sravanam for uttamadhikaris

[putran M]

Namaskaram,

I read this Chandogya bhashya (4-1-1-2) reference in the Dakshinamurthi book (D.S. Subbaramaiah) pg 37-38

Quote

Those quick-witted persons, on the other hand, in whose mind, the sense of the words is not obstructed by ignorance, doubt and misconception, are able to experience the sense of the sentence Thou art That' on its first enunciation even, and for them, therefore, that repetition is futile is indeed acceptable For, the knowledge of the Self having once sprung up dispels all ignorance 

Unquote

I want to know how this is relevant in today's context where the sishya very likely already has studied the mahavakyas a thousand times over when he was not an adhikari of any sort, and knows what the guru's upadesa is going to be as well. "Ok guru is going to tell "Tattvamasi"." It is not a "first enunciation" that will surprise the sishya into realization. Is there a functional significance to having sravana of a special kind, from guru etc., after having attained uttamadhikara qualifications, for the jiva who has already done sravana and mananam before? Why won't the earlier sravana etc. just kick in as we reach adhikara status?

thollmelukaalkizhu

[V Subrahmanian]

Dear Putran ji,

You have raised a valid point. In this context, an analogy would help clarify the matter stated in the Book. Most of us have experienced instances where a familiar song or story offers new insights upon hearing it again. Reading a topic multiple times reveals fresh understanding. Many stalwarts in the Shankara Bhashya have attested to this. A similar scenario applies here. Even though the aspirant is familiar with Vedantic methods, the Mahavakya, and how it works, persistent study and contemplation can lead to a crucial understanding of the Atman. This one stands out as unique, especially considering the several rounds of study and contemplation done before.  Through sincere contemplative practice, the aspirant has matured enough to now see a hitherto unknown/unseen meaning in the Vedantic teaching, especially the Mahavakya. This can be termed the Mahavakya producing in him the liberating understanding the moment he hears it this time—say, from a recorded speech—recalls it or utters it as part of his routine spiritual practice.  It can be likened to the Eureka moment.    

We do have experience like, "I had heard it several times before but this time it was as though I was hearing it for the first time."'       

Even according to the cited lines (from the book), there is an a priori requirement that the aspirant knows the meaning of Tat, Tvam, and Asi. Only under this condition can the mahavakya, when heard, produce the intended result.  We may also keep in mind that the mahavakya can take many different forms. The Vedic corpus itself contains several, and Bhagavatpada attested to many of them, though he did not use the term in the PTB.

Warm regards

subbu   

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[putran M]

Thanks Subbu-ji for the clear explanation. It makes better sense on how to understand this.

thollmelukaalkizhu