The Advaita Concept of Learning: A Pedagogic Approach

Abstract

The present paper deals with Teaching-Learning Methodology as adopted in the AdvaitaVedānta, which is applicable not only in the domain of AdvaitaVedānta but other fields of teaching –learning also. First, the phenomena of hearing (śravaņa), reflection (manana) and one-pointed concentration (nididhyāsana) are admitted as methods not only for self-realization but understanding any scientific knowledge also. No theory can be constructed without proper hearing (śravaņa) the prima-facie thesis, without fixing the real subject matter through reflection (manana) and without proper meditation (nididhyāsana) on it. Secondly, a free egoless dialogue (samvāda) between a preceptor and a disciple opens the door of truth. For this reason the scriptures like Upanişads, Bhagavdgītā etc. have started their initial academic journey with an enquiry leading to dialogue and repeated questioning (paripraśna). That is why; both samvāda and paripraśna have been taken as tools of learning. Thirdly, the negative approach is also taken as an important method of learning in AdvaitaVedānta as described as ‘netineti’ (‘not-this, not-this’) in the Bŗhadarāņyakopanişad. The attainment of a positive entity through the denial of others (anyāpoha) has been undertaken and appreciated by the Buddhists also through the invention of the theory called apohavāda. Fourthly, the verbal usage among the ordinary human beings and society (lokavyavahāra) has been admitted as evidence to justify a theory in AdvaitaVedānta. DharmarājaAdhvarīndra has referred to the public usage- ‘kalpayāmi’ (assuming) but not ‘anuminomi’ (inferring) in case ofarthāpatti (presumption) and hence such usage can be cited as a proof to admit arthāpattias a pramāņa. Moreover, Sankara has admitted that the unseen has to be determined from the seen (Bhāşya on sūtra-2.2.2). He further argues that when the import of the scripture is not clear, it can well be interpreted in accordance with everyday experience (Ibid on sūtra no.4.1.5). Fifthly, the problem of adhikārin, a competent student as pointed out by the Advaitins is quite significant for acquiring knowledge in any branch of learning. Vedānta or any branch of study is to be taught to one who is of tranquilized mind, who is subjugated his senses, free from faults, obedient to the teachers, having virtues like non-discrimination, renunciation and forbearance. Moreover, the six attributes like calmness (śama), self-control (dama), self-withdrawal (uparati), forbearance (titikşā), concentration (samādhāna) etc. Lastly, illusion (adhyāsa) has been taken as a foundation of reality and hence it is very much necessary and inevitable. Though duality is taken to be false by the Advaitins yet it is necessary to know the Supreme Reality. Hence superimposition (adhyāsa) is the pillar of getting truth or higher reality, just as failure is the pillar of success. Though all these methods are mentioned in the context of AdvaitaVedānta yet they are very much relevant in other branch of study also.