The path to a life of abiding wisdom - Chapter 7

Vedantic learning begins with listening to the teachings of the prasthana trayam (प्रस्थान त्रयं) from a Guru and this is called shravanam (श्रवणम्). Shravanam (श्रवणम्) would result in one having an understanding of the nature of the Self or aatman (आत्मन्) which we saw previously is the means for attaining moksha (मोक्ष). Shravanam (श्रवणम्) by itself though may not result in this knowledge becoming abiding and guiding all aspects of one’s life for the following reasons:

1)    One would have gained an understanding of the teachings of Vedanta but there would still be some unclarified doubts in the mind of the student.

2)    One is not able to form a vision from the teachings because something seems to be amiss and some connections of concepts are yet to be formed.

3)    One has formed a vision and doesn’t have any doubts but the newer knowledge is yet to be assimilated well enough for it to override all of one’s habitual thought processes and habitual reactions to situations.

Shastras recommended mananam (मननम्) as a means of addressing the doubts in one’s mind and also as a way to forming connections of all the concepts and developing a cohesive vision. Mananam (मननम्) is continuous reflection on the teachings of Vedanta that one has received through shravanam (श्रवणम्). Mananam (मननम्) can be through repeatedly listening to Shastras, teaching Shastras, understanding and reflecting on not just the literal meanings but the implied meanings of the teachings and can also involve discussions and debates with one’s Guru or learned people. Mananam (मननम्) should go on for until such time that one has nothing more to understand or clarify. One need not wait for shravanam (श्रवणम्) to be completed before mananam (मननम्) is begun and one can start reflecting on the teachings even as one is pursuing shravanam (श्रवणम्).

Nidhidhyaasanam (निधिद्यासनम्) is meditation on what one has understood from shravanam (श्रवणम्) and mananam (मननम्). It does not involve any thinking because all that is there to be thought of has been done in mananam (मननम्) and in nidhidhyaasanam (निधिद्यासनम्) one merely contemplates deeply on the essence of the teachings so they become assimilated into one’s system. Nidhidhyaasanam (निधिद्यासनम्) in a way completes one’s learning and then begins a lifetime of remaining in the abiding knowledge where all aspects of one’s life is governed by the teachings of Vedanta.