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Sravana, Manana and Nidhidhyasana are the three aids of the mind that in course of time, enable the mind to attain the Aparoksainana of the Lord. The contention of the Advaita But it is I is that the knowledge alone removes nescience. untenable. Because, if knowledge alone were to remove nescience, then, liberation would have been immediately after knowledge. But this does not happen. And moreover, if it is said that nescience does not become an obstacle to Manovrttinana, then Brahmasaksatkara, through the mind 1101 would be for ever. But it never happens. So to get The removed the obstacle, sacred hearing etc., are wanted. contention of the Advaita is defectful since it leads to Anyonyasrayadosa (mutual dependence) of two types. If nescience becomes an obstacle to the mind for Brahmadarsana or even if it does not become, the defect of mutual dependence is inevitable. When nescience is removed, there is Brahmadarsana and at Brahmadarsana only nescience can be removed. Secondly, if nescience is not an obstacle then there should be always direct vision and if there is direct vision always then there cannot be obstacle of nescience. 1102 So if nescience is accepted then, there cannot be Saksatkara and also the release. So the view of the Advaitins that

knowledge by its very nature removes nescience and no God's grace is required for liberation, is unsound A zheng The God's grace is the only ultimate resort to attain the liberation. 383 To have the Darsana of the Lord through His grace, sacred hearing, repetition and meditation are the three aids, with the help of which, mind gains the power to have the vision of the Lord. Sravana is the study of scriptures in prescribed manner. The study is the understanding of the scriptures as determined by Sastras. Manana is an inquiry of this purport through appropriate reasons. Dhyana is the meditation on the auspicious attributes of Lord. These three aids are to be put into practice until each leads su to the next, Mind is the main and prime aid in realization. the mind when obstructed with the obstacle ignorance cannot realize the God. The above mentioned three aids become prime-sources or means for removing the obstacle of mind. 1103 n The one, who undergoes the course of practice of these three aids accordingly, becomes a qualified one. God, pleased with the meditation of this devotee, will bestow His grace upon him, remove the obstacle of ignorance and grant His direct vision. He will also grant His Darsana. J In the srutigita of the Bhagavata, God is praised as sole

384 competent to remove the ignorance. 1104 This obstacle, ignorance, has two aspects. One is Jivacchadika that conceals the nature of the soul and the other Paramacchadika that God will destroy makes the nature of the Lord unknown. the first and withdraw the second one. He withdraws the 1105 second one, now and then until the final liberation. That is why God is sometimes seen and sometimes not seen by such seekers. This will continue until the final liberation and this state is called Jivanmukti state. If it is argued that one can attain the liberation by the very nature and origin of knowledge also then, there must not be any delay in attaining the liberation. By the time ignorance with its effects such as Kama, Karma is removed by knowledge, immediately one should attain the liberation. But this does not take place. Therefore, God's grace is inevitable. Lord is the sole giver of release. At the time of attaining the release, Lord will remove both the obstacles and disclose His blissful form and make it visible to the liberated then forever according to their inherent ability. Thus, liberation is strictly under the control of and 1106 subject to the grace of the Lord. Another view of the Advaitins, related to this, is that sacred hearing is also the direct means to attain the direct cognition and hence sacred hearing may also be

" 385 + sufficient to have direct cognition like repetition and 1106A But this is not correct, meditation. Because, hearing is not permanent. And moreover, if it is said that direct vision is possible just after hearing then, hearing alone to be considered as Sadhana and not the others. But in the Sruti, all the three aids Sravana, Manana and Nidhi- 1106 B } dhyasana are prescribed as Sadhanas one after another. Meditation is prescribed after repetition. Hence, for direct cognition, meditation is the direct Sadhana and not the hearing. With the help of these three aids, mind @gains the direct cognition and then attains the vision of the Lord. Hearing helps to have the indirect cognition and never assists to gain the direct cognition. The statements $ as 'Pot is in the house' and others cannot be cited as examples in respect of the direct vision. Because, at the listening of the word Brahman, the direct vision of the Lord will not take place. So hearing, though first aid, is not the direct means for direct vision. Meditation is the prime whereas hearing and repetition are auxilliary to that. The Sabdapramana or verbal testimony does not lead to direct cognition. to direct cognition. is Dasamah tvam asi The Advaitins hold that testimony leads The stock example quoted in this regard 'You are the tenth person. ' When some one counts nine persons around him and fails to perceive ' T } 1

} 386 himself as tenth; then another person points out and says 'You are the tenth person. Thus through this statement, he gets the direct cognition direct knowledge of himself. This is an example wherein testimony leads to direct cognition. On the same ground, the Advaitins argue that the statement or expression 'Tat tvam asi' leads to direct cognition. But this theory is not correct. In the instance given by them, the testimony or the statement does not give the direct knowledge as 'I am the tenth person. But it only removes the distraction of the mind. Then he realizes that he is the tenth person. This is Manasajnana. The testimony only helped him to draw his attention towards himself. And this is not the direct cognition; whereas Manasainana as 'I am the tenth person' is the direct cognition. Thus, testimony conveys only possible sense always and nothing else. So, the undistracted mind, engaged in the meditation of the Lord, will realize Brahman as in the case 1107 of the Manasajnana, 'I am the tenth person. And moreover, a Yogin, who is engaged in deep meditation and whose external organs are actionless, has no use of testimony through which he can have the direct vision. But it is the meditation that helps his mind to have direct cognition and then direct vision. So testimony is of no use in Brahmadarsana. ' Manasainana gets originated without the articulation of any Sabda. Therefore the view that testimony leads

387 to direct cognition is untenable. Mere listening of the word 'pot' does not make the pot visible. Thus, the mind of a Yogin, when deeply immersed in the meditation, will produce the direct cognition and help him to have the vision of Brahman. In the sruti, hearing is stated first then repetition and lastly meditation, Meditation is the direct and prime aid that leads to direct cognition and Further, the view of the Advaita has 1108 direct vision, no practical application and utility. Because, he, who listens to the word 'food', cannot have the satisfying experience. This experience can be seen in him, who is actually taking the food. Thus, it is evident that mere 1109 hearing will not cause Brahma-darsana. Since the Advaitins subscribe to the view of Anvitabhidhana, no statement can lead to Nirvikalpakajnana. Therefore, testimony cannot lead to direct cognition directly. It is the meditation that leads to direct vision directly by the grace of the God. This has the support of Bhagavata and Bhagavadgita. lm Meditation is the main aid and by this meditation the dirt of the mind will be wiped away. become the cause of Brahma-darsana. The purified mind will Thus meditation is the 1110 direct means a whereas hearing is an indirect one.

388 } In this way, Sravana, Manana and Nidhidhyasana are the Meditation is the three aids of mind for Brahma-darsana, main. Brahma-darsana is possible only when there is no obstacle. In case of obstacle, repeated hearing, repetition etc., are required through which the obstacle could be It is made removed. More than this, it is the grace of God that is 1111 ultimately the ground for direct vision. clear in the sruti passage Yamevaisa vrnute tena labhyah. 1111 A The passage also promises that object of realization is Sakara. The view of the realization of Nirakara of the Advaitins is baseless and unsound. The God is Sakara having Cidanandasarita (form of knowledge and bliss). This form of God is realized in the liberation by all the liberated souls. The liberated souls are also having the form of knowledge and bliss.