SPIRITUAL BLISS: SHRAVANA, MANANA, NIDIDHYASANA

(HEARING, CONTEMPLATION, MEDITATION OF SELF-ENQUIRY)

Nididhyasana (Sanskrit: निदिध्यासन) means profound
and repeated meditation Nididhyasana is meditation
of the Atman. It is deep and intense contemplation.
The Sruti is the seed of Vedantic knowledge sown by
the Guru (teacher) in the mind of sishya (disciple) who
then tends that seed by his shravana,Manana and
Nididhyasana.

Nididhyasana is meditation of the Athman. It is deep and

intense contemplation. In this state the mind is
established in the Absolute and no worldly thoughts
intrude; contemplation is like the study flow of oil, the
steady flow of Brahmakara-vritti. It is the only way for
conquering Maya which conquest of Maya is
destruction of the mind. It is the last of the three phases
of Sadhana; the first phase is shravana ('listening or
study'), and the second Manana ('raising and clearing
of doubts'). The aim of Nididhyasana is to settle as
Athma which is our sahaja(real) state; one becomes
established in the knowledge that liberation is our
true nature Sankara asks

– How can moksa arise merely by repetition of words

without effecting the dissolution of whatever is drsya

(cognisable through the senses of perception or through

the mind) without knowing the truth of the Athman?

(Vivekachudamani 65)

According to Suresvara and Anandagiri, Nididhyasana,

prescribed by the Upanishads, is not a process like

meditation (Dhyana) but an independent knowledge and

the final step of saksat aparoksat. Nididhyasana done

independently of sravana does not lead to the realization

of the Atman.आत्मा ब्रह्मेति वाक्यार्थे निःशेषेण विचारिते |

- By a thorough analysis of "Atman is Brahman" the

direct knowledge "I am Brahman" is achieved

(Panchadasi VII.58)

Brihadaranyaka Upanishad (II.iv.5) defines Nididhyasana

as the meditation for the sake of direct vision.Yajnavalkya

tells his wife –

आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेयि,

आत्मनो व अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेदं सर्वं विदितम् ||

"The Self, my dear Maitreyi, should be realized –

should be heard of, reflected on and medtated upon;

by the realization of the Self, my dear, through hearing,

reflection and meditation, all this is known."

- (Brihadaranyaka Upanishad St.II.iv.5)

Sankara states:-

श्रुतेः शतगुणं विद्यान्मननं मननादपि |

निदिध्यासं लक्षगुणम् अनन्तं निर्विकल्पकम् ||

"Reflection (manana) is hundred times superior

to listening (sravana);

meditation (nididhyasana) is hundred times

superior to reflection; nirvikalpaka samadhi is

infinitely superior.

Nididhyasana is the practice of atma-vichara,

self-enquiry, self-investigation, self-scrutiny or

self-attentiveness;it leads to Nirvikalpa Samadhi from

where there is no return into lower states of

consciousness, and in which state there is no longer

mind, duality, a subject-object relationship or experience.

Suresvara states:-

शास्त्रचार्यानुभवनैर्हेतुभिश्च समर्थितः|

ईदृगैकात्म्यसंबोधो निदिध्यासनमुच्यते ||

"Nididhyasana is so called when, instruction about

the uniqueness of the Atman is justified by (proper)

reasons viz. the Sruti, (the instructions of) teachers

and (one’s own) experience (of the same)."

Nididhyasana consists in acquisition of vakyarthajnanaand

Nididhyasana or atma-vichara (self-enquiry), is subjective

meditation in which there is no focussing of consciousness

or effort of will in which process the ego withdraws into

the source. Upasana, which is symbolic meditation, can

give the required training to the mind to proceed with

Nididhyasana.

Ramana Maharashi has told --

By sravana , Knowledge dawns. That is the flame.

By manana , the Knowledge is not allowed to vanish.

Just as the flame is protected by a wind-screen, so

the other thoughts are not allowed to overwhelm the

right knowledge. By nididhyasana the flame is kept up

to burn bright by trimming the wick. Whenever other

thoughts arise, the mind is turned inward to the light

of true knowledge. When this becomes natural, it is

samadhi. The enquiry "Who am I?" is the sravana.

The ascertainment of the true import of `I' is the

manana. The practical application on each occasion

is nididhyasana. Being as `I' is samadhi.

Advaita Bodha Deepika--

REF:http://bhagavan-ramana.org/advaitabodhadeepika.html

Sravana

8 - 10. To hear the Supreme Truth, reflect and meditate

on it, and to remain in Samadhi form together the

enquiry into the Self. They have for their 'cause'

(Hetu) the aforesaid four sadhanas, namely, discernment,

desirelessness, tranquillity, and desire to be liberated.

Which of these is essential for which part of enquiry

will be mentioned in its appropriate place. Here we shall

deal with sravana.

68. D: What is the "effect'' of this Sravana?

M: It destroys that veiling part of ignorance which

hitherto made one think "Where is this non-dual Self?

Nowhere''. To destroy this ignorant conclusion of the

non-existence of the non-dual Self is its "effect''.

69 - 70 D: What is the "fruit'' of sravana?

M: When once for all the non-belief in the non-duality

of Being is destroyed, no sacred text or tricky

argument can make the seeker deviate from his

faith. All obstructions to his faith thus removed,

he remains steady in his indirect knowledge of

non-dual Being. This is the "fruit'' of sravana.

77. Here ends the chapter on Sravana. The student

who reads this carefully will gain indirect knowledge

In order to experience directly, he will seek to know

the nature of manasa or reflection.

Manana

2. M: Always to direct the thought with subtle

reasoning upon the non-dual Self that is now known

indirectly, is called reflection.

3 -4 D: Please tell me its 'cause', 'nature', 'effect',

'limit' and 'fruit'.

M: Discernment of the real from the unreal is its

'cause'; enquiry into the Truth of the non-dual Self

is its 'nature'; to tear off that veiling aspect of

Ignorance which makes one say "It does not

shine forth'' is its 'effect'; the non-recrudescence

of this veiling is its 'limit'; and direct experience is

its 'fruit'. So say the sages.

26. D: What is this direct experience?

M: Just as one can clearly distinguish the sun from

the cloud hiding it, so also when one can

distinguish the Self from the ego, it is direct

experience. This is the "fruit'' of reflection.

55 - 56 Inasmuch as Brahman is impartite, perfect

Wholeness, the witness being Brahman must also

be impartite, perfect Wholeness. Therefore it is

established that the Self is One unbroken Bliss.

D: What is the 'fruit' of this knowledge?

M: To reject the five sheaths and names and

forms of objects as something inexpressible, only

superimposed on the Reality, illusory, to practice

that the substratum, i.e., Brahman of

Being-Knowledge-Bliss is the Self and to realise It as

'I am Brahman' with the resulting Supreme Bliss of

being the Brahman is the 'fruit' of this knowledge. Here

ends the chapter on Reflection.

57. The wise student who carefully reads and practises

it can realise himself as Brahman i.e.,

Being-Knowledge-Bliss.

NIJAGUNA SHIVA YOGENDRA ON--

TOOLS FOR MANANA

!) YUKTHI

2) THARKA

3) ANUMANA

NIDIDHYASANA PANCHA YOGA

(NIDIDHYASANA RUPA YOGA PANCHAKAM)

1) MANTHRA YOGA--

By Manthras like Pranava(OM-KARA), achieving Manolaya

(thoughtless Mind) in Paramathma is called Manthra Yoga.

2) SPARSHA YOGA--

Along with Manthra Yoga pure Mind joining together,

starting from Muladhara through path of Sushumna Nadi

reaching centre of Sahasrara with aura of Paramathma

achieving Mano Laya(thoughtless Mind) is called

Sparsha Ypga.

3) BHAVA YOGA --

Remembering Virat form of Eshwara --

Heaven is Murdna, directions are nose, Sun & moon

are eyes,Fire is face,sky is navel,earth is feet or

thinking Eshwara adorned with weapons, cloth,

jewellery of Divine form,eliminating parts one by one,

remaining Brahman with form,in that Mano Laya

taking place is Bhava Yoga.

4) ABHAVA YOGA--

That form which can not be seen by sense parts,

of unimaginable size,without any limitation Brahman,

in that Mano Laya taking place is called Abhava Yoga

5) MAHA YOGA --

Success in the world, thinking I understood, I did not

understand,without getting into any trouble,always

remaining in the same way 'Prathyag Athma Rupa

Brahman' in that Mano Laya taking place is called

Maha Yoga.

KRISHNA CONSCIOUS PATH follows 9 limbs --

where also first step is SHRAVANAM.

MANANA is replaced by Keerthanam & Smaranam

NIDIDHYASANA is replaced by Athmanivedanam.

Sage Narada affirmed that God could be realised

through these nine forms of devotion, namely,

1) Sravanam – Listening to the glories of the Lord

2) Keerthanam – Singing His glories

3) Smaranam – Chanting His name and remembering Him

4) Padasevanam – Serving His lotus feet

5) Archanam – Worshipping Him offering flowers,

leaves,water etc.

6) Vandanam – Paying obeisance to Him

7) Daasyam – Considering oneself as His servant

8) Sakhyam – Considering Him as the best friend

9) Athmanivedanam – Total Self Surrender

SHRAVANA, MANANA, NIDIDHYASANA

Parameshwara teaching Shanmuga

'Parameshwara teaching Shanmuga' postings are based on

'Jnana Sindhu' writings of great CHIDANANDA AVADHUTHA

of very high spiritual level based on VEDANTHA

(UPANISHATHS). He had given the copy of the book to the

parents of a future Avadhutha even before the baby was born, telling parents Goddess will take birth as their son & to give the book to the boy when he would be twelve year old, who is destined to become an Avadhutha by name

AJATHA NAGALINGA SWAMY at NAVALAGUNDHA

in north Karnataka.

Parameshwara told Shanmuka--
Shanmukha ! If you are interested to get liberated forever --
you have to achieve Three Sadhanas called Shravana,
Manana, Nididhyasana. A Sadhaka who has understood
the above three sadhanas, achieving liberation is not a
great thing.That Sadhaka gets the kingdom of Advaitha.
A person who forsakes them becomes helpless.
Shravana is the form of Brahma. Manana is the
form of Vishnu, Nididhyasana is the form of Shankara.
Those who know this will not be troubled by Lord of
Death - YAMA.These three Sadhanas which are forms
of Thrimurthy, have been published as headlines in
Vedas, to help this world.

1) SHRAVANA
Being under a Guru, involved fully in serving Guru,hearing
attentively & fully understanding what Guru says, without
any differentiation in intellect, having firm conviction that
I am Athma(Soul) is Shravana.

Understanding fully the meaning of what Shruthis
(Vedas,Smrithis,Bhagvad Githa) say,everything is Brahman
only, thus deciding is Shravana.

All Shruthi,Smrithi,scriptures(puranas),history,examples
decided by Upanishads, meaning,witness,mantra
(chantings),tantra(ritual means to get desired results),
Yantra(diagrams to ward off problems or for
achievement), Suthra(short essence conveying elaborate
explanations & linked to each other as the subject
develops), Darshana(explanation of subject as if you
see a picture), Matha(different views on the same
subject), Chakra(cycles),Thathva-Kosha(truths stipulated
on a subject bundled together), Knowledge(jnana),etc.
knowing & understanding is Shravana.

Analyzing whether I am Jiva, Shiva or Athma & concluding
that I am Athma is Shravana

Body, parts of body, elements(earth,water,fire etc.) activities,
form or shape, urine, night,limbs,intellect, hunger,thirst,
old age,dying,lust,sorrow,attachment -- understanding
I am not all these is Shravana.

2) MANANA
I am witness for everything, beyond imagination
understanding thus & meditating is Manana.

Sitting in Padmasana posture, getting rid of Vasanas by
elimination,concentrating on the tip of nose, controlling
prana,apana air currents, meditating in hridayakasha
(sky of heart) form of Lord Shiva is Manana.

Crow sitting on the mast of a ship in the middle of sea,
unable to see the shore, repeatedly returns back to the
ship, same way controlling erratically moving mind,
meditating on Athma(Soul) is Manana.

Closing eyes,meditating in hridayakasha (sky of heart)
form of' Shiva is Manana.

Cast,morality,scare, hesitation, expanding,destruction,
elements, are not myself, thinking thus is Manana.

Through Viveka(knowledge of reality & unreality),making
intellect firm, meditating on Athma(Soul) is Manana.

Controlling senses running behind worldly pleasures
is Manana.

Without expecting anything, not even slightly
discouraged, not allowing anybody to object to my yoga,
without joining unnecessary things, meditating continuously
on Brahman is Manana.

3) NIDIDHYASANA
When all the sins get destroyed, when you reach
perfection in Manana, you start experiencing Brahman
it is called Nididhyasana, so say sages with knowledge.

Fire generated by rubbing one wood on to another, is
capable of burning down a whole forest. Same way by
rubbing of mind & Brahman, resulting light of knowledge
drives away darkness of ignorance is Nididhyasana

By the churning of mountain Mandara in sea, how Amruth
(elixir) is produced, same way by churning of mind in Athma
(Soul) resulting Brahma Amruth(Divine Elixir) is Nididhyasana.

Just as Sugar cane Juice is called by a different name as
lump of Jaggery, same way One Athma looks different
when called as Manas(Mind), understanding by firm
conviction as one thing only is Nididhyasana.

When you eat beetle leaves with beetle nut slowly enjoying,
it looks very tasty, same way when you churn your mind
by Yama(control of senses), Niyama(controlled disciplines)
etc. resulting Divine Bliss is Nididhyasana.

Low grade gold is purified by repeatedly heating it in fire
till pure gold comes out, same way by punishing impure
mind through dispassion & by churning mind in Athma(soul)
mind becomes one pointed,thoughtless is Nididhyasana.

Dissolving the mind in Athma(Soul) & becoming
Yoga-Purusha is Nididhyasana

Scrutinising Thathvas(Truths) knowledge(Jnana) only
becomes Truth, by purifying this dirty mind & dissolving it
in Athma & thinking that Prathyag-Athma(Real Athma) is
only one is Nididhyasana.

When a mirror covered in dust is cleaned, our reflection
seen clearly, same way by concentrating the mind on
Athma(Soul) & deciding 'I AM ONLY ONE' ie, 'ATHMA
IS ONLY ONE' is Nididhyasana

By digging out buried treasure under earth & looking at
that treasure, recognising the Athma(Soul) in this body
is Nididhyasana.

What is seen is like a dream,unreal everything is Brahman
only thus deciding is Nididhyasana.

My Child ! Greatness of this subject is infinite.He who
succeeds in this Sadhana, bride by name Mukthi is ready
to garland him standing near by.

Due to AVIDYA, without knowing who you are, you think
this world is Real.When knowledge dawns in you, you see
Brahman in everything. Dog,knife made out of sugar mould
is sugar only, same way world that is seen by you is
Brahman only.
Names & Forms are only illusory like dream, In this body
like a city,when JIVA is there, senses rule this city driving
it in many directions. When SADGURU enters this city
all play of senses comes to a stand still & peace prevails.
All senses become for name sake only & follow GURU's
orders only.
My Child ! because you have forgotten yourself these
SADHANAS were necessary,otherwise for you, there is
no need of any Sadhana.Because you were immersed
in AVIDYA, to destroy that SADGURUNATHA was
required.
Long back Sri RAMA forgot who he was & faced difficulties,
sorrow, when Narada & Lord Brahma reminded him about
Athma Vichara, came to know he himself was Paramathma
& became very happy. Same way you also get guided by
SADGURU & be happy.
By hearing from Sadguru,then apply it to mind through
contemplation(Manana) & settle in Nididhyasana. In this
way Shankara gave upadesha on Shravana, Manana,
Nididhyasana & blessed Shanmukha to become SHIVA
only. This should not be told to bad people,who are doing
wrong deeds,people committed many sins.

He who achieves these Sadhana-Thrayas(three), liberation
is very easily achieved like a amla berry clearly seen on
your hand -- so said Shankara to Shanmukha.

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