Our Fundamental Error - Part 2 of 11

[Guest guest]

A brief outline of the brahmasuutra.

 

The Brahmasuutra consists of four chapters; each chapter is divided into

four sections and each section is divided into topics of which there is a

total of 191 or 192 depending on how the suutra-s are divided. Most of the

topics are concerned with statements in the 10 principal upanishhad-s. The

topics are divided into suutra-s of which there is a total of 555.

 

Each of the four chapters is concerned with a particular theme. The first

chapter endeavours to establish that the central theme of the upanishhad-s

is Brahman. This is necessary because some of the other philosophies do not

accept this. The second chapter shows there are no contradictions in the

teaching since this would constitute a defect. There are three types of

contradiction defined - internal (i.e. the Vedic statements themselves

contradicting each other); contradiction with statements from smR^iti;

contradiction with logic. The third chapter discusses the means for

attaining Brahman, both direct and indirect (the latter covering such

aspects as ritual etc., which are merely means for purifying the mind). The

fourth chapter is about the 'fruits' of knowledge of Brahman, namely

liberation from bondage and suffering, both delayed and immediate.

 

Each topic consists of 5 aspects. The first is the 'subject', which is

usually an idea from one of the ten principal upanishhad-s. The second

element is the 'doubt' inherent in the subject (if there is none, there is

no need for enquiry). Thirdly, the objections and reasoning of other

philosophies are considered. Fourthly, these objections are logically

refuted and a conclusion consistent with Advaita is drawn. Finally, the

connection with the previous topic is shown.

 

Shankara's introduction to the bhaashhya (called adhyaasa bhaashhya) is

central to the entire advaitic philosophy, covering the explanation of the

basic errors or mistakes (adhyaasa) that we make that lead us to our belief

in a separate existence and hence to the eternal cycle (samsaara) of

suffering. Prior to discussing this, however, there is an introduction to

the use of inferential logic, since this is fundamental for understanding

the arguments of the Brahmasuutra.

 

A distinction is made between valid and illusory knowledge. What constitutes

a valid means of knowledge is crucial to the understanding of this subject

of adhyaasa. (Indeed, all Indian philosophies discuss epistemology before

moving on to ontological issues.) The senses are usually regarded as our

principal source of knowledge but, apart from the fact that information from

the senses is not always reliable, much of what is discussed is not directly

observable to the senses. Thus we have to be aware of the source of the

information and the types of error that can occur in using this as a means

of knowledge.

 

There are six accepted means of knowledge or pramaaNa. The first is direct

perception either through one of the senses or possibly imagined by the mind

(of things which are not directly present). The senses are however very

specific. For example the eyes can only detect colour and form and are

unable to hear sounds from an object. In fact, each pramaaNa has validity in

its own sphere. If something is directly perceived, inference is not needed;

if something can be inferred, the shaastra-s are not required.

 

The next valid means knowledge is inference from something that cannot be

directly perceived. If something cannot be seen directly, nor inferred, it

may it be reported in the scriptures or science or directly from someone who

can be trusted. For this latter means, the principal source is the Vedas.

It is believed that the Vedas were not written by humans and are thus free

from the defects associated with human authorship. Effectively they are

presumed to have been revealed to the sages, who then passed them on to

their disciples by word of mouth. Since they are heard from a teacher they

are called shruti. The three remaining means of knowledge are considered as

part of inference itself.

 

The Brahmasuutra relies heavily on inference and shruti as sources of

knowledge. It should be noted that the Brahmasuutra itself was written by a

human and therefore cannot itself be considered as a valid means of

knowledge. …………end of Part 2

 

 

 

[Guest guest]

Dennis:

>The Brahmasuutra relies heavily on inference and shruti as sources of

>knowledge. It should be noted that the Brahmasuutra itself was written by a

>human and therefore cannot itself be considered as a valid means of

>knowledge. …………end of Part 2

 

Just one clarification -

I would say Brahmasuutra is a valid means of knowledge but only

subservient to sruti-s particularly uttara miimaamsa. It provides a

self-consistent explanation of the veda-s but being in suutra from

also leads to some ambiguity in terms of interpretation. Hence we

have many bhaashya-s each claiming that the suutra-s are consistent

with their explanation. Hence uttaramiimaamsa on which the suutra-s

are actually based are the ultimate authority in aadhyaatmika vidya.

 

Hari Om!

Sadananda

--

K. Sadananda

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