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Appaya Dik峁�ita was a great and famous Indian scholar of the 16th century A. D. His 鈥�厂颈诲诲丑腻苍迟补濒别艣补-蝉补峁僩谤补驳补岣�鈥� is an excellent compendium of the Advaita philosophy. In the first chapter of this book Appaya Dik峁�ita has elaborately disussed the nature and category of the 艢rava峁嘺vidhi [艣谤补惫补峁嘺-vidhi].

艢rava峁嘺vidhi means,

鈥�腻迟尘腻 v膩 are dra峁ａ弓avya岣� 艣rotavyo mantavyo nididhy膩sitavyah.鈥�^[1]

(O! My dear 惭补颈迟谤别测墨! The self should be witnessed, listened, reflected and meditated).

This vedic sentence is famous as 艣谤补惫补峁嘺vidhi. Here it should be remembered that the great 艢a峁僰ar膩c膩rya has not taken the above sentence as 艣谤补惫补峁嘺vidhi.

He has choosen [this following sentence as 艣谤补惫补峁嘺vidhi]鈥�

鈥�迟补蝉尘腻迟 产谤腻丑尘补峁嘺岣� 辫腻峁囜笉颈迟测补峁� nirvidya b膩lyena ti峁ａ弓h膩set, 产腻濒测补峁� ca 辫腻峁囜笉颈迟测补峁� ca nirvidya atha 尘耻苍颈岣�, a尘补耻苍补峁� ca 尘补耻苍补峁� ca nirvidya atha 产谤腻丑尘补峁嘺岣�鈥�^[2].

The meaning of this sentence is that as the desire for having children, the desire for wealth and the desire for fame鈥攁ll are nothing but desires and as there is no distinction among them because of their being qualified by desireness, so a 产谤腻丑尘补峁嘺 (A person who knows the apparent or general meaning of the Vedas), after having certainly acquired 辫腻峁囜笉颈迟测补 (i.e. 艣谤补惫补峁嘺 which means ascertainment of the purport of the upani峁�adic sentences in one Brahman) should desire to stay in 产腻濒测补 (i.e. manana or discarding the improper and opposite thinking about the Brahman or the supreme reality known by 艣谤补惫补峁嘺 by logical arguments mainting a prideless, egoless and pure state of mind like a child). Having acquired 产腻濒测补 and 辫腻峁囜笉颈迟测补 certainly, he should be a muni (a person who maintains 苍颈诲颈诲丑测腻蝉补苍补 or meditation). Thus acquiring amauna (i.e. 产腻濒测补 and 辫腻峁囜笉颈迟测补) and mauna (苍颈诲颈诲丑测腻蝉补苍补) certainly, he becomes a 产谤腻丑尘补峁嘺 i.e. he directly relizes, 鈥淚 am the Brahman鈥�. This is the meaning of 鈥�迟补蝉尘腻迟 产谤腻丑尘补峁嘺岣�....鈥�.

Now the question is: Why did 艢补峁僰补谤补 take this sentence as the 艣谤补惫补峁嘺vidhi in his commentary on the 叠谤补丑尘补蝉奴迟谤补 鈥�sahak膩ryantaravidhi岣� pak峁�e峁嘺 迟峁泃墨测补峁� tadvato vidhy膩divat鈥�^[3] instead of the sentence 鈥�腻迟尘腻 v膩 are....鈥�?

Because the last portion of the sentence 鈥�腻迟尘腻 v膩 are....鈥� is

鈥�艣rava峁噀na maty膩 vij帽膩nena ida峁� 蝉补谤惫补峁� viditam鈥�

(By witnessing, reflection and knowledge of the self, everything can be known.)

From this text it is clear that 鈥�苍颈诲颈诲丑测腻蝉补苍补鈥� means 鈥�惫颈箩帽腻苍补鈥�, but not 鈥�诲丑测腻苍补鈥� (meditation).

The author of 鈥�叠峁沨补诲腻谤补峁噛补办补产丑腻峁�y补惫腻谤迟颈办补鈥� 厂耻谤别艣惫补谤补 膧肠腻谤测补 蝉补测蝉鈥�

鈥�dhy膩n膩艣a峁僰膩niv峁泃tyartha峁� vij帽膩neneti bha峁噛ate |
苍颈诲颈诲丑测腻蝉补苍补艣abdena 诲丑测腻苍补m 膩艣a峁僰yate 测补迟补岣� ||^[4]

According to 厂耻谤别艣惫补谤补 鈥�苍颈诲颈诲丑测腻蝉补苍补鈥� means 鈥�补辫补谤腻测补迟迟补产辞诲丑补鈥�. So he wrote 鈥�apar膩yattabodho鈥檛ra 苍颈诲颈诲丑测腻蝉补苍补m ucyate鈥�^[5]

鈥�补辫谤腻测补迟迟补产辞诲丑补鈥� means a kind of indirect knowledge obtained after 艣谤补惫补峁嘺 and manana on Brahman and the form of this knowledge is 鈥業 am Brahman鈥� or 鈥楾his is such鈥�.

The author of 鈥�厂补峁僰峁�e辫补艣腻谤墨谤补办补鈥� 厂补谤惫补箩帽腻迟尘补尘耻苍颈 飞谤辞迟别鈥�

鈥�anubhavavih墨n膩 yaivameveti 产耻诲诲丑颈岣� |
艣rutamanana-sam膩ptau tan苍颈诲颈诲丑测腻蝉补苍补峁� hi 触触鈥�^[6]

So, in the sentence 鈥�艣rotavya岣� mantavyo nididhy膩sitavya岣�鈥� the word 鈥�苍颈诲颈诲丑测腻蝉补苍补鈥� does not mean meditation. For this reason 艢补峁僰补谤补 did not take this sentence for discussion for the 补诲丑颈办补谤补峁嘺 (topic of discussion) 鈥�Sahak膩ryantaravidhy补诲丑颈办补谤补峁嘺鈥�.

Again a question arises. Why there is repetition of the 艣谤补惫补峁嘺vidhi in the Veda? This repetition does not lead to any fault. Because in 鈥�迟补蝉尘腻迟 br膩hm峁嘺岣�....鈥� 鈥�苍颈诲颈诲丑测腻蝉补苍补鈥� (meditation) is enjoined with 鈥�艣谤补惫补峁嘺鈥� and 鈥�manana鈥� which were previously enjoined in the sentence, 鈥�艣rotavyo mantavyo....鈥� But this sentence is regarded as the 艣谤补惫补峁嚹乨颈惫颈诲丑颈 or 鈥�艣谤补惫补峁嘺vidhi because it is well established among the phillosophers and authors.

Footnotes and references:

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[1]:

叠峁沨补诲腻谤补峁噛补办辞辫补苍颈峁�a诲鈥斺赌�2.4.5

[2]:

叠峁沨补诲腻谤补峁噛补办辞辫补苍颈峁�a诲鈥斺��3.5.1

[3]:

Brahamas奴tra [=叠谤补丑尘补蝉奴迟谤补?]鈥斺��3.4.47

[4]:

叠峁沨补诲腻谤补峁噛补办补产丑腻峁�y补惫腻谤迟颈办补鈥斺��2.4.233

[5]:

叠峁沨补诲腻谤补峁噛补办补产丑腻峁�y补惫腻谤迟颈办补鈥斺��2.4.217

[6]:

厂补峁僰峁�e辫补艣腻谤墨谤补办补鈥斺��3/346