The process of knowing

Listening, reflecting & contemplating

In addition, examples from our common experience are used to demonstrate that what Vedanta says is tenable. For example, the analogy of dream (where I am both the creator and the created dream world) is used for helping us to understand Isvara as both intelligent and material cause of the creation (see more details in the section 'the nature of Isvara'). This example of dream does not prove in any way that Isvara is the material and intelligent cause; it only establishes the possibility of one thing being both intelligent and material cause. It helps us assimilate what Upanishads say about the nature of Isvara. However, in order for what Upanishads say about Isvara to be valid, it can not be contradicted by reasoning.

Only when all doubts are discussed and resolved by the above methods, the knowledge becomes clear and free from any vagueness ⁴⁹. That is the function of mananam.

Finally, we have to note that deductive reasoning can not be used to establish what Vedanta says. That means, deductive reasoning can neither contradict what Vedanta says, nor mere reasoning can be used to establish what Vedanta says. If deductive reasoning is sufficient to arrive at what Vedanta says, this will contradict the very starting point that the nature of oneself cannot be arrived at by usual means of knowledge i.e . perception or inference.

Contemplation is defined as seeing the meaning or bringing back to the mind the content of the teaching acquired during sravanam and mananam ⁵⁰. Sentences as 'I am pure consciousness', 'everything that is here is me and I am independent of all of them', 'I am limitless existence', the equation between I and Isvara, etc. are contemplated upon by the student to see their meaning. One can also contemplate upon a given aspect of the teaching for example, the nature of I, the nature of the universe or the nature of Isvara.

The process of contemplation necessarily requires that I suspend my will and see what Vedanta has to reveal. My will does not play any role in it. For example, if there is 'mango' on a table, I use my eyes and when I recognize it as 'mango', it is called knowledge. There is no scope for any will here. Even if I want 'melon' to be there, what I have to see is 'mango' and not 'melon'. Knowledge is centered or dependent purely on the object of knowledge⁵¹. What matters is what is and you have no choice but to see it as it is. Similarly, if the reality about myself is I am limitless, I have to see it with the help of the words of Vedanta. I have no choice with reference to what I want it to be. 

The more I see myself in the light of Vedanta, my knowledge becomes clearer. Also my habitual identification with the body-mind-senses; and my old and well entrenched notions of I being limited go away.

After being exposed to the teaching for a few years, some people say that, 'I know I am limitless, but I want to 'do' nididhyasanam now, I want to contemplate to make the teaching real for me'. This statement implies that one has to do something after knowing. This is an erroneous notion because any action, including meditation, prayers, rituals, living an ethical life, or working on the unconscious, etc. is an action and is dependent on the person's will. There is possibility to do, not to do or to do differently. Any action being limited, can only give limited result. These actions no doubt have a role to play but are only indirect means to prepare myself for knowledge. 

Whereas knowledge is true to what is ⁵². It means you just have to know what is, using the appropriate means of knowledge. Like in the case of any advanced learning such as physics, biology, mathematics, etc. which requires for a student to think about the subject matter in depth in addition to attending classes, in the same way nididhyasanam is very much part of the learning itself and not a step to be 'done' after sravanam and mananam. There is no question of experiencing something different; it is about understanding the truth of all experiences ⁵³.

Until these differences are understood, one requires to continue to expose oneself to the teaching. 

To reiterate what is discussed above, one has to be clear about the fact that this 3 fold division of listening, removing doubts and contemplating on the words of Vedanta are only functional and not chronological. This means, one need not think that listening and removing doubts will give theoretical knowledge which needs to be followed by contemplation to make the vision of Vedanta immediate for the person. One has to understand that all three together are direct means capable of delivering the freedom I am seeking. 

Finally, as noted for mananam, one can contemplate while walking in nature or sitting quietly after prayers or meditation when one's mind is tranquil. In fact a mind that has been exposed to the teaching will naturally contemplate on the vision of Vedanta at any time of the day because understanding or seeing what is, is the primary goal of his or her life. The whole life becomes contemplative as one aims to make the vision of Vedanta as clear as the daylight.

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