Part 25 - Sabda and Brahman

In the Sruti text Atma va're drashtavyah etc., which states that Parabrahman must be made an object of sight as the result of wisdom, it is declared that Parabrahman should be caused to be viewed by the mental eye through the process of hearing the holy teachings.¹ Such a process will go without any meaning if the purvapaksha argument (viz., that sabda is not different from Brahman) is accepted. From the root sru, is derived the word sravana, to hear; from the process of hearing through the recitation of the Veda and through the teaching of the guru, the result (derived) enables the mental capabilities of the disciple to cultivate knowledge (jnana); and this helps to the determining and understanding of Brahman. Texts like Vedartham srunoti etc., should not be construed as "he hears the meaning of the Vedas" (i.e., carelessly, without applying his jnana to it), whereby the actual meaning of the root of the word (dhatossaktih) has not made any impression 122 The declarant being the son of the "mother" referred to. 123 The sound entering into the ears makes the mental eye to open its lids.

on him (i.e., the disciple), i.e., made him enlightened as to the knowledge of Brahman. Therefore this act of hearing has two aspects (lakshana), viz., the sakti of producing a knowledge of Brahman in the disciple and not producing any impression at all on him. In expressions like Vinanadam srunoti, etc., even though the person who hears shows a great deal of pleasure, he may be utterly ignorant of the nature of the song; or its innate qualities (bhavas); thus though he hears the sound of the vina, it gives no opportunities to him to obtain the full benefit of it. Because the sound does not give him the power (sakti) for such understanding. Though he can appreciate the sound which he hears, yet he cannot clearly explain the words of the song and their denotation. In texts like Satyam jnanam anantam Brahma, though the meaning of the words forming the text may be understood, yet their full force may not be grasped by the disciple. Because he may be incapable of right knowledge (apala prati pattih). Not that such a comprehension of right knowledge is impossible to obtain after learning from a guru (adhyayana jnana). Even then just as the bhramara and the kita who merge into each other by the natural removal of avidya, similarly the good grace of the guru is capable of removing all avidya out of the pupil and make him possessed of the supreme knowledge. Therefore sound (sabda) has that power (sakti) to remove ignorance through the means of the law of hearing (Sravana vidhi). Thus it is that in the text beginning with Sahovacha nava're patyuh kamaya patih priyobhavati and ending with atmanastu ka nevu sarvam priyobhavati, we have the truthe nunciated for us that we can attain to the highest realization of human effort (parama purushartha) 124 through the Atma after 124 Parama+purusha+artha: in which purushartha means any one of the principal objects of human life,-Dharma, Artha, Kama and Moksha; human effort or exertion. Hence, Paramapurushartha: What might be attained to by the highest human effort-self-realization.

being possessed of that knowledge; and this is capable of giving us extreme happiness (niratisaya sukha). Similarly texts like Atmani vignata idam sarvam viditam | Etavat are khalu amrutatvam, etc., declare that the only way (upaya) to know Brahman is through Atma-jnana and that all the means employed are only towards that end. This is the firm declaration of the truth. And therefore such Atma-jnana ought necessarily to be obtained by those who seek that realization. Towards that end, the only course open is through srotavya (i.e., through hearing, as a pupil does from his guru). This is the firmly established truth. Sabda-jnana creates an extraordinary spirit of inquiry and reasoning in regard to the qualities of the Brahman. As is enunciated in texts like Tam tvaupanishadam purusham prichchami || Na vedavin manute tam bruhantam " Naisha tarkena matir- apaneya" etc., Brahman cannot be too clearly brought under understanding for want of sufficient independent evidence (manantarabhavat). The text Drashtavya, 125 etc., declares that " "you must see him". The result of attaining knowledge through the practices of Vedic adoration (sadhanas) is the attainment of Brahman by visually seeing him (drashtavyam). That is the purpose of inquiry (tachcha vicharitam). The discussion (jijnasa) was not meant merely to end in meditation, and making certain the mere existence of Brahman. After knowing the Vedanta expressions (vakya) and being possessed of the knowledge (of Brahman), it must result necessarily in self-realization (atma-sakshatkara) as a true effect. Else there is no use of simply seeking after an object and not finding it. No object can be clearly understood without its qualities being clearly described, so that they might be perceptible to the mental eye. In the text Ardham antarvedi minoti ardham bahirvedi ityatra, etc., the lakshana of the words 125 Atma va're drashtavyah srotavyo mantavyo nididhyasitavyah. (See Brihad. Upanishad, II. 4. 5.)

which describe the qualities, is to be noted. The words antarvedi and bahirvedi describe the sala (i.e., the sacrificial spot). Again, in the texts Jataputra, 126 Krishna keso agnina adhite 127 etc., the first denotes the vidhis to be observed at particular ages in the case of a son born to one; and the second, the nature of the fire before which the adhyayana is carried out; the words used establish the qualities and through them create the jnana and karma (knowledge and acts) relating to them. In the text Uchchairuruchakriyata, etc., in which the word rugadi 128 signifies not merely the hymn (which the collection of the words make) but also the action (kriya) underlying it. || 130 Again, in the text Yavato'svan pratighrinniyat, etc., the words used express the natural qualities (nijartha lakshana) of the horses 120 (which are specially intended for the sacrifice). And in texts like Nekshetodyantamadityam \\\ Narsheyam vrinite 131 etc., the words used indicate the particular qualities of the rising sun and the girl of the Rishi, and convey to the mind the particular idea intended without taking into consideration certain other things. In the text Na kalanjam bhakshayet¹³2 which prohibits heavenly bliss (purushartha) to those who partake of tobacco, what is implied is that the man who transgresses the prohibition, though with a good motive, not only by so doing loses the heavenly bliss, but also renders himself utterly sinful. There is decidedly no separation between the body and atma (na cha vyavruttyabhavah). Even though the body and 132 128 Jataputra. Jatah denotes a son, male offspring; in dramas, often used as a term of endearment; Atra jata kathayitvam kathaya; Uttararama Charita. "Dear boy", "Oh, my darling", etc. Lit. He is performing the adhyayana before the sacrificial fire raised by the Krishna Yajurveda method. 128 Lit. A hymn of the Rig. Veda as opposed to Yajus and Saman. In Panini, it denotes a collection of words. 129 The reference is to a horse sacrifice where the horses, before sacrifice is offered, are tied up. 130 That is, 131 182 " " Don't look at the rising sun." That is, Don't marry this Rishi's daughter." That is, "Don't eat tobacco."

atma appear to be distinctly separate from each other, yet really they are not so. And it is clearly in the perceiving of the connection between these two that mokshasadhana jnana (the knowledge which leads to moksha) exists. In regard to the texts Dva suparnau, Dve Brahmani \\, etc., the underlying truth is different from what it actually appears to be externally. Both being the same, the truth of the two can be rightly understood by trying to understand them by discussion as prescribed by the vidhi. In trying to find out the real truth regarding the Paramatma, the knowledge of the Atma is also clearly understood. This follows as if it were a niyama vidhi.133 Here the word atma is used in the sense of Paramatma only. Again, texts like Idam sarvam yadayamatma | Atmani vignate idam sarvam vignatam, etc., declare that if the word atma is thoroughly understood, everything else is clearly understood. The first of the above texts declares: All consists in Atma. In interpreting the samanvaya sutra, 134 Ekorama Siddha Bhagavatpadacharya¹35 states that the word srotavya should not be understood as merely atmajnana vidhi, i.e., the method by which the knowledge of Atma is obtained, for it includes the power (sakti) to realize Brahman (Brahma sakshatkarasakti). Also, by sravana what is intended is that we should seek the knowledge of Brahman for realizing it, not to obtain knowledge which is opposed to it. Therefore, the method of discussion (vichara) should not be one by which a wrong meaning is sought. By sravana, it is intended to acquire (agamika) the triple effect of adhikara vishaya and phala. This is what this Sutra is intended to affirm (nirnaya). Therefore, in the Sutra Athato Brahma jijnasa, in order to satisfy the doubt arising as to the nature of the 133 A rule or precept which lays down or specifies something which in the absence of that rule would be optional. 134 That is, Tattu samanvayat, I. 1. 4. 135 He was evidently the guru of Sripati Panditacharya. His authority is quoted at the end of I. 1. 4, up to which he is said to have written a commentary on the Brahma-Sutras.

discussion, the word kartavya should be understood and supplied. This continued effort at discussion is necessary to attain the intended result (phala) by the help of the sastras. By the word jijnasa, the nature of discussion (vichara) should be understood. 137