Chapter 9.3j - According to the Śābdāparokṣatvamanaḥkaraṇatvavāda

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

Some other philosophers think that the niyamavidhi is accepted in śravaṇa for direct realization of Brahman. ‘Direct’ means ‘aparokṣa’. According to this theory, by the word ‘draṣṭavyaḥ’ (should be witnessed) used in the sentence ‘atmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyaḥ”^[1], the very result i.e. realization of Brahman, obtained from śravaṇa etc., is mentioned. Yet the vedāntaśravṇa becomes the cause of brahmajñāna (direct knowledge of the supreme reality) as an assisting matter of mind which is regarded as the unique cause (karaṇa) of that knowledge. Śravaṇa does not produce that knowledge directly. Because it is not admitted that words produce direct knowledge directly. Simply, the unique cause mind assisted by śravaṇa produces the direct knowledge (aparokṣajñāna) of the Supreme reality. This is the gist of the theory ‘śābdāparokṣatvamanaḥkaraṇatvavāda’.

Objection: The śravaṇa of the Vedānta is the cause of brahmasākṣātkāra (realization of Brahman) as an assisting matter of mind. This theory is not proved by any other proof or means. So, apūrvavidhi is to be admitted in śravaṇa.

Reply: No. Because it is seen in our worldly life that the discrimination of the seven notes of music is not apprehended because of ignorance caused by the absence of practice of music though the notes are perceived by the ears. Consequently, the notes appears as same notes. To prevent this lack of discrimination of different notes, discussion of music is laid down for a new singer. It is also seen that the listening to different notes, accompanied by that discussion with an expert in music, leads to good performance in music. After the discussion the new singer feels that previously his ears could not perceive the distinction and nature of the seven notes; but that very ears can perceive the discrimination and nature of the notes with the help of discussion with an expert. Similarly, though the inner organ i.e. the mind instantly knows the Supreme spirit as identical with the vital air, intelligence etc., yet it realizes that Supreme spirit as different from the vital air etc. when it is helped by the discussion of Vedanta. This discussion prevents the knowledge of absence of discrimination imposed on Brahman. Thus, discussion or consideration is accepted as a means for acquiring knowledge.

It is a means for perception. So, it is known from our experience or worldly life that vedāntaśravṇa is the cause of brahmajñāna as an assisting factor to the mind. It is not new (apūrva). Therefore, the śravaṇavidhi is untouched by apūrvavidhi.

Footnotes and references:

[1]:

Bṛhadāraṇyakopaniṣad—2.4.5.