Friday, February 14, 2020

Part Two : THEORY & PRACTICE THEORY AND PRACTICE IN INDIAN PHILOSOPHY


Research Paper submitted by Swami Sadasiva Giri on the occasion of a Vedanta Seminar, conducted by Sri Vishnu Mohan Foundation on the
14th and 15th of September 2019, at Sri Gnana Adwaita Peetham,
New Giri Road, T Nagar, Chennai-600017.

Part Two :  THEORY & PRACTICE 
THEORY AND PRACTICE IN
INDIAN PHILOSOPHY
|| कृष्णं वन्दे जगद्-गुरुम् ||
OBEISANCE TO KRISHNA, THE UNIVERSAL GURU.
Now we can take up the study of theory and practice in Indian philosophy.  The theory portion of Indian philosophy is available in the Upanishadic part of the eternal Vedas.  The essence of this wisdom is presented as Smriti, in the form of Bhagavad-Geeta, the crest jewel of Mahabharata.  Bhagavad-Geeta is not the only Smriti literature available.  As it has come directly from the God-incarnate, Krishna, it became more popular than all other Smriti literature, to be hailed as the Universal Guide for the entire humanity for all occasions.  When we invoke the Devataas at the start of reading Bhagavad-Geeta, we come across this verse --
सर्वोपनिषदो गावो              दोग्धा गोपालनन्दनः |
पार्थो वत्सः सुधीर्भोक्ता  दुग्धं गीतामृतं महत् ||
In this stanza, all the various Upanishats are equated to the cows, Krishna to a milkman, Arjuna to a calf, the beneficiaries to the blessed followers of Sanatana Dharma and finally, the milk is likened to the immortal and invaluable elixir i.e. Bhagavad-Geeta.  Again, this wisdom is presented as a rare collection of aphorisms, in the form of Brahma-Sutras, likened to a symbolic rosary of invaluable gems collected from various portions of Shruti, by Sage Veda-Vyaasa, the author of Mahabharata, the common Guru for all the followers of Sanatana Dharma.  This entire three tier literature consisting of Shruti, Smruti and Logic is called the Prasthaana Traya, the grand Trinity of Systems in Theology, belonging to Sanatana Dharma.  The entire Prasthaana Traya is commentated by Shankara (पूर्व-पक्षः प्रथमतः) in a lively style of anticipating and raising all possible objections to the view of Vedanta Darshana from all quarters first, and (सिद्धान्तपक्षो द्वितीयतः) refuting logically all those objections one by one, through his most illustrious commentaries. These commentaries ever remain as a challenging touch stone, for the intellectuals of all generations to prove their real mettle and worth in the reasoning art of logic.  
Today the Upanishats have become almost innumerable through the interpolation carried out by many vested interests.  The knowledge portion, in other words, the ज्ञानकाण्डं, of many Upanishats, is presented in the final part of the Upanishats, after initially presenting the उपासना-काण्डं i.e. the portion dealing with Upaasana i.e. worship, culminating in the practice of Purascharana, the total dedication during the last stage of Upaasana before becoming able to intuit a particular deity, possessing a name and form in the astral realm.  This is the usual method of holding on to a name and form perceptible to the intellect, in the beginning and transcending the same name and form in the final stage of Upaasana.  This is the easier method to attain spiritual perfection.  It would be extremely difficult for the average spiritual aspirants, not having the intense Vairaagya, required to pursue the Nirguna Path, which is the path mentioned in Bhagavad-Geeta as the path of Avyakta, the path leading to the intangible, the transcendental Truth. (12th chapter, verse 5)
क्लेशोऽधिकतरस्तेषा - मव्यक्तासक्तचेतसाम्  | 
अव्यक्ता  हि  गतिर्दुःखं   देहवद्भि-रवाप्यते  ||
"O Arjuna, this path of Avyakta, in other words, the Intangible path, is extremely difficult and also heart-breaking for the very vast majority of spiritual aspirants who are extremely body-conscious as well."
Intuitive knowledge of the Self, as pure light consciousness, dawns at the culmination of Upaasana.  This would be the direct experience of Saguna-Brahman. This is Shuddha-Satva, the all-pervading splendour, coupled with unbounded bliss, which is axiomatic as well i.e. springing from within.  The hangover of any Upaasana will provide a name and form to this effulgence in accordance with their Upaasana-Murtis (forms).  This is not the experience stated in Maandookyopanishat as Shaantam, Shivam and Adwaitam.  This lofty state is unambiguously mentioned in Lalita-Sahasra-Naama-Stotra as well, as (चितिः, तत्पद-लक्ष्यार्था) one who is pure awareness, the intended and implied meaning and essence of the Sarva-Naama (the pronominal word) of “TAT”, that can be only intuited and never objectified as anything separate from oneself, i.e. the Subject.  If it could be objectified it would have been stated as तत्पद-वाच्यार्था, that could be denoted as an object. One has to surely transcend the experience of Saguna-Brahman, the light consciousness as well, to intuit the experience stated in Maandookyopanishat and Lalita Sahasra-Naama-Stotra.  Even after intuiting this pure awareness, Brahman, as Shaantam, Shivam, Adwaitam stated in Maandookyopanishat, a few traces of the long chain of hangovers may be visible in many Upaasakas.  As such, there is a slight flaw or inconsistency in this method.
In general reckoning, the Upaasakas are not in the habit of detaching themselves completely from their objects of Upaasana. As the bliss of Saguna-Brahman is so much bewitching and binding, who would like to detach oneself completely from it, which even Shri Shuka, the greatest among Adwaitins could not do?  Remaining as the greatest exponent of Bhaagavata, Shri Shuka got immersed in Krishna-Consciousness fully after getting formal initiation into Bhaagavata from his father and Guru, Veda-Vyaasa.  As such, this type of aspirants would be inclined to retain the relationship with that particular name and form, holding on to which they provisionally transcended all the realms. Ramakrishna Paramahamsa held on to his devotional attitude towards Mother, Kali, even after intuiting Nirguna-Brahman, the intangible Truth.  He has confessed once, that he would take one more birth in future and that would be in the southern or more precisely, south-western part of India.  As such, we have to assume, that, in their cases, this transcendence and the intuition of the intangible Truth has to be understood as provisional, in a sense.
To study and grasp this issue more clearly, let us consider Ganapati-Atharvaseershopanishat.  This Upanishat belonging to the branch of Atharva Veda, describes Lord Ganapati as the transcendental intangible Truth, i.e. as one without a second, which reality is generally attributed to the nameless and formless Paramatman only, which is stated as Brahman, in the neuter gender.  The class of theologians who remain exclusive votaries of Shuddha-Brahman and Shuddha-Adwaita definitely will not accept this, as the ultimate experience of Adwaita, the perfected state of spiritual evolution.  They would be pointing out an inconsistency here, stating, that in this case there is still a link with a name and form.  As such, it cannot be accepted as the final perfected state, where there should be only one, without a second and that ONE should be devoid of a name and form, which can only be referred to, in neuter gender by using Sarva Naama, a class of pronominal words, such as Tat, Adah, Idam, etc. used in “Tatvamasi”, “Poornamadah Poornamidam” and the likes.   
In this context, Soota-Samhita, a portion of Skaanda Puraana and some Upanishats in that line, having a leaning towards the name and form of Shiva, such as Shvetaashvataropanishat, propagate Siva-Adwaitam.  Shakti Upaasakas who adore and consider Shakti above all other forms, holding on to Brahmaanda Puraana, propagate Shakti-Adwaitam.  In the same manner, Maha-Narayanopanishat and the likes, describe Lord Vishnu or Narayana, as the ultimate Truth and the staunch votaries of these Upanishats propagate Narayana-Adwaitam.  Similarly, there are other forms of Adwaitam as well.  In these circumstances, a sort of one-upmanship or vying for superiority over other Upaasakas arises among the pursuers of different aspects of the same Paramaatman.
Converting this muddled situation to their best advantage, the Christians have thrown their hats into the ring by introducing a Jesus Upanishat to promote their conversion activities in great measure, by creating more confusion among the Hindu community. Some call it ईशोपनिषत् as Jesus is mentioned as Isa or Iso in ancient Hebrew references. In South India it becomes Yesu.  They have done this interpolation newly, into the vast collection of Upanishats, already existing in Indian tradition.  They claim total validity to their Upanishat, without the backing of any authority from India's vast spiritual collections, claiming at the same time that all that exist in Sanatana Dharma, exist in Christianity, even from much earlier times.
Foreseeing the present situation of inconsistencies, and that too very much in advance, Shankara accepted only ten Upanishats which do not have any leaning towards any particular name and form, to establish his philosophy.  They are Easa (ईश) Kena (केन) Katha (कठ) Prashna (प्रश्न) Munda (मुण्ड) Maandookya (माण्डूक्य) Taittireeya (तैत्तिरीय) Aitareya (ऐतरेय) Chhaandogya (छान्दोग्य) and Brihadaaranyaka (बृहदारण्यक) Upanishats.  Even in many of these ten Upanishats, for example, Chhaandogya and Brihadaaranyaka Upanishats, the voluminous ones, a significantly major portion is devoted to the exclusive practice of Upaasana only.  But these Upaasanas are altogether different from the ones related to names and forms, mentioned in most of the other Upanishats.
As attaining चित्त-शुद्धि i.e. purity of the psyche, is of paramount importance for intuiting one's own Self, no Upanishat can neglect this Upaasana-Kaandam which is the most important portion in the matter of purifying the intellect.  For example, this is very much asserted in Taittireeyopanishat, Bhrigu-Valli (भृगुवल्ली) where Bhrigu is repeatedly commanded to engage himself in austerities and mortification of the senses along with the mind, by his father, Varuna, who happened to be his Gyaana Guru as well.  In this context, Varuna advises Bhrigu to engage himself in Tapas.  तपसा ब्रह्म विजिज्ञासस्व |  तपो ब्रह्मेति” |  "Through the means of Tapas you intuit Brahman as Tapas is verily Brahman".  This is exactly the same when Krishna tells Arjuna "एतत् ज्ञानमिति प्रोक्तं" in the 13th chapter of Bhagavad-Geeta (13/12). Here, the twenty virtues (starting with अमानित्वं, humility) which are only the means for attaining Gyaana, the end, are stated as the end itself.
The ten Upanishats chosen by Shankara contain many Mahaa-Vaakyas in them.  These Mahaa-Vaakyas are in the form of Sutras i.e. abbreviated phrases.  They are highly condensed, no doubt; but they are exceptionally potent, capable of opening the flood gates of Agyaana i.e. ignorance of the Self, instantly.  As per conventional practices the Mahaa-Vaakya namely, Tatvamasi is articulated by the Guru in the disciple's ear, at the time of initiation, to arouse the fire of knowledge in the disciple.  If the disciple happens to be उत्तम-अधिकारी i.e. a deserving aspirant of the highest order, possessing camphor like quality to get enlightened, he would be able to intuit the Truth instantly like Saint Ramakrishna.  Otherwise the result of initiation, which is the intuitive experience of the disciple, will occur in a delayed time frame; nevertheless, initiation is absolutely necessary and it will become fruitful at the appropriate time.  It is like lighting a wick readied in all respects to catch the flame.  If there is wetness in the wick, it should get dried up fully, before it gets properly lighted.  Kathopanishat is quoted for confirmation in this regard. In Kathopanishat the god of death, Yama, explains this topic to Nachiketas in Mantras 8 and 9, in Canto II, Part I.

नरेणावरेण प्रोक्त  एष          सुविज्ञेयो बहुधा चिन्त्यमानः
अनन्यप्रोक्ते गतिरत्र नास्ति  अणीयान् ह्यतर्क्यमणुप्रमाणात्

"If the Guru initiating the disciple is not an enlightened person, the disciple receiving the initiation won't be able to intuit the Self in spite of his very best efforts.  There is no scope for any other choice in this matter, as the principle of Aatman is so subtle, which remains beyond the reach of anyone's intellect."  Here we have to assume through valid inference, that the Guru transfers a rare power to the disciple at the time of initiation, with the help of which the disciple becomes capable of intuiting the transcendental Truth. 

नैषा तर्केण मतिरापनेया             प्रोक्तान्येनैव  सुज्ञानाय  प्रेष्ठ
यां त्वमापः सत्यधृतिर्बतासि   त्वादृङ्नो भूयान्नचिकेतः प्रष्टा

"O my sweet little child, Nachiketa, as this wisdom is beyond the logic of the intellect, it has to be intuited through the initiation of a realised Guru alone.  As you are endowed with a pure intellect without any sort of hypocrisy, you happen to be the proper अधिकारी i.e. the qualified aspirant to receive the initiation and to intuit the Self.  O Nachiketa, let me be blessed with more and more disciples of your calibre and sublime virtues."  

Now we come to the last part of this paper which is the most important one as well.  The most important issue here is becoming eligible for Vedanta Saadhana.  To attain this eligibility, the Karma of the aspirant should get exhausted to a great extent in the natural sequence of unfolding of Karma.  That is why the Shaastra says “सन्यस्य श्रवणं कुर्यात्” which means that one should commence this Vedanta-Saadhana in right earnest, after taking formal initiation into the order of Sanyaasa. The aspirant should not have any worldly duties or compelling responsibilities, at the time of entering this school of Vedanta.  To support this statement, I take the immortal Vivekachudamani. There, at the commencement of the work, the Guru infuses optimism into the disciple by saying, "धन्योऽसि कृतकृत्योऽसि" "you are the highly blessed one who have finished your Karma by exhausting all your duties in the natural course of unfolding of Karma." 

Without acquiring this eligibility, we come across with many people engaged in this pre-eminently highest Shaastra of Vedanta, today.  That helps them in earning a livelihood only, like any other calling.  By intellectually grasping this subject, without getting engaged in proper Saadhana, one gains nothing worthwhile except adoration of the world, status in society and financial gains. In Viveka-Choodaamani Shankara explains this matter. Vide Shloka 58.

वाग्वैखरी शब्दझरी    शास्त्र-व्याख्यान-कौशलम् |
वैदुष्यं विदुषां तद्वद्   -  भुक्तये तु मुक्तये ||

"Loud speech, consisting of a shower of words, the rare skill in expounding scriptures and likewise stunning erudition; these gifts bring with them, elation to the scholar, no doubt, but are no good for attaining the peerless state of Mukti i.e. liberation from transmigration."

No one should take this statement of mine as a personal reference directed against anybody.  I have only stated the fact and no one can refute this statement of mine also.  Again, Shankara stresses this point in his Adhyaasa Bhaashya for Brahma Sutras, by saying "पश्वादिभिश्च अविशेषात्" which means that such professionals are in no way better than the beings endowed with a horizontal vertebra, who neither possess the required Viveka nor Vairaagya to intuit the Self.  Here, one should clearly understand that, this is stated from the absolute point of view and not from the empirical point of view. 

Without detaching oneself fully from the binding responsibilities of the world, an aspirant will not be able to detach himself from the deep-rooted personality acquired, carried forward and brought forward through innumer-able births. In this context the Sanyaasa Deeksha is like a transit camp to annihilate the already existing personality.  After acquiring the benefit of Sanyasa-Deeksha in full measure, this temporarily acquired personality of the Sanyasin also should be discarded, as Aatman, the pure Self is neither a Brahmachaary, nor a householder, nor a Sanyasin. 

In Kali Yuga it is almost impossible to do Vedanta Saadhana without taking formal initiation into Sanyaasa-Deeksha as Tamo Guna and the resultant body-consciousness is unimaginably high.  For this purpose, Shankara instituted the order of Sanyasa for Kali-Yuga-people.  During the earlier Yugas, by remaining in the house itself, it was possible to do Vedanta Saadhana as Satva Guna was comparatively much higher during those times.  See the confirmation. In the traditional Shankaracharya-Ashtottara-Shata-Naamaavali we come across with this particular Naama i.e. "सन्यासाश्रम-उद्धर्त्रे नमः" (the one who has rekindled or re-established the institution of Sanyasa).  Taking initiation into the order of Sanyasa is exactly like immersing the dirty clothes in a solution made out of detergent powder and water for some time.  When the dirt would have got dissolved in the detergent solution, the solution also should be rejected finally.   

As far as practice of Indian philosophy is concerned, there are three steps or stages of Saadhana and they are mentioned in the relative order now.  They are mentioned as Shravana, Manana and Nididhyasana. 

If we take Shravana into consideration with a western mindset, the word-meaning of Shravana would only convey the idea of a mental exercise of listening attentively in a study class conducted by one's Guru.  But immensely more beneficial gain is involved in the word, Shravana. This benefit will accrue if the disciple stays with the Guru, serving him in person, in the Guru's day to day life.  This is the age old and most ideal Guru Kula System of imparting and acquiring knowledge and wisdom.  In this system of imparting and acquiring knowledge and wisdom, a special chemistry is involved in the relationship between the Guru and the disciple which we cannot find in a study class, in the college atmosphere.  The nature of this chemistry can neither be explained in words easily by anyone, nor can be grasped through any other means also.  In the matter of annihilating the deeply entrenched personality of the disciple this chemistry plays the most significant role.  How it works and when it works, is a matter of conjecture and total surprise for anyone.  Now let us see the confirmation in Bhagavad-Gita.  BG/IV/34

तद्विद्धि प्रणिपातेन      परिप्रश्नेन सेवया |
उपदेक्ष्यन्ति ते ज्ञानं   ज्ञानिनस्तत्वदर्शिनः ||

"Seek that knowledge from the enlightened preceptors by falling at their feet without any reservation, by making ardent inquiries about this knowledge without any hypocrisy and finally pleasing them through your dedicated service in their day to day life, with one pointed attention and sacrifice.  They, reciprocally, in a mood of extreme love and compassion, will impart this knowledge to you which will culminate in the intuition of Aatman."  Serving the Guru is most important.  This devotional attitude on the part of the disciple and the reciprocally compassionate attitude on the part of the Guru result in the annihilation of the personality i.e. I-ness of the disciple.  The Maharashtra-Saint Eknath is one of the most shining examples in the matter of Guru-Seva i.e. serving the Guru with one-pointed attention.  Again Saint Kalyanji of Maharashtra, a disciple of the great Samartha Ramadas is another distinguished example.        

Manana is the act of getting reconciled with what has been grasped through Shravana.  The spirit of Mahaa-Vaakyas like Tatvamasi should be constantly ruminated upon.  There is an implied meaning behind this Mahaa-Vaakya.  The usage of Sarva Naama (a class of pronominal words) of That and Thou is meant to convey the implied meaning.  Here परिसङ्ख्याविधि, an indirect mode of presentation is applicable, in interpreting this Mahaa-Vaakya and bringing out the implied meaning hidden therein.  When the Mahaa-Vaakya says Tatvamasi, "That, Thou Art" the implied meaning is verily "This, Thou art not" i.e. you are not anything that can be objectified.  In this context the word That stands for the transcendental Truth.  All that can be objectified is meant by the word "This".  As you are verily That, which is the substratum of the psyche consisting of मनस्, बुद्धि, चित्तम् and अहङ्कार, the highly condensed and immensely potent phrase of "That Thou art" points to the transcendental Truth which is beyond words and as such, the word Thou cannot be an object of perception.  It has to be an object of intuition only.  One should dedicate oneself wholeheartedly to pursue this Saadhana without a break and reconciliation is bound to come before long.  The aspirant should learn to view this empirical realm as an illusion i.e. 180 degrees out of phase of what is actually perceived through the senses.  The following stanza is helpful to do this Saadhana of Manana i.e. to ruminate upon constantly.  (BG/2/69)

या  निशा  सर्वभूतानां         तस्यां  जागर्ति  संयमी |
यस्यां  जाग्रति  भूतानि    सा निशा पश्यतो  मुनेः ||

In which realm the ordinary beings remain totally inactive, as they would usually remain during a dark night, in that realm of Aatman, the जितेन्द्रिय, the self realised Gyaani remains awake, fully focussed and attentive.  In contrast, i.e. in 180 degrees out of phase, in the realm in which the ordinary souls remain active and focussed, the Gyaani remains totally inactive as if he were in a state of deep sleep.  The ordinary beings remain in विषय-निष्ठा i.e. a state in which they are focussed towards the objective world and the Gyaani remains in आत्मनिष्ठा i.e. focussed towards his own Swaroopa i.e. Self.

The third step of Nididhyasana is nothing but converting the already grasped and reconciled theory into a working principle in day to day life. For this to happen, great Vairaagya (aversion to anything that is not Aatman) is required.  Intuiting the Truth depends upon the intensity of Vairaagya in an aspirant.  If Vairaagya is total, intuition of the ultimate Truth would have taken place simultaneously.  At this juncture, the Grace of Paramatman will descend on the aspirant and will make the mind irresistibly introvert.  Guru's guidance and blessings, no doubt, are most essential.  The twenty virtues mentioned in the 13th chapter of Bhagavad-Geeta, starting with Amaanitvam viz. humility, should be developed consciously.  The three types of Tapas i.e. austerity and mortification, mentioned in Bhagavad-Geeta, 17th chap. stanzas 14, 15 & 16 which are शारीरं तपः Tapas at physical level, वाङ्मयं तपः Tapas at verbal level and मानसं तपः Tapas at mental level, should be practised earnestly. 

Finally, the intellectual exercise of merging the दृश्यं, the entire objective world including one's body and psyche, with द्रष्टा the perceiver, the subject, should be constantly practised.  This is one of the methods.

Brihadaaranyaka-Upanishat suggests another path, which is called the "Neti" "Neti" path i.e. "not this," "not this" method.  This is the method of rejecting all that can be objectified one by one.  Finally, the subject, who is involved in this intellectual exercise, alone would remain as the remainder, at the zenith of this Saadhana. At this juncture, when all efforts (all intellectual efforts also) would have ceased, the individual making this effort also, would have ceased to exist.  If there is no effort, which is the evidence that there is no individual also to make the effort, as one depends upon the other for one's very existence, Self would have been intuited. Finally, the substratum of the I-consciousness which is mentioned as Chit, alone would remain.

This is truly what is meant by Nididhyasana proper.  In the other method, to explain this theory, a Triputi, in other words, a triangle of a sort is mentioned as a simile in Shastras.  One side of the triangle is द्रष्टा, the perceiver. The other two sides represent दृश्यं, the objective world and दर्शनं the act of perceiving.  The act of perceiving i.e. दर्शनं, links द्रष्टा with दृश्यं.  None of these three can remain without the other two.  If one of these three is made irrelevant, the other two are bound to become irrelevant automatically. 
 
If दृश्यं is merged with द्रष्टा, the Triputi i.e. triangle of द्रष्टा, दृश्यं and दर्शनं collapses then and there, leaving alone the substratum which is दृक्.  As दृश्यं i.e. the objective world, doesn't have an independent existence devoid of the द्रष्टा, the subject, it should be understood as an extended illusory form of द्रष्टा i.e. the Subject himself.  This happens due to the deluding power of Avidya-Maaya.  That is why it is advised that दृश्यं should be merged with द्रष्टा.  The दृश्यं is the illusory projection of द्रष्टा.  When the mind goes out through any of the five outlets i.e. senses, then only there is an existence for the objective world.  In deep sleep the mind didn't go out as it was united with Aatman.  As such, there was no objective world either, during deep sleep.  Anything that doesn't have a constant existence without a break should be an illusion only, just like a snake in a bit of rope, in dim light or due to a defect in the eye-sight or like the dream world and the objects perceived in that world. 

Shankara compares Lord Dakshinamurti to a crafty magician when he says मायावीव विजृम्भयति who projects and withdraws various objects by his personal will alone, without the help of anything else (i.e. without any material or instrumental cause).  The ego of the aspirant will receive terrific blows while being engaged in this Saadhana, as he cannot find fault with the objective world in the least, which is actually his own very creation or projection.  If any inconsistency is perceived in the objective world, it has to be attributed to the perceiver alone.  Only the Saatvic intellects of the highest order would be able to grasp the logic involved here and pursue this Saadhana in right earnest.  The lesser ones, the Taamasic intellects of various grades, will repeatedly question the validity of this statement by raising questions "When I can clearly perceive this world as totally different from me and that too in real terms, how can I accept it to be my own creation or an illusion?"  Eligibility to pursue this Saadhana is of paramount importance.  That is why in Kathopanishat, Yama, the god of death, instructs Nachiketa, that this Vedanta Saadhana is exactly like walking on the razor's edge.  क्षुरस्य धारा निशिता दुरत्यया दुर्गं पथस्तत्कवयो वदन्ति | कठ. उप. Part 1, Canto III, Mantra 14.
   
Let us change the course temporarily, for a while now.  Any pain felt in the body, by anybody; is it real or imaginary?  If the pain is real, due to any disorder, it cannot be made in-cognizable with the help of pain-killers.  Anything real should remain constant also, otherwise it is unreal, illusory, relative and also fleeting.  The pain-killer is acting as a sedative, by merely breaking the link between the mind and its corresponding sensory organ of touch, by making that part of the body temporarily numb. During deep sleep, all the sensory organs are rendered inactive along with the psyche, therefore, no pain is felt.  The pain seems to be a reality only when there is a perceiver to experience it.  If the pain happens to be real, it cannot be felt differently, during different states of wakefulness, etc., at different times, in different stages of life, in different environments and finally by different individuals.  This should be the proper logic to be applied in this matter.  Then, Nididhyasana becomes a working principle in day to day life without any effort, without anyone thinking about it.  In Dakshinamurti Stotra, Shankara has clearly explained this logic in the 7th Shloka commencing with बाल्यादिष्वपि जाग्रदादिषु तथा सर्वास्ववस्थास्वपि.   

Sage, Ramana Maharshi, used to withdraw his mind from his body when he was afflicted by sarcoma, a very painful type of cancer and he used to look absolutely peaceful and normal as if he were not at all affected by any disease.  In another case, a different person affected by the same cancer would be writhing in pain.  How the same affliction can be differently felt by two different persons, at the same time, if it is real?  As such, the real cause of pain is not the affliction of cancer; the real cause of pain is, remaining as a witness to the pain.  So, this is the proof that anything that can be objectified is imaginary, illusory, unreal, relative, temporary and fleeting.  As such, the permanent solution for all the problems, lies in annihilating the perceiver.  By annihilating the perceiver, the individual never ceases to exist as he is the substratum of the perceiver, the eternal Aatman.  This is the unique Indian approach in solving all problems permanently.  All other approaches will provide a temporary relief only, as in the case of a pain-killer.  Contrary to Indian approach, the Western approach is magnifying the existing problem and in the process creating new problems afresh, by pampering the mind and senses, drawing others' attention and sympathy in various manners and measures and finally multiplying the medical facilities endlessly, in the forms of establishing many newer and newer super speciality centres with attached ICU facilities, to deal with each and every problem individually.  Only one problem would be handled in one Centre.  This is how the therapeutic system of Allopathy develops and thrives making the Agyaana, i.e. ignorance of Aatman more and more deep-rooted in humanity, during modern times.  

Let us view it differently now.  The द्रष्टा stands for Bimba and the दृश्यं stands for its Prati-Bimba, like the object and its image perceived in a mirror.  Without removing the flaw in the perceiver, the flaw registered in the image, cannot be removed.  By cleaning the surface of the mirror for any duration, the flaw registered in the reflected image will not vanish.  How can anyone find fault with one's own image reflected in a mirror?   If one is engaged in this Saadhana with total dedication, the mind will become introvert at the cessation of all intellectual efforts, on the part of the individual making the effort, culminating in Nirvikalpa Samaadhi.  The very effort, the off shoot of Rajo Guna, which we call dynamism, is remaining as the stumbling block between the person making the effort and his Self.  Shankara, in one of his minor works, mentions this Saadhana as maintaining a balanced state of दृक्-दृश्य-विवेकम्.  In the well renowned Dakshinamurti-Stotra, Shankara explains this logic in the briefest possible manner, which is ever inviting voluminous commentaries from the entire scholarly community. There Shankara says ---

विश्वं      दर्पण - दृश्यमान  - नगरीतुल्यं   निजान्तर्गतं,
पश्यन्नात्मनि मायया  बहिरिवोद्भूतं, यथा निद्रया |
यस्साक्षात्कुरुते     प्रबोध - समये    स्वात्मानमेवाद्वयं 
 तस्मै    श्रीगुरुमूर्तये    नम     इदं  श्रीदक्षिणामूर्तये  ||

"During a dream state, the perceiver, the Subject, is perceiving all the objects within himself, the Self.  But he thinks at that time, that he is perceiving them without, as totally different from himself.  This is due to the overwhelming influence of the all-deluding Avidya-Maaya.  Now, this statement should be applied to the wakeful state as well.  With the help of this valid example, Shankara proves irrefutably, that it is possible to perceive this objective world (which is only a projection of the perceiver) as totally different from the perceiver in wakeful state also, which everyone is constantly doing, without realising it, in the least.  How the dream world became an illusion after waking up from the dream, in exactly the same manner, this world perceived during the wakeful state also will become an illusion created by the Avidya-Maaya when one wakes up in the realm of Aatman and then and there, he transcends the three states of wakefulness, dreaming and deep sleep. This statement will get confirmed in the transcendental state of Tureeya, the relatively existing fourth state."  This is the quintessence of this highly potent stanza. 

Lord Dakshinamurti ever remains in the transcendental state and with the tremendous power generated by the unshakable firmness of His Gyaana-Nishtha which is, in other words, Aatma-Nishtha, a powerful force field is created and ceaselessly maintained around Him; Sanaka, Sanandana, Sanatana and Sanatkumara, getting caught and remaining overwhelmed in this force-field, are able to intuit their true Self, without any effort on their part.  In all the cases, when the effort finally ceases after reaching its zenith, intuition of the Self becomes a reality, simultaneously annihilating the very individual, the subject, making the effort.  This is the foremost magic-show taking place, in the vicinity of Lord Dakshinamurti.

चित्रं   वटतरोर्मूले                वृद्धाश्शिष्या   गुरुर्युवा  |
गुरोस्तु मौनं व्याख्यानं    शिष्यास्तु छिन्नसंशयाः ||

"Oh, what to say!  I am bewildered by this scene of total wonder.  This is the greatest wonder in this world; The Guru remains with the vigour and vitality of youthfulness and the disciples look aged and exhausted, in their appearance.  Again, the Guru remains in total silence showing only the sign of Chin-Mudra i.e. Gyaana-Mudra and the disciples are rendered totally doubtless, in this context, introverted.  No other means of communication is involved here."  In this sign of Chin-Mudra the index finger represents Jeevaatman, the thumb represents Paramaatman, the other three fingers represent the three Gunas of Prakruti, viz. Satva, Rajas and Tamas.  When the Jeevaatman becomes free from the Gunas of Prakruti, he is united with Paramaatman.  In Taantric parlance, this symbolic sign of Chin-Mudra has the occult potency of introverting the mind. 

When a news reader is engaged in reading a news bulletin, another person nearby, would be engaged in making symbolic signs to convey the gist of the bulletin to the dumb and deaf community, which viewers might have seen in T V channels. The dumb and deaf, by merely being so, ever since their birth, develop and possess a rare gift of grasping the gist of the bulletin through symbolic signs, which others endowed with the hearing faculty would not have developed in them.
 
In Shakti Upaasana, the usage of symbolic signs has its own value.  It is quite common among these Upaasakas. These symbolic signs are charged with great power.  In Kerala, poojas are performed by the Taantric community, following the Taantric method alone, without the articulation of any Mantra and it is found to be efficacious also.
  
At the culmination of this practice, the द्रष्टा and the दृश्यं will disappear finally, leaving alone the दृक् which is one's real Swaroopa i.e. the Self.  It looks somewhat easy when one listens to a Vedantic lecture or when one reads the same in the form of an essay.  But when anyone tries to put this Saadhana into practice, then only one will know how heart-breaking, it is going to be.  This is not stated here to discourage anyone from doing this Saadhana.  The same topic is quoted from the ancient treasure trove of Subhaashita now.

प्रारभ्यते    खलु  विघ्न-भयेन  नीचैः,
प्रारभ्य विघ्न-विहता विरमन्ति मध्याः |
विघ्नैः     पुनः        पुनः     प्रतिहन्यमाने,       
      प्रारब्धमुत्तमजना               परित्यजन्ति ||

"By the very thought of this seemingly Himalayan endeavour ahead, the pleasure-seeking ordinary class, never come forward to take up the challenge of this Vedanta Saadhana.  The next class retire from this Saadhana, as a crest fallen lot, after facing repeated hurdles on the path.  In spite of facing any number of hurdles ahead, the fully dedicated class of aspirants never withdraw themselves from this Saadhana, till they reach their desired goal." 

When the invaluable gain accruing from this Saadhana is grasped in its true perspective, the bitterness arising from disciplining the senses and the psyche, will become totally insignificant and as such, will become bearable; if not really pleasant.  Who will not endeavour for such a gain of a Himalayan output, by merely providing a silly input of the measure of an ant-hill?  This topic makes me recollect the great Saivaite Saint, Maanickavaachakar and the ever-shining Christian Saint, Thomas Kempis. The former, addressing Lord Nataraja, sings with elation in Tiruvaachakam "தந்தது உன் தன்னை கொண்டது என் தன்னை, சங்கரா, ஆர் கொலோ சதுரர்" (தி. வா. Topic 22 கோயில் திருப்பதிகம், stanza 10) "O my Lord, Shankara, Siva, in our mutual exchange deal, who has proved oneself to be the cleverer, to become the ultimate winner as well?  You or me?  I exchanged me, along with the silly tinsels I possessed, with You, along with the entire wealth of the world, You possess."  The great Indian Monk, Swami Vivekananda used to carry with him always, a small pocket edition of the immortal Christian literature, "THE IMITATION OF CHRIST", during the early days of his spiritual Saadhana. In that, Thomas Kempis says in Chapter 35 of Book III; "the sufferings of this life are not worthy to be compared with the glory that is to come."  Again in Chapter 51 of Book III he says "And you will say: the sufferings of this time are not worthy to be compared with the future glory." The essence of these statements is that, the input is too silly to be mentioned when compared with the unimaginable colossal output.  This is how the brave cross the ocean of Samsaara, the dreaded disease of transmigration, which is called Bhava-Roga. For confirmation see Bhagavad-Geeta, stanza 37 of chapter 18.

यत्तदग्रे   विषमिव         परिणामेऽमृतोपमम्  |
तत्सुखं सात्विकं प्रोक्त-मात्म-बुद्धि-प्रसादजम् ||

"The experience of this spiritual discipline is compared with the taste of poisonous bitterness in its beginning and nectarine sweetness in the end.  This is hailed as the Saatvika-Sukha, the eternally lasting happiness that gives purity and calmness to the psych and nervous system.” This discipline gives purity to the soul and clarity to the intellect by which alone, intuitive experience of the Self becomes a reality.

At this stage, the steps to be covered further would be revealed from within as Vairaagya grows in leaps and bounds in the aspirant. I am quoting the words of Sadguru Swami Gnanananda Giri of Thapovanam, for confirmation. "அது அதுவேயானால் அதுவே ஆகும்; அதுவே சொல்லும்."  If the Saadhana is one pointed and earnest, it will reveal the steps to be covered furthermore, from within. 
                                                   
This revelation will take place after the aspirant becomes endowed with the Buddhi Yoga, mentioned in the 10th chapter of Bhagavad-Geeta (10/10).  Over and above all these, one should intensely long for the guidance of a Sadguru and also for being possessed by that Sadguru.  Possessed by the Sadguru means that, the Guru should confess that "I accept you as my disciple."  The disciple may claim that such and such person is his Guru.  But that is not going to serve the purpose in this context.  It should not be a one-way traffic; it should be a two-way traffic by all means.  In this context, see what Shankara says in Viveka Choodaamani, Shloka 3 of 269.

दुर्लभं     त्रयमेवैत   -   द्दैवानुग्रह  -  हेतुकम्  |
मनुष्यत्वं मुमुक्षुत्वं     महापुरुष-संश्रयः  ||

"By the exceptional divine grace only, it becomes possible to obtain a human birth. To be endowed with the intense desire to attain Moksha i.e. liberation from transmigration, is comparatively more exceptional; and the most exceptional is, to be possessed by a Sadguru.  The final compound word of महापुरुष-संश्रयः, denotes the acceptance of the disciple by the Guru as "You are verily my disciple, I possess you as my own".  At this stage, I conclude the presentation of this paper, with my humble Pranaama at the holy lotus feet of all my esteemed Gurus, including the immortal Thomas Kempis.  शम्.

त्वं पिता त्वञ्च मे माता    त्वं बन्धुस्त्वं च दैवतम् |                                                           संसार-प्रीति-भङ्गाय          तुभ्यं  श्रीगुरवे  नमः || 

 गुरोरधिकं  तत्त्वं          गुरोरधिकं  तपः |                                                                       गुरोरधिकं  ज्ञानं    तस्मै  श्रीगुरवे  नमः ||