The Guru’s higher teaching is contained in the
“Upanishadic declarations”. The highest spiritual knowledge is imparted.
Listening to it is given a special term – Sravanam.
We shall now focus just on this most important step in which knowledge is conveyed by the Guru. The above practice of going within oneself through the chanting of AUM is needed to prepare the student for the theoretical knowledge of the nature of that which is deepest within each one of us – the innermost Self. Explanations of the Self can only be meaningful to us when our minds have turned within. That is why we said practice, in this case, comes before theory.
Vaakyam: These are the Upanishadic declarations, also called Mahavakyas. They are highly revered as the Truth itself. Every Upanishad has a Mahavakya around which the teaching is based. The Mahavakya will always be that which pinpoints the Goal of Vedantic Sadhana, namely Jiva Brahma Aikya.
For compactness, one Mahavakya is selected from each of the four Vedas. Thus from several hundred Mahavakyas, four main ones are selected. The Four Mahavakyas are considered as the quintessence of Vedanta.
The following reference texts especially deal with the Mahavakyas:
1. Vedanta Sara – by Sadananda Yogindra details the analysis of “Tat Twam Asi”;
3. Advaita Makaranda – by Sri Lakshmidhara Kavi. This is an elaborate Samskrit commentary called which logically explains all the finer principles of Vedanta.
4. Panchadasi – by Sri Swami Vidyaranya, deals with all 4 Mahavakyas.
5. Maneesha Panchakam – by Sri Adi Shankaracharya also deals with all 4 Mahavakyas.
What is Sravanam?
The first thing to understand about Sravanam is that it is a very specific knowledge.
That is why, in many sessions/satsangh, author requests the audience to listen with razor sharp intellect and with undivided attention. The intake of the disciple when he listens to his Acharya’s talk at the first instance stays with him forever.
The disciple is given the full picture of what is involved in the spiritual quest which he is about to embark upon. He is given the necessary theoretical understanding, so that he can then follow it up with further practice of meditation.
In Sravanam, he gets to know exactly what is required of him in his inner Sadhana.
Jiva Brahma Aikya – “The Individual is Identical to Brahman.”
This is the ultimate understanding that the student is expected to arrive at. This understanding can only arise in one who is qualified for Sravanam as described above.
The essential teaching in Sravanam is the identity of one’s Self with the universal Self. The Jiva or individual being is really nothing less than the Universal Reality called Brahman. The student thoroughly grasps this knowledge.
He can then confidently begin serious meditational practices that will lead him to realize his divine Identity.
When this understanding takes place, Sravanam is considered done. The student can then proceed further with his Sadhana.
The Procedure Followed in Sravanam
The Guru may or may not follow any formal procedure. He may convey the teaching at a series of formal lectures or he may convey it informally by any other means. He may also choose a bit of both. Why is this so? It is because the knowledge does not come from him personally, but from God Himself.
Importance of Full Attention
Sravanam is such an important part of spiritual Sadhana that much preparation is needed just to attune the disciple to listen attentively to the Guru’s teaching. He has to give his whole attention.
The Guru has to assure himself that the disciple’s mind is unwavering; that his words are taken to heart; that the seeds of knowledge are being sown on fertile soil and not on barren rock.
One should be receptive to the supreme scriptural statements not because they have been spoken by persons whom traditionally people have accepted with awe and respect, but because they have expressed their perception arising out of their subjective experience.
Samaakarnyataam: this is a strong verb used to indicate the intensity of “listening”. The word carries the following components in its meaning:
i) The act of listening. This is obvious.
ii) The attention given to it by the disciple.
iii) The concentration of the intellect to grasp its meaning.
iv) The intention or purpose of what is to be done by obtaining such knowledge.
v) The faith with which the student receives the knowledge.
(Sahana vavatu chanting with which the communication starts from Guru's side and the disciple receives, that chanting is invoking the grace of God / Supreme essence to ensure all the 5 points listed above).
When such is the quality of the hearing, the whole being is present at the occasion. It can be likened to a hearing in a Court-of-Law. Alertness comes naturally to the student who has been well-prepared for this step.
What one needs is to be “shraddha vaan”, totally receptive with an unconditioned Mind without being dogmatic, self-opinionated, free from the influence of the Knowledge -information, thoughts, memories, teachings, beliefs, faiths ingrained historically in one’s consciousness, making Mind restrain the modifications arising therein – “chitta vritti nirodha” (Patanjala Yoga). Because only when the five (organs of senses) together with knowledge and mind cease (their activities) and the intelligence itself does not stir, only then there is to come about Supreme goal.
What Does Sravanam Achieve?
In Sanskrit, there is a phrase Pramaana Gata Sandeha, which means “doubts pertaining to the means of knowledge”. When all doubts connected with the Pramana or means of knowledge are removed, Sravana’s job is said to have been done.
The highest Pramana used for knowledge of the Self is Shabda Pramana or scriptural authority. Then comes Anumana or reasoning, and then Pratyaksha or sense perception.
The knowledge conveyed during Sravana can be divided into 5 distinct stages. At each stage the primary Pramana will change. The stages are as follows:
1. Upasadana – (Pratyaksha) the preparatory stage or aligning oneself to the Guru.
2. Karana – (Anumana) learning about all the causal factors leading to the human birth;
3. Jnana – (Anumana) knowledge of the five sheaths that make up our constitution;
4. Vedanta Tattwa – (Shabda) knowledge of the Reality or Supreme Self; and finally
5. Mahavakya – (Shabda) knowledge dealing with the identity of Jiva with Brahman.
Seers, saints and seekers have been benefited by them having said that the objective perceived by them in Veda, which is variously spread out in vedic hymns are to be followed by the seekers.
Having been enlightened and satisfied with that knowledge, the seers, free of passion and tranquil in mind have seen the omnipotent self on all sides and with concentrated mind entered in to Self.
Love.
