Adhyatma is adhi plus atma. It is a spiritual discipline. Yoga is of different types, e.g., Hatha-yoga which is about various bodily postures. Here it refers to mental discipline, i.e., concentration on and awareness of the Self. It is not dependent on any external factor. Instead, it is meditation on Vedantic teachings about Self.
The Lord of death mentions it (katha 1.2.12) and Shankaracharya explains. It is withdrawing the mind from the external objects and concentrating on the Self. The concentration of the mind is required because the Self is hidden (therefore hard to grasp) in the intellect surrounded by the body and senses. The body and senses are source of miseries. However, by meditating on the Self, an intelligent man perceives it in the intellect. Resultantly he goes beyond miseries, i.e., he gives up both happiness and sorrow because the Self is devoid of highs and lows. Though self-luminous and self-evident, it is hidden by the impressions on the mind arising from thoughts and actions. Hence the Upanishad says it is ‘hard to perceive’.
Tag Archives: sravan
Tat Tvam Asi (Part 5)
Sravan is sufficient
In Sravan, the student listens to the teacher about the teaching, namely, TTA. On understanding the full import of TTA, the student has Self-knowledge, i.e., I am Brahman and there is liberation. Self-knowledge and liberation are simultaneous. There is no time-gap. In chapter 18 titled ‘Tat Tvam Asi’ of Upedesha Sahasri (Up Sah), ShankarAchArya introduces a Purva Paksha (PP) in 18.09 who holds that mere Sravan is not sufficient for liberation. It should be followed by repetition of ‘I am Brahman’. PP argues as below.
Tat Tvam Asi (Part 3)
Vedantic teaching, i.e., TTA is completed in section 8 of chapter 6 of Ch Up. It is sravan (listening) to the teacher. Since Svetaketu has doubts, sections 9 to 16 are manan (removal of doubts) so that the student has conviction about the teaching. Svetaketu has doubts because he is unable to figure out why human beings do not claim identity with the Deity though they merge in It every day in deep sleep. In deep sleep, the jiva loses his individuality as he merges with the Deity. That means that the mind, the instrument of knowing is resolved and is dormant. Knower-hood is suspended temporarily. This is why, on waking up, a jiva does not claim identity with the Deity. The teacher explains with illustrations.