Chapter 9.3h - According to the Śābdaparokṣatvavādins

[Full title: Niyamavidhi in Śravaṇa according to the Śābdaparokṣatvavādins]

According to ‘Pañcapādikāvivaraṇa’ of Prakāśātmayati, words themselves create direct (aparokṣa) knowledge. Reflection (manana) and meditation (nididhyāsana) assist words in their functions. In the ‘apūrvavidhivāda’ śravaṇa is the cause of indirect brahmajñāna. But some other followers (ekadeśins) of the ‘Vivaraṇa’ say that the person who has listened to Vedānta from a teacher, primarily attains a certain and indirect knowledge about Brahman, for creating an indirect knowledge is the nature of words. Words can not violate its universal nature. After the production of the inderect knowledge out of words, manana and nididhyāsana give company to words. Accompanied by these two, words produce direct knowledge. The variety of effects is caused by the variety of helping causes. For this reason, in the case of recognition (pratyabhijñā) like, ‘so’yaṃ devadattaḥ” (That Devadatta is this or this is that Devadatta) etc., though the eyes etc. can not produce the indirect knowledge of ‘that’, yet they become the cause of recognition when they are accompanied by the impression capable of producing the knowledge of ‘that’. Similarly, it is right to admit that though words are unable to produce the direct knowlege about some object, yet being accompanied by excessive recollection produced from listening to words, they can produce the direct knowledge. The mind of a person who is separated from his lover is capable of mental perception when it is accompanied by deep thinking. Any kind of unique cause assisted by deep thinking can produce the direct knowledge with regard to the production of knowledge. So, though words produce indirect knowledge, yet being accompained by excessive thinking, recollection etc. they produce direct knowledge.

So, śravaṇa is necessary for acquiring brahmajñāna and the niyamavidhi is accepted in it as before.