Visistaadvaita Shree Vaishnava Philosophy and Practice
Lessons prepared by
M.S.HARI Raamaanuja Daasan (mshari@usa.net)
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The Pramaana – A lively explanation – Continued.. .
I now proceed to continue with my explanation regarding Sabda Pramaanam that is Veda/Sruti. I addressed both the atheist and the believer in God and said that Sabda Pramaanam which, is Veda alone establishes the existence of God and that of individual souls and many other transcendental entities which, cannot be established using the Pratyaksha pramaanam and Anumaana pramaanam. Both had agreed the inadequate nature of Pratyaksham and Anumaanam in this regard. They started to listen very carefully when I started to explain the nature of Sabda pramaanam (Veda) as follows:
"The Veda is totally different from pratyaksham and anumaanam as far as its nature is concerned but surely we recognize pratyaksham and anumaanam as pramaanams with their limitations. While studying the Veda, if certain knowledge imparted by it appears to be contradictory to it or pratyaksham or well framed logical anumaanam, we need to reconcile it by doing a synthesis. Let us now get to know about the nature of Sabda pramaanam (Veda).
The nature of Veda (otherwise called as Sruti) is listed down as points:
Let me explain to you each of the above point in detail.
Suppose we consider any work like Ramayanam, Mahabharatam or even certain ancient works of western or any part of the world, it is always remembered with its author name say Valmiki or Vyasa or anyone etc respectively. But as far as the Veda is concerned, no such author name is possible to be remembered and this is as such right from ancient time. One may now object that “It is possible that the name of author(s) might have been forgotten and that is why the case is there for Veda. There are certain works whose author(s) names are not known but still regarded as man-made. If the author name is forgotten then is it possible to consider the work as not authored by anyone?” This objection does not hold good and can be refuted from the very words of the objection itself. In the objection, those author names of works are forgotten but from ancient time, they are regarded only as man-made. Even though the objection raised here stress that the author name is forgotten, it has regard regarding the work as man-made only.
Further just because of absence of author name, one can not recognize a work as not authored by any one. As per the objection, the author name may be absent because it is forgotten long ago. But in the case of Veda, “forgetting of author(s) name” is not acceptable because right from ancient time, there is no author name associated with Veda. From the historical records, right from ancient time, we do not find author name for Veda. It is not forgotten but the author name is not there for Veda because it is not authored by any one or by a group.
Few questions in this context are – “Why are the Seer’s names (Rishis) mentioned in the Veda as if they have authored it? Who are the Gotra-Pravartakaas? Has not the Chaturmuka Brahmaa authored the Veda? Why is Vyaasa called Veda Vyaasa? Is he an author? If not these individuals, had the supreme self authored it?” Another question in this context is “If no one is the author then how the Veda came into existence?”
These questions are answered now one by one. The seer’s names are surely mentioned in the Veda as if they are the composers of the Vedic hymns and sections of Veda. But they are not called as “Authors” of the Veda/portions of Veda but are called “Drashtr” meaning “He who revealed it” as against the meaning “He who authored it”. The Seers by their divine knowledge grasped the eternal Veda and revealed to the world. The Gotra-Pravartakaas are again Rishis (seers) and Prajaapatis who preached portions of Veda and made their generations to spread in world. Therefore they are also not authors of Veda. Even Chaturmuka Brahmaa is not the author of Veda. He is again a preacher who got the eternal Veda from his father who is Vishnu (Shreeman Naaraayanan).
The Supreme Sprit according to the Veda is Vishnu who is denoted also by the word “Brahman”. Even this Supreme Sprit is not the author of Veda. During the grand destruction of universe, the Veda condenses in subtle form as the syllable OM with the supreme sprit. When the supreme sprit creates the universe again, he remembers the Veda and expands it and preaches it to the first created sentient being named Chaturmuka Brahmaa. Therefore the Veda is not composed even by the supreme sprit and is eternal as eternal as the supreme sprit (Iswara), the sentient souls (Jeevaatmans) and the insentient (matter). Vyaasa, is incarnation of supreme sprit who was born in the world as son of Sage Paraasara. His name is Krishnaadvaipaayana (a) Baadaraayana. He is called Veda Vyaasa because he divided the Veda in four namely Rik, Yajur, Saama and Aatarvana. Therefore he is also not the author of Veda. Up to this, the nature of Veda being not authored by any one and its eternal nature was explained. Therefore the Veda neither has an author nor a date of origin. It is eternal.
Veda is the only flawless ultimate authority and authority by itself. As no one authors the Veda, there is no chance for the presence of any individual’s idea. Therefore it is free from pride and prejudice. It is therefore the flawless ultimate authority and authority by itself. There is no error in it. It is absolute and all portions of it are authority.
Veda has power to impart knowledge by itself that is its virtue and does not require any sub-agent in this regard".
When I said this, both the atheist and believer in God asked me to chant a verse from Veda. I chanted a verse from Veda and they said that they are not able to understand it and get knowledge from it. They questioned me
I answered them as follows. I asked them to consider the eyes.
Now an objection arises. Is this said relation between “the words of Veda denoting entities/actions and the entities/actions denoted by it” created by some one or by a group or is it natural and eternal? The objection here is “We see a person understanding certain known gestures made by another person known to him and gets knowledge about entities and actions denoted by those gestures. Why cannot this above said relation (in case of Veda) also be considered like this?”
The refutation of this objection is as follows: In the objection, the knowledge about persons involved in making gestures and regarding understanding those gestures is available amongst the persons involved in the example quoted in the objection. Otherwise, the meaning of gestures may not make sense to outsiders. In this objection, the group of persons involved has set meanings to the gestures. On the other hand, right from ancient time, there is no knowledge available regarding the individual or group of person who set the relation between the words of Veda and the entities/actions denoted by them. The fact is no one set such relation between Veda and the objects/actions denoted by it. The creation is done in the same was as it was in existence before destruction as ascertained by Veda. Therefore relation between the words of Veda and the entities/actions denoted by them are the same right from time immemorial without any change. Therefore the example cited in objection is not at all comparable with Veda words imparting meaning. The objection thus gets refuted. Therefore the Veda has power to impart knowledge by itself that is its virtue and does not require any sub-agent in this regard. This power is natural and eternal for Veda. But for newly coined terms, a group sets such relation. Such terms come under the example cited in the objection.
The Veda is infinite and universal. It is infinite voluminous with manifold divisions, sub-divisions. It is governed by six accessories namely Seeksha, Chandas, Vyaakaranam, Niruktam, Jyothisham & Kalpam. Seeksha deals with proper pronunciation and pitch of the Veda alphabets, verses. Chandas deals with the meter of the Veda verses. Vyaakaranam deals with the grammatical aspect of Veda. Niruktam deals with interpretation of Veda verses. Jyothisham deals with finding out the appropriate time to do the actions prescribed in the Veda. Kalpam deals with elaborateness regarding performance of such actions.
The prescribed portion of Veda has to be studied for several years under a qualified teacher by a student. The teacher will loudly chant the Veda. The student has to hear it and repeat it several times and memorize it along with the six accessories. The Veda is therefore called “Sruti”. The Veda is inseparable with its six accessories in all time. The other names of Veda are “Aamnaayam, Nigamam, Aapta Sruti, Apourusheyam, Trayvidhya”. It is universal. It talks about everything. Nothing is left by it. It is applicable to all as per individual’s eligibility and qualifications. It talks about the Dharma, Artha, Kaama and Moksha as the four goals in an individual’s life. Dharma is the righteous means prescribed in Veda to attain expected results. Artha is monetary results and comforts. Kaama means gratifying the desires of various sense organs. These three are grouped as material benefits that are limited and transitory. The fourth one namely Moksha is liberation from the material worlds which is unlimited and permanent transcendental benefit.
Now another objection raises in this context of the Veda telling everything. If the Veda is to be called as ultimate authority why should it talk on these material-benefits, which are limited and transitory? Why not it talk only on Moksha which is unlimited and permanent transcendental benefit?
The answer to this as follows: The Veda talks about everything because it is universal and applicable to all sorts of individuals. An individual who does not have any belief in Veda has to be first attracted towards it. That is why it prescribes the means for the material benefits that he can see and relish by practicing those prescribed means. He starts to develop interest afterwards on Veda. Then he sees those portions of Veda, which prescribe the means for final liberation – Moksha. The individual then realizes the limited and transitory nature of material benefits and then develops interest for attaining Moksha that is unlimited and permanent transcendental benefit. Had the Veda only talked about Moksha, then all individuals may not turn towards it. That is why Veda talks about everything.
The Veda is also called nigama, aapta sruti, sruti, aamnaayam and parama saastram. The term Veda means knowledge & wisdom. It is called sruti because it is taught by the Guru vocally and heard by the student, repeated and memorised to remember. It is the storehouse of all knowledge nigamam. It is called aapta sruti because it is always the only reliable source & authority of knowledge that can be depended upon. Thus it is the only supreme knowledge base which enlightens - parama saastram. It is called aamnaayam when collectively its portions like "mantram", "aaranyakam" etc., are taken. Sage Saayana has given a commentary for the full of vedas and it is called veda bhasyam. The vedas has two parts. They are
The Karma kaandam deals with the rituals like Yagyaas, Homam, Yaagas and such sacrifices and ceremonies that are part of all walks of life like birth, "upanayanam", marriage, death etc.,. It is the elaborate treatment of all materialistic knowledges. It is also called Poorva Mimaamsa. Shree Jaimini Maha Muni(A sage who knows Veda Vyasa and lived in his period) has written sutras (aphoristic formulas) regarding this called Dharma (Karma) Sutras.
The Brahma kaandam (Igyaana kaandam) Vedaantam (Meaning Conclusion Of Vedas) deals with the knowledge regarding the absolute root cause of the universe, the ultimate truth of Brahman-Shreeman Naaraayana Paramatman. It is also called Upanishad (because it is the one, which is close to Brahman and talks about the reality of Brahman as such the truth). It is very vast, deep and requires highest intelligence, "Bhagavat Krupaa" (Mercy of Lord) & "Aacharya Kataksham" (Grace of preceptor) to comprehend and realise the concepts as explained in it. It is called Uttara Mimaamsam. Baadaraayana Shree Veda Vyasa himself has written sutras (aphoristic formulas) regarding this called Brahma Sutras. It is also called Saareeraka Saastram.
The statements in the Veda are broadly classified into three
There is an objection raised by a school of thought based on Veda named “Poorva-Mimaamsaka” as follows:
The poorva-mimaamsaka objects that Veda cannot establish an already existing entity as its nature is only to dictate an order to execute it leading to performance of action (by Vidhi and Nisheda Vidhi). He further states that the “Artha Vaadams” is only to praise the entities involved in the actions and this praise is only to encourage the individual to do the action. He says that as the Brahman and individual soul are already existing entities, the Veda cannot establish them”. The refutation of this objection is simple. The Veda has explained Brahman and also placed an order to adopt the means (Upaasana) to attain the feet of Brahman. Therefore the own words of he who objects makes the objection null and void. Otherwise also, words of Veda need not be always in the form of order to execute to impart knowledge.
"Don’t we see parents just pointing already existing objects like moon etc to their small children and just say the name of those objects without any order to execute and make the children to get knowledge about it?"
Therefore the Veda can establish already existing entities also and thus the Veda can prove the existence of God (Brahman) and that of individual souls and so many transcendental entities.
Apart from the sruti as briefly explained above, few Smruties like Manu Smruti are accepted as authorities. "Smruti" as the name indicates are different from "Sruti". "Smruti" means memory - remembrance. Sages like Manu Maharishi learnt vedas (sruti) and practiced it for several years and out of their knowledge and experience, they remembered the sruti and explained it through their works called smruti. Thus Smruti has author but Sruti has no author. The other works like puranas, itihasasas and aagamas were outlined in the lesson one.
Any authority can be accepted as authority only if it supports Vedas. If it contradicts Vedas, it has to be appropriately understood such that there is no contradiction to the Vedic authority or it should be rejected. One has to necessarily understand that Vedas (Sruti) alone is the base authority or the only final authority.
Apart from this Nyaya, Tarka and such "darsanas" (systematic tools of philosophy) are considerable in our sidhdantam. Everything has its root in the Vedas. The veda is thus the eternal authority. Many sutras like Vyakarana sutra, Yoga sutra, Brahma Sutra and Saastras are also considered similarly.
The three authoritative scriptures as proof taken collectively is popularly referred to as Prastaana Trayam. They are :
I have explained the nature of
vedas earlier. Paarthasaarati Kannan has preached the Bhagavat Geeta
Himself to Arjuna in the battlefield of Maha Bharata. It is the
essence of all Vedas and it is of greatest significance as it is a
saastra, which came as the divine message & order of the Lord
Kannan Himself. The brahma sutras are aphorisms (nearly 550 formula
like short - precise - clear - error free - small verses) composed by
Veda Vyasa Bhagavan to explain the Saareeraka Saastra Of Upanishads.
Our Visistaadvaita Shree Vaishnava Sidhdantam is based on this
prastaana trayam and the darsanas. After the concept of Pramaanam,
let us see in brief Prameyam.
The Prameyam
Prameyam is the entity known by Pramaatha using Pramaanam. The
Pramaanam is Veda, which was explained above. Prama is the valid
knowledge got by Pramaatha regarding Prameyam through Pramaanam. The
twenty chapters of Mimaamsa (12 chapters by Sage Jaimini called Karma
Kaandam, 4 chapters by Sage Kaasakrutsna called Devata Kaandam and
last 4 chapters by Veda Vyasa called Brahma Kaandam ) constitute a
single saastram. Therefore the poorva and uttara mimaamsam are
together treated always. The first 12 chapters declare that Shreeman
Naaraayanan (Vishnu) is worshiped by all karma prescribed by the Veda
and He is the one who grants the results. The next 4 chapters declare
Shreeman Naaraayanan as the “Soul – Antaryaamin – The
omnipresent controller” of all divinities. The last 4 chapters
conclude that Shreeman Naaraayanan is declared as “Brahman”
who is the cause (both material and efficient cause) of
the universe, the soul of the universe and He who has the universe as
His body and His feet as the means and goal for liberation.
present to you the contents of the Brahma Sutra in summarized form as told by
Shreeman Nigamaantha Mahaa Desikan
in his famous and
unparalled work called "Adhikarana Saaraavali". Shreeman
Nigamaantha Maha Desikan is an extraordinary philosopher and poet as
far as our Shree Sampradayam is concerned. He lived nearly 800 years
ago and has contributed hundreds of works in an unparalleled and
unsurpassed manner.
The
BrahmaSutras are aphorisms composed by Veda Vyasa to explain the
Brahma-Kaanda the upanishads which enlighten us regarding the
Brahman's swaroopa(reality), roopa(form), guna(Attributes),
vibhuthi-ashiwaryam(lordship).
Shree Bhagavat Raamaanuja
has written
commentry on BrahmaSutras and explained that only Visistaadvaita
Shree Vaishnavam's philosophy and practice is the purport of the Veda
and the philosophy of Veda Vyasa. Shreeman Nigamaanta Maha Desikan
who is an extraordinary Aachaarya in our tradition has composed
"Adhikarana Saaraavali" wherein, he has composed a hymn for
each Adhikarana explained in Shree Bhaashya in a condensed form.
Aadhikaranam
is a sub-section in paada of an aadyaaya in Brahma sutra. Each
aadhikaranam has five components. They are Vishayam (Subject),
Samsayam (Doubt), Poorvapaksham (Opponent view), Sidhaantam
(Established truth with proof) and Prayojanam (Benefit of
establishing the truth with proof).
Each
chapter has sections called "paadas" and each paada has sub-sections
called the aadhikaranas. Each aadhikarana has one to many sutras. The
first chapter is samanvaya, which deals with establishing Shreeman
Narayana as Brahman who is the only cause of universe (all living and
non-living things), having the universe as his body and he being the
soul of the universe. The second chapter is avirodha, which
establishes that the Brahman thus established in the first chapter,
cannot be refuted, or rejected by any system. The third chapter is
saadana, which deals with the means to attain the brahman's lotus
feet. The fourth chapter is phala, which deals with the goal, which
is eternal bliss and service to the lotus feet of Lord Shreeman
Narayana in the Paramapada Vaikunta, which is the transcendental
eternal & ultimate place. One
sloka from Swamy Desikan's Adhikarana Saaravali (almost in the
begining of the work) which explains the meaning of entire Brahma
Sutras is going to be presented by me as follows:
Meaning
with chapter-paada summary is as follows (in brief):
CHAPTER 1
Paada
1 : "Srashta" - Shreeman Naaraayanan is the Brahman who
is the creator (& sustainer, destroyer) of the universe (all the
sentient and insentient (chit & achits) entities)
Paada
2 : "Dehi" - Shreeman Naaraayanan has all the sentient
and insentient (chit & achits) entities as his body
and
He is the soul
Paada
3 : "Swanishta:" Shreeman Naaraayanan is the Supreme
Self and is the supporter/controller/sheshi (Lord) of the universe
and is unparalled and unsurpassed.
Paada
4 : "Niravadhi Mahimaa" - Shreeman Naaraayanan is
infinite with infinite supremacy.
CHAPTER 2
Paada 1 : "Apaasta Baadha:" - The
supreme self thus established in the first chapter cannot be refuted
or rejected by any system like Saankya, Yoga, Charuvaaka, Vaishesika,
Bowdha, Jaina, Paasupata and others.
Paada2 : "Sritaapta:" - The supreme self Shreeman Naaraayana
is the only dependable for those who surrender to him as He is the
author of Shree Paancharaatra Aagama which alone is recognised by
Brahma Sutra to be in accordance with the Veda and equivalent to
Veda.
Paada3 : "Kaaatmaa " - Shreeman Naaraayana is the creator of
ether & jeevatman
Paada4: "Dehendriyaadehe Uchita Jananakrut" - Shreeman
Naaraayana is the creator of the body of Jeevas and the Jeevas sense
organs according to the individual Jeeva's anaadi karma. CHAPTER 3
Paada 1 : "Samsrwtow Tantra Vaahi" -
Shreeman Naaraayana is the controler of the entire universe's actions
and inactions.
Paada 2 : "Nirdhoshatvaadi Ramyo" - Shreeman Naarayana is
identified by ubhaya-lingam - the two identifications namely
"Infinite with infinite divine qualities/attributes" and
"Untouched by all impurities" though He is present inside
and outside of all chit and achit tatvaas always.
Paada 3 : "Bhahu Bhajana Padam" - Shreeman Naaraayana is the
goal of all Bhakthi Vidyaas mentioned in the upanishads. He alone is
meditated upon by people who wish to get liberation(moksha)
Paada4 : "Swaarha Karma Prasaadya:" - Shreeman Naaraayana
alone grants the results to all as per their karma. He alone grants
all the four purushaarthas namely Dharma, Artha, Kaama and Moksha.
CHAPTER 4
Paada1 : "Paapachid" - Shreeman Naaraayana destroys the
obstacles (paapa and punya) of those who practice Bhakti or Prapathi
and purifies them and thus makes them to be qualified for getting
Moksha.
Paada2 : "Brahma Naadi Gatikrut" - Shreeman Naaraayana makes
the jeevaatman (who has done Bhakthi or Prapathi) to leave the
material body through the "Brahma Naadi" when the Jeeva's
papa and punya are removed.
Paada3 : "Athivahan" - Shreeman Naaraayana leads the
Jeevaatman in the Archiraadhi Gathi to Shree Vaikunta Paramapada.
Paada4 : "Saamyadascha Atra Vedya:" - Shreeman Naaraayana
grants "Saaloka", "Saaroopiya", "Saameepya",
"Saayujya" to the Mukta Jeeva. "Saaloka" - Jeeva
reaches the Shree Vaikunta Loka which is trancendental and
immperishable. "Saaroopiya" - Jeeva gets divine body of
SudhaSatva like that of Shreeman Naaraayana. "Saameepya" -
Jeeva goes near Shreeman Naaraayana in the Paramapada. "Saayujya"
- Jeeva eternally does service to the Lotus feet of Shreeman
Naaraayana along with Nitya soories and other muktas and never
returns to the material world.
Thus Shreeman Naaraayana who is the ParaBrahma Butha
is known from the "Saareeraka Saastra" which is the Brahma sutra - the
purport of entire Vedas. The entire contents of upanishads (Vedanta)
are to be understood by this way. Thus the Brahman who is the
Supreme-self Shreeman Naaraayana has all the Chit and Achit entities,
as his body/mode is the Prameya.
This discussion regarding Prameya, which is just
outlined here, will be continued in the next lesson in detail.
Contents of Brahma Sutras & thus Vedanta in summary
Srashta Dehi Swanishta: Niravadhi Mahimaa Apaasta Baadha: Sritaapta:
Kaaatmaa Dehendriyaadehe Uchita Jananakrut Samsrwtow Tantra Vaahi
Nirdhoshatvaadi Ramyo Bhahu Bhajana Padam Swaarha Karma Prasaadya:
Paapachid Brahma Naadi Gatikrut Athivahan Saamyadascha Atra Vedya:"