[Chaturamnaya] Upadesa-pancakam of Adi Sankaracharya - 9

[S Jayanarayanan]

 (Continued from previous post)
 
 
The final stage of sAdhana is nidhidhyAsanam.  It is a process by which the knowledge has to be converted to mental,
emotional or psychological strength. Our original disease is ignorance which is purely at the level of the intellect.
But its symptoms are expressed at the level of the mind in the form of attachment, hatred, fear, anxiety, worry etc.
In fact all the problems of samsaAra are at the emotional level only. So when we look for the solution, the solution is at
the intellectual level, namely, the ignorance should go. But that is not enough – there is no use of saying aham brahma asmi
crying! One has to ask the question whether those emotional symptoms of fear etc are rooted out. As long as they are not
removed, the knowledge is as good as no knowledge. So, it is a knowledge at the emotional level as emotional strength,
emotional duty, emotional refinement etc., which we call as assimilation.
 
And that is called jivan mukti: – that is why Krishna describes a jivan mukta: as
* du:kheshu anud-vighnamanA:  –  when provoking situations are there, one is able to remain calm – anud-vighnam –
without getting perturbed; and
* Sukheshu vigata-spruha: — when things are going fine, one does not get totally lost in them
* vIta-rAga-bhaya-krodha: — there is no clinging to any thing; ready to give up anything at any time –vIta-rAga:;
vIta bhaya:, vIta: krodha:
 
The only difference is, in the case of the food that we eat, assimilation is a natural process. But in the case of VedAnta,
assimilation  requires effort!
 
So it is a life long process of taking up every emotional issue and consciously knocking them off. This is called
nidhidhyasanam, and it requires time, and constant alertness with introspection.
 
ब्रह्मास्मीति विभाव्यताम्। brahmAsmi iti vibhAvyatAm — may you repeatedly dwell upon – meditate upon – the teaching that
I am Brahman, as the Primary illuminator and not the secondary illuminator.  Not only aham brahmAsmi is to be brought to
the mind positively – and the negative side namely,  I am the ahamkAra, stUla Sareeram, sUkshma Sareeram – should be removed.
That means, I must be able to see my own body as one of the objects in the world! And,
देहेऽहं मतिरुज्झ्यताम्। dehe aham mati: ujyatAm  –  I am the body-notion may be given up; i.e , cultivate ‘I am Brahman’ knowledge and
reject ‘I am body notion’. And this nidhidhyasanam is for the rest of life, there is no time limit for that!
 
And here afterwards, Sankaracharya gives some general instructions regarding our day-to-day living, which are conducive
to nidhidhyasanam, keeping a sannyAsi in mind.
 
Because in the previous slokas, the AchaAya has talked about  brahmacarya ASrama  and grihastha ASrama, and,
* nija-grihAt  tUrNam vinirgamyatAm à He spoke about vAnaprasthASrama , and
* driDha-taram karmAsu sam-tyajyatAm à He spoke about sannyaAsa ASrama also.
 
Sankaracharya imagines a person who has passed these stages and who is a sanyaasi now. So, some of the instructions may not
be relevant to a grihastha. Perhaps, one may have to modify a bit and take the instructions. And, some of the instructions
are common to both grihastha and sanyaasi.
 
गर्वः परित्यज्यताम्।  garva: parityajyatAm — May you give away your arrogance that might arise out of this knowledge.
vidyA-garvam can be very dangerous – therefore, be humble.
अहरहर्गर्वः परित्यज्यताम्। aharaha: garva: parityajyatAm – May you constantly remove the arrogance, and
बुधजनैर्वादः परित्यज्यताम्। budha-janai: vAda: parityajyatAm  — May you never argue with wise people. Here we have to make a subtle
distinction between vAda: and samvAda:
 
In the Gita, at the end of each chapter, it is said, KrishNArjuna samvAde – that is a student asking question to the teacher
for clarification – for learning. That is called sam-vAda: – here Sankara is not dismissing samvAda: but dismissing
vAda: – argument.
 
Generally there are several ways of distinguishing between vAda: and samvAda:.For example,
1. In an argument, one looks upon that person as equal or inferior, where as, in samvAda, one looks upon the teachers
as superior. Thus there is a basic diff in the attitude itself which reflects in one’s addressing the other, the language,
tone etc.
2. Often when one enters into an argument, one has made one’s conclusion on a topic, and through argument, one tries
to establish one’s conclusion or refute the other. Whereas in a student’s approach, the student may have some opinions,
or notions, but he never made a conclusion or wants to refute the teacher’s conclusion or teaching, He is open-minded,
and willing to accept his wrong understanding.
3. In arguments, one tries to talk more and almost, doesn’t allow the other to talk at all. And if the other person
talks, one doesn’t listen properly, and one always interferes before the other has concluded. Whereas a student talks the
minimum, just enough to put his/her idea  briefly and, allows the teacher to talk more and listens with 200% attention
without interference. And even after the teacher has stopped, the student waits to see whether the teacher has anything more
to say.
4. In addition, in arguments, since one does not listen to the other, one has nothing to reflect upon later.
Whereas, in a samvAda with the teacher – not only one listens, one also reflects upon the thought giving maximum respect to
the teacher.
5. Even after elaborate answering, one may not be convinced; politely, one will ask again and again, if needed,
and might want to think about it more and ask again. Whereas, in an argument, there will be no room for this almost.
6. After samvAda, there is no disturbance or bitterness in the mind , but in argument, there is always disturbance
or bitterness in the mind.
 
Thus there is lot of difference between a student asking a question to the teacher, which is welcome and is part of learning,
trying to argue with a mahatma.  Argument is positively condemned and asking questions for clarification is encouraged.
And therefore samvAda: kriyatAm; vAda: prityajyatAm.
 
(to be continued)
 
Source Material:
1. Paramartha Tattvam – Volume 1 – The Vedas and Our Scriptures.
2. Lectures of Swami Paramarthananda, Chennai, India.
3. Sankara the Missionary Part 1, Central Chinmaya Mission Trust, Bombay. 
(To be Continued)
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