anitya = impermanent, Vastu= object, Viveka= discrimination)

The capacity to discriminate the permanent from the impermanent is called Nityaanitya Vastu Viveka. Viveka is discrimination acquired after thorough analysis.

In the worldly affairs, we usually consider objects that outlive us as permanent. Sometimes, even though we know that an object will perish after some time, we still develop liking and longing for it. Take for example, a flower garland. We know that it will not last for more than a few hours. Still we like it and decorate ourselves with it.

Also, when an objects stay for sometime and then perish, we tend to argue that the object's existence was real atleast for that period. Our logic is 'because we are seeing that object, its existence must be real'.

Let us extend this logic to the treasure we see in our dream. We do not consider it to be real even during the dream period. We deny its existence even for that period. We catagorically say 'the treasure did not exist even when we were seeing it in the dream'.

Therefore, there is a flaw in our logic because, in one place we say that the existence is real because we are seeing it, and in another place we say that the existence is unreal although we are seeing it! If something we see were to be really existant, then we must accept that the treasure we see in the dream should exist too. If we accept, then we should be able to show the treasure. If it is not possible to show it, we must be in a position to answer questions such as 'where did it come from?', 'where did it ge?' etc., etc. Obviously there are no answers to these questions. Therefore it can be firmly said that the treasure did not have real existence.

If we can accept that 'mere visibility is not the proof of existence', we will have to accept that anything that we see need not be real and need not be present even when we are seeing it!

Therefore, Vedanta says, ' only that which exists in all the three divisions of time - past, present and future is real (Nitya Vastu =real object). Even if a thing ceases to exist in one of the divisions, is to be considered as non-existent in all the three states' (Anitya Vastu =unreal object).

When viewed from this stand point, Parabrahman alone is the Nitya Vastu. Therefore, the Vedas, Shastras, Puranas and the Upanishads - all have declared that the manifest creation is unreal.

This knowledge is called as Nityaanitya Vastu Viveka. This is the first of the four steps.

(continues)