[Chaturamnaya] Sri Ramana Gita as a Dialogue - 15

[S Jayanarayanan via Chaturamnaya]

(Continued from previous post)


Chapter XV

What are Sravana, Manana and Nididhyasana?

22-8-1912

Kavyakantha: Pray Sir, what are Sravana, Manana and Nididhyasana?

Maharshi: These terms have several meanings – each to some extent derived from or
connected with the other.

Take Sravana first: According to some, it is only the hearing of Scriptural texts
(Veda vakya) with adequate explanation (Vyakhyana) from a Guru, which constitutes
Sravana. But others disregard this and say even if what is taught is not the text
from the Vedas or a comment thereon, but is couched in the vernacular, it is still
Sravanam if (1) the Guru that imparts instruction is himself Self-realised, and
(2) if his words throw light, i.e., teach Self-realisation.

You may take it that (a) whether listening to the Guru's recital of scriptural texts
or to the Guru's own words, or otherwise, by merit acquired in previous births,
(b) or if the voice is heard within and an idea is formed in your mind that the
underlying truth or root of the 'I-idea', or idea of personality, is not the body,
then truly you have had Sravanam. Above all, note the fact that Sravanam is not the
mere falling of sound on the ears. It involves paying attention to Atma Vichara,
enquiry into the Self.

Then let us take Manana:

Some say Manana is Sastrartha Vichara, or enquiry into the import or effect of
Sastras (scripture). Well, it is more correct to note what is essential and say that
Manana is devoting the mind to Atma Vichara, i.e., enquiry into the Self.

Finally let us consider what is Nididhyasana:

Some say that a thorough knowledge of Brahman or Atman is Nididhyasana, provided
only that that knowledge be free from doubt and not conflict with the Sastras.

This definition, however, will fit in even for a bare intellectual grasp of the
subject mentioned, even though it may be unattended by Realisation. Mere study of
the unity of jiva and Iswara from the Sastras does not ensure Realisation, even if
it be free from doubt or delusions such as 'I am the body and these phenomena are
real, etc.' The mere study of hundreds of Sastras will not remove doubt and delusion.
No doubt these Sastras, studied with faith, do remove such doubt and delusion,
but such removal is not permanent, as faith often weakens and the man begins to waver.
It is only Realisation that can ensure a rooting out, i.e., the permanent removal of
these obstacles of doubt and delusion.

When the mind or jiva goes through various outside experiences, even by exploring
hundreds of Sastras, without realising and staying in the Atman, one does not
obtain what is styled Aparoksha Jnana, i.e., Self-Illumination directly realised.
If, however, one has obtained such Realisation, then one gets Sakshatkara,
or immediate knowledge of the Self, and that is Moksha — that is the highest Nishta. 


(To be continued)
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