Shabda Pramana

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The atma is self–evident, but that it is Brahman is not known. To know this, perception and inference are of no use. We have to bring in shabda, words, from outside. When you are listening to the words, then you are a knower for name's sake. The very knower is told, “You are Brahman.” That means the knower has to give up the status, “I am a knower.” That knower, who has identified with the body–mind–sense complex, himself is dissolved in the wake of knowledge.

In all other pramana operations the knower continues to be the subject related to the object known. This is the difference between the shabda–pramana revealing the fact ‘I am Brahman’ and all other pramanas. In the operation of all the other means of knowledge like perception, inference, presumption, etc., the knower retains himself and enjoys the pramana–phala, the result of operating the pramana. Here the knower sits relaxed, exposed to the teaching which resolves the knower as Brahman. Therefore, this pramana is a different thing altogether. It has to be handled. That is why shraddha becomes important here. You must have the buddhi ‘I am letting the pramana operate upon me.’ Just as you allow a surgeon to operate upon you because you have shraddha in him, so too you require shraddha to allow this pramana to operate upon you.

Atma is already self–evident and it is alupta–drik, a seer that never ceases. It never even winks. It is always a witness. But it is a witness only with reference to whatever is seen. By itself it is in the form of consciousness. This self–evident atma is Brahman. That is the teaching. Because of this teaching a vritti takes place in the mind which destroys the ignorance and itself goes away. That vritti, ‘All that is here is myself,’ is called atmaikya–bodha or aparoksha–jnana. Sometimes the word anubhuti or anubhava also is used for the knowledge, but these words also indicate the immediate recognition of the Self as the result of the teaching. That aparoksha–anubhuti or aparoksha–jnana is said here as atmaikya–bodha. Without this knowledge you do not gain the freedom.

But why do you insist that atmaikya–bodha alone will give moksha? People are many and their tastes are different; therefore many paths must be available for gaining moksha. For someone worship is good enough; for others asana, pranayama; for some people, something else. There are so many methods, why should we not just follow any one of them? True, you have choices. Among these methods, many choices are available. These various means are things to be done; so you have a choice there. But for moksha there is no choice because the problem is that of ignorance, and nothing else resolves ignorance except knowledge.

‘Vivekacudamani – Talks on 108 selected verses’ pp23–25, Swami Dayananda
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