Author Topic: Conclusion of the second suutra  (Read 470 times)

Dr. Sadananda

  • Administrator
  • Hero Member
  • *****
  • Posts: 679
    • View Profile
Conclusion of the second suutra
« on: February 26, 2015, 11:57:19 AM »
Conclusion of the second suutra


      First the technical presentation of this adhikaraNam:

      For this adhikaraNa

      vishhayaH: The subject matter is brahma lakshaNam, the definition of Brahman.

      sa.nshayaH: The doubt - Since we are asked to inquire into Brahman, who is Brahman or what is Brahman in order to begin the inquiry - Is Brahman defined, if so, what is the definition? These are the doubts.

      puurvapaksha: - There is no definition for Brahman and hence no inquiry can be done. This is because a definition has to be such that it has to be through a unique feature that identifies that object from the rest of the objects in the world. Otherwise it cannot be a valid definition. asaadhaaraNa dharmaH lakshaNam - Unique feature of object forms the definition. Since Vedantin says Brahman is featureless, puurvapakshii asks how featureless Brahman can have unique feature to have a definition that distinguishes Him from everything else. Upanishads in fact declare that Brahman is undefinable. yato vaacho nivartante apraapya manasaa saha - na tatra chakshur gachchhati na vaak gachchhati - Since scriptures themselves declare that Brahman cannot be defined, puurvapakshii says brahman lakshaNam naasti - there cannot a definition for Brahman.

      siddhaanta: brahma lakshaNam asti - there is a definition for Brahman. Even though Brahman is really featureless, we can define Brahman through superimposed features, adhyasta dharma satvaat, through mithyaa features. It is just like defining our rope as the substratum for our snake, even though the rope is snake-less.

      Similarly through the superimposed jagat or the world, Brahman can be defined as jagat kaaraNam, even though Brahman is beyond kaaraNa -kaarya sambandha, cause-effect relationship. Hence lakshaNam asti is the siddhaanta.

      sa~Ngati: This concerns the connection between this and the previous topic. The previous topic relates to the fact that one should inquire into the Brahman. The connection between this and the previous topic technically is called ' aakshepa sa~NgatiH '. It means the first topic leads to an objection, which is answered in this second topic.

      Since Brahman inquiry is required and without proving the existence of the Brahman one cannot do such an inquiry and to prove the existence we need - lakshaNa and pramaaNa. Hence to prove the existence of Brahman the second suutra fulfils the lakshaNa requirement.

      That ends the technical part of the format.