नेति-इति-अन्विति
(neti-iti-anviti)
--
There is a similar approach named as 'anti-thesis-thesis-synthesis.
This (neti-iti-anviti) approach is different from the above in the sense, that this followes the vedāntika way to a great extent.
The vedāntika way is unique an approach that takes nothing for granted.
vedāntika way is always a new beginning, so no question of faith or doubt in authority. Of course there is a 'discipline', but that is the essential and minimal requirement that too follows from an understanding and is not imposed because of the fear or hope, desire or expectation. This discipline comes through the urge for understanding the truth, fact, illusion and the false. This urge itself is the most authentic ground where-from the search begins with. Only a free mind / consciouseness that is not a slave to fear, desire, concepts of any kind of God, or even religion in any of the many forms.
So understanding is the key-word that determines the discipline.
In comparison to 'belief', 'faith' or doubt in anything, in a 'God', or a 'messenger of God', in any organized 'religion', 'understanding' is the direct approach that needs no assertion. A belief / 'faith' needs constant assertion. That need arises because of ignorance of the truth about anything, - a 'God', a 'messenger', a so-called sacred 'book', or an 'ideal'. When we don't know the truth, we are in fear, in false hope or in doubt. This state of the mind persists as long as we see the truth of the thing.
What is vedāntika?
--
We are told there is 'A Reality', which is ever untouched by change. and few have 'discovered' this 'Reality' by searching for it, by trying in a disciplined way prompted by an urge to find out the same through right understanding only and not by a wishful 'belief' / 'faith' or doubt about its existence. Of course there is an initial trust that is again a result of contemplation over the certain visible aspects of that 'Reality'.
In vedānta, these visible aspects are termed 'लिंग'/ 'liṃga'.
It is quite easy to see that we can talk of existence of fire by the presence of smoke.
We can then try to investigate what are those smoke-fumes? Are they just clouds or smog or really there is something there behind them. The initial trust that there must be something that caused those billowing forms is neither a 'belief' nor 'faith' and like-wise not a irrational 'doubt'. We are free to investigate and find out.
But there should be urge also.
In this way vedānta is not a 'belief-system' to be accepted blindly or to be 'forced-upon' any-one who is not interested. More-over 'vedānta' in addition speaks about the eligible, the 'अधिकारी' / 'adhikārī', who can lead onto one or follow this way. And this is in no way with an intention of restricting some from finding out the truth on their own. This is simply because vedānta never forces anything nor claims nothing. But there are some preliminary conditions that need to be fulfilled. If those conditions are not observed, the whole exercise of imparting (the understanding of) 'Reality' is in vain.
One should have realized that the world as perceived by the senses and the image of that world, the pleasures and the pains of existing in that world is only a cause of dissatisfaction and has no end. And at the same same time, nothing lasts or acquired, preserved for any 'future'. 'Grief' is a permanent feature of this perceived world-image.
Then one comes across an urge to find out, 'Is this all?' Or is there an existence beyond this, where no grief, suffering persists any more. What is 'permanent' here?
Then one somehow realizes that there is this 'consciousness' associated with his sense of being that never leaves him. One concludes with full conviction that this 'consciousness' is possibly the only 'permanent' thing one is in possession of. One can easily check for oneself, by no logic, experience or belief, faith, doubt, any evidence of what-so-ever kind, could he negate the existence of this 'consciousness' associated with very sense of his being. For the simple reason that in the absence of this 'consciousness' nothing remains to be talked about.
When one delves even deeper in the question of the emerging and subsiding of this 'consciousness' again and again, this culminates into another further understanding that there is a firm unshakable ground from where this 'consciousness' repeatedly arises and subsequently merges into. Every-day. And because 'one' has an in-interrupted 'existence' during the sleep and dream, or the 'other states of mind', one is but convinced that firm ground is but is everyone's Reality.
Though this understanding could not be described because of many reasons, one keen on finding out this has a way to it, regardless of any books, Gurus or teachers. Though their help cannot be underestimated, the urge to find out is the very cause that enables one to attain this understanding.
--
(neti-iti-anviti)
--
There is a similar approach named as 'anti-thesis-thesis-synthesis.
This (neti-iti-anviti) approach is different from the above in the sense, that this followes the vedāntika way to a great extent.
The vedāntika way is unique an approach that takes nothing for granted.
vedāntika way is always a new beginning, so no question of faith or doubt in authority. Of course there is a 'discipline', but that is the essential and minimal requirement that too follows from an understanding and is not imposed because of the fear or hope, desire or expectation. This discipline comes through the urge for understanding the truth, fact, illusion and the false. This urge itself is the most authentic ground where-from the search begins with. Only a free mind / consciouseness that is not a slave to fear, desire, concepts of any kind of God, or even religion in any of the many forms.
So understanding is the key-word that determines the discipline.
In comparison to 'belief', 'faith' or doubt in anything, in a 'God', or a 'messenger of God', in any organized 'religion', 'understanding' is the direct approach that needs no assertion. A belief / 'faith' needs constant assertion. That need arises because of ignorance of the truth about anything, - a 'God', a 'messenger', a so-called sacred 'book', or an 'ideal'. When we don't know the truth, we are in fear, in false hope or in doubt. This state of the mind persists as long as we see the truth of the thing.
What is vedāntika?
--
We are told there is 'A Reality', which is ever untouched by change. and few have 'discovered' this 'Reality' by searching for it, by trying in a disciplined way prompted by an urge to find out the same through right understanding only and not by a wishful 'belief' / 'faith' or doubt about its existence. Of course there is an initial trust that is again a result of contemplation over the certain visible aspects of that 'Reality'.
In vedānta, these visible aspects are termed 'लिंग'/ 'liṃga'.
It is quite easy to see that we can talk of existence of fire by the presence of smoke.
We can then try to investigate what are those smoke-fumes? Are they just clouds or smog or really there is something there behind them. The initial trust that there must be something that caused those billowing forms is neither a 'belief' nor 'faith' and like-wise not a irrational 'doubt'. We are free to investigate and find out.
But there should be urge also.
In this way vedānta is not a 'belief-system' to be accepted blindly or to be 'forced-upon' any-one who is not interested. More-over 'vedānta' in addition speaks about the eligible, the 'अधिकारी' / 'adhikārī', who can lead onto one or follow this way. And this is in no way with an intention of restricting some from finding out the truth on their own. This is simply because vedānta never forces anything nor claims nothing. But there are some preliminary conditions that need to be fulfilled. If those conditions are not observed, the whole exercise of imparting (the understanding of) 'Reality' is in vain.
One should have realized that the world as perceived by the senses and the image of that world, the pleasures and the pains of existing in that world is only a cause of dissatisfaction and has no end. And at the same same time, nothing lasts or acquired, preserved for any 'future'. 'Grief' is a permanent feature of this perceived world-image.
Then one comes across an urge to find out, 'Is this all?' Or is there an existence beyond this, where no grief, suffering persists any more. What is 'permanent' here?
Then one somehow realizes that there is this 'consciousness' associated with his sense of being that never leaves him. One concludes with full conviction that this 'consciousness' is possibly the only 'permanent' thing one is in possession of. One can easily check for oneself, by no logic, experience or belief, faith, doubt, any evidence of what-so-ever kind, could he negate the existence of this 'consciousness' associated with very sense of his being. For the simple reason that in the absence of this 'consciousness' nothing remains to be talked about.
When one delves even deeper in the question of the emerging and subsiding of this 'consciousness' again and again, this culminates into another further understanding that there is a firm unshakable ground from where this 'consciousness' repeatedly arises and subsequently merges into. Every-day. And because 'one' has an in-interrupted 'existence' during the sleep and dream, or the 'other states of mind', one is but convinced that firm ground is but is everyone's Reality.
Though this understanding could not be described because of many reasons, one keen on finding out this has a way to it, regardless of any books, Gurus or teachers. Though their help cannot be underestimated, the urge to find out is the very cause that enables one to attain this understanding.
--
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