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Advaita Vedanta suggests three means 艢谤补惫补峁嘺, Manana and 狈颈诲颈诲丑测腻蝉补苍补, to be practiced by the aspirants of liberation. By following this exegetical triple method, one is believed to be realized his own self after annihilating 惭腻测腻. The practice of these methods is recommended to a qualified candidate of Advaitic studies. So Advaita 痴别诲腻苍迟补 demands some other pre-requisites also for attaining the liberation. It is generally called as the S膩dhanacatu峁ａ弓ayasampatti (achievement of four necessary tools for realization). After achieving these, one is expected to practice the above mentioned three methods.

1. S膩dhanacatu峁ａ弓aya

S膩dhanacatu峁ａ弓ayasampatti is considered as the basic qualification to learn 痴别诲腻苍迟补 and as a means for attaining the highest knowledge. The four 厂腻诲丑补苍补蝉 are:

1) Discriminatory knowledge of real and unreal things

2) Renunciation of all desires to enjoy the fruits of actions here and hereafter

3) Attainment of 艢补尘补 (tranquility), Dama (self control), Uparati (withdrawal of senses from their objects), 罢颈迟颈办峁Ｄ� (forbearance) 艢谤补诲诲丑腻 (faith in Ved膩ntic teachings) and 厂补尘腻诲丑腻苍补 (contemplation of mind); and

4) Longing for liberation.

艢补峁卥补谤补 has described these while commending on the word 鈥�Atha鈥� of the first 叠谤补丑尘补蝉奴迟谤补.^[1] To a candidate having the above qualities, the teacher transmits the knowledge of Brahman.

Knowledge is the actual form of Brahman in Advaita. So the highest path or 鲍辫腻测补 for liberation is only the acquisition of knowledge, which is the real or genuine nature. The peculiarity is that the goal and the path are the same, i.e. the knowledge.

[The following] are the 艢谤耻迟颈蝉 which confirm the oneness of the goal and its means:

tato brahmavid膩pnoti param,^[2]

tameva 惫颈诲颈迟惫腻 atim峁泃yumeti n膩nya岣� panth膩 vidyate'yan膩ya,^[3]

惫颈箩帽腻苍补尘腻苍补苍诲补峁� brahma^[4].

The actions, which lead to bondage, are never helpful for reaching 惭辞办峁�a. But good and desire-less actions help a man to purify the mind and to attain the highest goal.

2. 艢谤补惫补峁嘺, Manana and 狈颈诲颈诲丑测腻蝉补苍补

According to Advaita 痴别诲腻苍迟补 the non-dual 惭辞办峁�a can be attained through 艢谤补惫补峁嘺, Manana and 狈颈诲颈诲丑测腻蝉补苍补.^[5]

The 艢谤耻迟颈 direct the aspirants to hear, to see, to meditate and to contemplate upon the Brahman:

腻迟尘腻 惫腻'谤别 诲谤补峁ａ弓补惫测补岣� 艣谤辞迟补惫测辞 尘补苍迟补惫测补岣� nididhy膩sitavya岣� |^[6]

Out of these three means, the third one 狈颈诲颈诲丑测腻蝉补苍补 is having the power to annihilate 惭腻测腻. With the pensive thoughts deep-seated as a stable frame of the mind (狈颈诲颈诲丑测腻蝉补苍补) the object loses its diversity, which is the distinction between the character and the characterized. The other two leads to the third.^[7]

Literally 艢谤补惫补峁嘺 is the function of ear, one of the sense organ. But in the philosophical mood 艢谤补惫补峁嘺 is the hearing about the non-dual reality Brahman to create attention of the mind in it. In fact it is also a mental process.^[8] It stands for knowing from the mouth of teacher about Brahman as the logical conclusion and the only intention of all 鲍辫补苍颈峁�a诲蝉. Manana is the logical thinking for knowing the ideas of non-dual Brahman already heard.^[9] 狈颈诲丑颈诲丑测腻蝉补苍补 is defined as concentrated contemplation of the non-dual being already heard and thought. It is the continuous flow of one and the same knowledge devoid of differentiated knowledge like that of body, resulted from the inborn instincts.^[10] It is considered as the straight pathway to the realized experience 惭辞办峁�a.^[11]

Even though the particular ideas with particular names of the means for liberation seen in 笔谤补迟测补产丑颈箩帽腻 are not seen in Advaita and vice versa, the notion of continuous contemplation of the one and the same non-dual principle is similar to both systems. It seems S膩dhanacatu峁ａ弓ayasampatti and 艢谤补惫补峁嘺manananidhidhy膩sanas are acceptable to an extent to all Indian idealistic philosophies. There may be difference in the matter what to be heard or thought or to be contemplated according to the concept of ultimate reality in each system. Hence these are applicable to 笔谤补迟测补产丑颈箩帽腻 also. In both the 鲍辫腻测补s are meant for the gradual realization of the non-duality of the ultimate reality.

Footnotes and references:

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[1]:

sa峁僺膩rab墨jama箩帽腻苍补峁� k膩makarmapra惫峁泃迟颈k膩ra峁嘺m | 碍别苍辞辫补苍颈峁�a诲-艣腻峁卥补谤补-产丑腻峁�y补, Introduction.

[2]:

莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻办腻谤颈办腻-惫峁泃迟颈, 3.2.18.

[3]:

ayameva gr膩hyagr膩hakabhed膩vabh膩sa岣� 艣abdamaya岣� pa艣ubh膩ve sa峁僺膩rabandha岣� | 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻办腻谤颈办腻-惫峁泃迟颈, 4.8.

[4]:

m膩y膩to bhedi峁�u kle艣akarm膩dikalu峁�a岣� 辫补艣耻岣� | 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻, 3.2.3.

[5]:

膩tmana岣� m膩y膩'惫颈诲测腻 | 惭腻峁囜笉奴办测补办腻谤颈办腻-艣腻峁卥补谤补-产丑腻峁�y补, 3.10; indriyapraj帽膩y膩岣� a惫颈诲测腻mayatvena m膩y膩tv膩bhyupagam膩dado峁�a岣� | m膩y膩bhi-rindriyapraj帽膩bhi岣� a惫颈诲测腻r奴p膩bhirityartha岣� | 惭腻峁囜笉奴办测补办腻谤颈办腻-艣腻峁卥补谤补-产丑腻峁�y补, 3.24.

[6]:

malamaj帽膩namicchanti sa峁僺膩r膩峁卥urak膩ra峁嘺m | 罢补苍迟谤腻濒辞办补, 1.23.

[7]:

艣aktistirodh膩nakar墨 m膩y膩bhidh膩 puna岣� | 莫艣varapratyabhij帽膩-办腻谤颈办腻, 3.1.7.

[8]:

别峁�a 辫谤补尘腻迟腻 尘腻测腻苍诲丑补岣� 蝉补峁僺腻谤墨 karmabandhana岣� | 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻, 3.2.2. 164

[9]:

补箩帽腻苍别苍腻惫峁泃补峁� 箩帽腻苍补峁� tena muhyanti jantava岣� | 叠丑补驳补惫补诲-驳墨迟腻, 5.15.

[10]:

bhr膩mayan sarvabh奴t膩ni yantr膩r奴岣峢膩ni m膩yay膩 | Bhagavad-驳墨迟腻, 18.61.

[11]:

saiva bhagavato m膩y膩 vimohin墨 苍腻尘补 艣补办迟颈岣� | 莫艣varapratyabhij帽膩-vimar艣ini, 叠丑腻蝉办补谤墨, Part I, p. 58.