Author Topic: Conclusion for second interpretation  (Read 578 times)

Dr. Sadananda

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Conclusion for second interpretation
« on: February 24, 2015, 11:40:30 AM »
Conclusion for second interpretation

      vishhayaH - subject matter is still chetana kaaraNam brahman.

      sa.nshayaH - doubt - Is Brahman knowable through anumaaNam or not - anumaana vishhayam vaa, na, - can consciousness be studied objectively by a scientist.

      puurvapaksha - brahma anumaana vishhayaH - it is within the scope of objective science - jagat kaaraNatvaat, ghaTa kaaraNabhuuta mR^idvat. The cause for the world just as the clay is the cause of a pot.

      siddhanta - brahma na anumaana vishhayaH - Brahman is not subject of anumamaana because it is shaastra vishhayatvaat, because it can be known through shaastra alone. Hence we have a definition for veda (given by Sayanacharya),

      pratyaksheNaanu mithyaiva yas tu upaayena budhyate| yenam vindati vedena tasmaat vedasya vedataa ||

      Veda means that which gives the knowledge of such a subject matter which is not available for any other means of knowledge such as pratyaksha, anumaana, anupalabdhi, upamaana, arthaapatti.

      sa~NgatiH: Connection between this and the previous adhikaraNam. The connection between these two is technically called - eka phala kartavya sa~NgatiH. both adhikaraNam -s have a common goal or benefit - it is brahma siddhiH - Existence of Brahman is to be proved before proper inquiry is done. We have said already that to prove existence of any thing, we need lakshaNam and pramaaNam. The second adhikaraNa gives lakshaNam and this adhikaraNam gives pramaaNam.

      In summary connecting all the three adhikaraNam -s we can say that jagat kaaraNam brahma j~naanartham vedaanta pramaaNena vichaaraH kartavyaH |
    - Brahman, who is the cause for the (Missing text)

      We will take up next the suutra # 4 which happens to be the fourth adhikaraNa also.