Author Topic: General analysis  (Read 569 times)

Dr. Sadananda

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General analysis
« on: February 24, 2015, 11:51:50 AM »
General analysis

      The essence of this suutra is that it confirms the omniscience of Brahman which is indirectly revealed in the second suutra, brahma sarvaj~natvam dR^iDhayati. The second suutra said Brahman is the sarva kaaraNam or jagat kaaraNam. Since sarvasya kartaa sarvaj~naH, it indirectly implied that Brahman is sarvaj~naH or omniscient. This omniscience is derived because of the nimitta kaaraNam or intelligent cause of the jagat (rather than upaadaana kaaraNam - see discussion related to suutra 2, Suutra 2 - samanvaya adhyaaya - I spashhTa brahma li~Nga vaakya samanvaya paada I janmaadi adhikaraNam 2 suutra 1: janmaadyasya yataH |) Vyasacharya confirms the omniscience of Brahman in the third suutra by pointing out that Brahman is the creator of the Veda-s also. shaastra yoni means Veda kartaa, the creator of Veda-s. kartaa means here the nimitta kaaraNam, the intelligent cause. In the second suutra, Brahman is described as the nimitta kaaraNa of the entire world and in this suutra it points he is the nimitta kaaraNam of all the Veda-s which includes all the knowledge. One can say in the second suutra, nimitta kaaraNam of artha prapa~ncha is pointed out and here the nimitta kaaraNam of shabda prapa~ncha, veda-shabdaanaam api kartaa, is pointed. How does this reveal the omniscience of Brahman? Shankara says Veda contains all knowledge, both paraa and aparaa vidyaa, ephemeral as well as transcendental knowledge. There is no branch of science, which is not discussed in the Veda. Veda-s that are known today considered as insignificant in relation to what was there before. Much was lost.

      It was said that Sama Veda had 1000 shaakhaa -s or branches of which very few are remaining now. Many branches of Veda are known to be extinct now. Even from Shankara's time to now, in the span of 1300 years many portions are lost, since we cannot find Vedic source of some of the quotes of Shankara. Hence Shankara says vedaH sarvaj~naH. From this Shankara makes a logical statement or vyaapti.

      That is, the author of a text invariably knows more than the contents of the text. This is because one can never express everything one knows in verbal form in one's authored text. Hence the inference is brahma sarvaj~nam, sarvaj~nkalpa veda kartR^itvaat, vyatirekeNa asmad aadivat ! Brahman is omniscient, since He is the author of the Veda that have all knowledge, unlike all of us! (since there is no like example!)

      An incidental point to be made for technical reason. It is accepted by Vedantins that Veda-s are anaadi and apaurushheyam, not created by anyone. If Veda-s are not created by any one intellect then how can one say that Brahman has created these Veda-s. This is not a contradiction since when we say Brahman created Veda-s it does not mean that Brahman has intellectually invented veda-s, like Valmiki writing Ramayana. This knowledge was already there in a potential form. Brahman only brought the teaching to manifestation, like the creation. The world was existing in potential form and creation is only manifestation of that existing in a potential form - avyaakR^ita prapa~nchasya vyaakaraNam sR^ishhTiH. Similarly the Vedic knowledge, it was anaadi, or beginningless. It was in potential form in Brahman itself. In this aspect, Vedanta differs from nyaaya system of philosophy, which states Bhagavaan created the Veda-s.