Vibodha
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Vibodha basically refers to understanding, sudden awakening and the unfolding of the faculties in carrying out an object; it refers to seeking after end, and to enlightenment. Vibodha is one of the 33 relatively transient emotions listed by Bharata.
Meaning[edit]
Vibodha (Sanskrit: विबोध), derived from the adjective, Bodha (Sanskrit: बोध), meaning - 'understanding', ordinarily means – 'intelligence', 'awakening', 'perception';[1] it also means – 'awaking', and the 'unfolding of the faculties in carrying out an object', 'inattention' or 'absence of mind'.[2][3]
Definition[edit]
Psychologists define Vibodha as the sudden awakening aroused by the indigestion of food, dreams portending omen and by touch, or as the emotion which constantly torments the mind of a love afflicted lover; which emotion is associated with vipralambhasrngara rasa.[4] Bharata, whose use of quantifiable criterion like durability as a primary criterion indicates his inclination towards precision, includes Vibodha ('awakening') in his list of 33 minor or relatively transient emotions (vyabhicari bhavas).[5]
Srimad-Bhagavatam(III.iv.20) uses the word, Vibodha, to mean 'understanding' (as in vibodha mārgah – 'the path of understanding'),[6] Shankara, in his Upadesasahasri (II.viii.5), has used the word, Vibodha, to mean 'awaken'.[7] And, the Tibetan equivalent of Vibodha is rtogs-pa which means 'enlightenment', an 'intuition' in the strict sense of the word, a direct grasp or comprehension.[8]
Implication[edit]
Chandogya Upanishad (VII.vi.1) tells us that 'understanding' (to express this term the Upanishad uses the term विज्ञान synonymous with प्रज्ञा, संविद्, बोध and विबोध) is greater than 'meditation' (ध्यान) because through understanding one understands the written and the oral words, various subjects, things etc., and truly gains knowledge, equipped with which one can on own free will reach as far as understanding reaches.[9] Understanding helps destroy ignorance. The Upanishads explain that Metaphysical ignorance ( Avidya ), this one false attrition, is the root cause of all others causing erroneous ideas to come into being to create havoc during the time one lives; the knowledge whereby one establishes the true nature of metaphysical reality through negating Avidya is called 'enlightenment' ( Vidya ), which enlightenment is ascertainment of truth through discrimination between confused elements in the mutual superimposition of the Self (Ātman (Hinduism)|Atman]]) and the non-self (Anatman (Hinduism)|Anatman]]).[10]
Significance[edit]
Viśvanātha Kavirāja in his Sahitya-Darpana or Mirror of Composition, explains that Vibodha i.e. awaking is the return of consciousness or reviewing of one’s own limbs by the Vedantin who believes that his limbs cease to exist when he ceases to think of them, in other words, return to reality through realization of truth. He also clarifies that the word, Vibodha, refers to the seeking after end, in other words, to the consummation of the ultimate object.[11] A sādhaka, the seeker after truth, takes into cognisance the three obstacles that come in his way and prays and works for their removal; he practices Sravanam which is listening to the teachings of the Vedanta through a guru, listening involves faith in the teacher and the Scriptures, and understanding and retaining the essence of the teachings; he also practices contemplation (nididhyasana) for a thorough understanding of the Atman and the Anatman.[12]
References[edit]
- ↑ Maneka Gandhi. The Penguin Book of Hindu Names for Boys. Penguin Books. p. 396. Search this book on
- ↑ "Sanskrit Dictionary (Monier-Williams)". sanskritdictinary.com.
- ↑ "Sanskrit-English Dictionary". spokensanskrit.de.
- ↑ Advanced Educational Psychology. Sterling Publishers. p. 24. Search this book on
- ↑ A.C.Pranjape. Self and Identity in Modern Psychology and Indian Thought. Springer. p. 266. Search this book on
- ↑ "Meaning of the Sanskrit word Vibodha". sanskritdictionary.org.
- ↑ Yohanan Grinshpon. The Secret Sankara. BRILL. p. 29. Search this book on
- ↑ Sudden and Gradual:Approaches to enlightenment in Chinese Thought. Motilal Banarsidass. p. 54. Search this book on
- ↑ The Upanishads, Volume 2. Islamic Books. p. 300. Search this book on
- ↑ The Method of the Vedanta. Motilal Banarsidass. p. 45. Search this book on
- ↑ Visvanatha Kaviraja. The Mirror of Composition 1865 Ed. Asiatic Society of Bengal. pp. 100, 214. Search this book on
- ↑ Ramanuj Prasad. Know the Upanishads. S.Publishers. pp. 24, 34, 35. Search this book on
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