BY: SUN STAFF
Dec 7, CANADA (SUN) —
Tattva Sandarbha
by Srila Jiva Goswami
SECTION ELEVEN
This conclusion is confirmed by the following statements from the scriptures:
1. Reasoning has no sure basis (it cannot refute the conclusion of the Veda). (Brahma Sutra 2.1.11)
2. One should not apply reasoning to understand what is inconceivable. (Mahabharata, Bhishma Parva 5.22)
3. Scriptures are the source of knowledge of the Absolute Truth. (Brahma Sutra 1.1.3)
4. This is confirmed by the Vedas, because they are the source of knowledge of the Absolute Truth. (Brahma Sutra 2.1.27)
5. O Supreme Lord, Your Veda is the supreme eye for the forefathers, demigods, and human beings. By it they can understand Your form and qualities, along with the highest goal of life and the means to attain it, none of which can be ascertained otherwise. (Srimad Bhagavatam 11.20.4)
Sri Jiva Toshani Commentary
Here, using scriptural evidence, Srila Jiva Gosvami confirms his conclusion about logic reached in the previous section. Having argued that reason is not the most reliable means of acquiring knowledge, and having used reason to establish this, he now presents appropriate Vedic references as the final proof. Again, this practice of using the Vedas to confirm an assertion from the Vedas should not be taken as circular reasoning. The Vedas are self-luminous like the sun. The sun illuminates itself with its own light, not with the help of any other source. Similarly, only the Vedas can establish themselves as infallible pramana. As explained in the previous section, this is not a defect in the method of sabda pramana, or revelation, because if the Vedas indeed carry knowledge of the Absolute Truth, no other pramana can verify them. And those who have approached Vedic knowledge in the prescribed way have confirmed by direct realization that the Vedas do carry knowledge of the Absolute Truth.
Another consideration is that knowledge of the inconceivable reality is the objective, and upon analysis no source gives us that opportunity except the Vedas. For example, if all the best logicians, nuclear physicists, astrophysicists, and others in leading departments of science and philosophy from the past, present, and future were to assemble they would be unable to shed any light on the nature of transcendence. Any proposed conclusion will be a subjective speculation, subject to endless refutation and counter refutation. Understanding this, Srila Jiva Gosvami goes directly to the heart of the matter by quoting Vedic authority.
Srila Vyasadeva gave the conclusion of all the Vedas in the Vedanta Sutras, also called Brahma Sutras, in short aphorisms. Sutra 2.1.11 says that logic has no absolute stance because logical conclusions are prone to change. Logical conclusions are based upon human perception and intelligence and these faculties are unreliable due to the four defects. Furthermore, since intellect varies in capacity and type from person to person, so do their conclusions. Logic has its limitations, therefore it is inconclusive unless supported by the scriptures. In Bhaktirasamrita Sindhu (1.1.46) Srila Rupa Gosvami quotes a verse from the Vakya-padiya (1.34) to this effect:
"Even the conclusions established with great endeavor by expert logicians are contradicted by stronger logicians and new conclusions are established."
We have experience of this in the fields of modern science and philosophy with their endlessly theorizing about the origin of the universe and the meaning of life. Logic, therefore, is not a reliable independent method in the quest for knowledge of the Absolute. But this does not mean that all logic is useless. Indeed the conclusion to reject logic as not fully reliable is itself based on logic supported by scriptural references. Logic is certainly to be used to understand the Vedic statements. In this connection, the Brihadaranyakopanishad states, atma va are drashtavyah srotayo mantavyo nididhyasitavyo maitreyi (2.4.5.) "The Self, my dear Maitreyi should be realized, should be heard of, reflected on, and meditated upon". Here the word mantavya refers to logical understanding. One should apply logic to properly understand the Vedic injunctions, but logic that runs contrary to their conclusions is to be rejected. It can never be superior to the statements of the Vedas, which are free from human misgivings.
While discussing this topic in Sarvasamvadini, Srila Jiva Gosvami quotes the Kurma Purana:
"Understanding the meaning of a scriptural statement by deliberating over the preceding and following statements is called logic, but one should abandon dry logic".
The best of example of dry logic is seen among speculative philosophers. Generally, they reason their way to a prior conclusion, to which they are already attached, and in their determination to establish it they lose all objectivity. They therefore will disregard scriptural injunctions that do not support their conclusions. Ultimately they have no success, because the inconceivable transcendental plane is not understood by any amount of speculation. Such persons interest in philosophy amounts to a futile mental exercise with no tangible result. And, before long, no matter how profound and mesmerizing their vision, some other powerful logician subdues them. The Vedas enjoin, therefore, that those who seek the Absolute Truth should abandon dry logic, but not all logic. Using logic with an aim to understand the Absolute Truth as presented in scripture is accepted by Lord Krishna as one of His opulences (B.G. 10.32), vadah pravadatam aham, "Among logicians I am the conclusive truth." Thus Srila Jiva Gosvami has rightly accepted anumana as one of the pramanas.
Srila Jiva Gosvami also quotes Mahabharata, which explains that logic has it's limitations and should not be applied to inconceivable realities. For example, one will certainly fail to understand Lord Krishna's childhood pastimes such as "Damabandhana Lila", or His getting tied with ropes, if one resorts to logic. When Mother Yasoda tried to tie Krishna, to her amazement all her ropes joined together fell short, but the black thread around Krishna's waist did not break nor did His waist become inflated. Such inconceivable behavior of the Absolute Person is entirely beyond all logical faculties and can only be understood on the authority of Vedic testimony or sabda pramana.
Jiva Gosvami then quotes two more Brahma Sutras (1.1.3 and 2.1.27) which state emphatically that the Absolute Truth can be understood only from the revealed scriptures. Finally, he quotes from Srimad Bhagavatam to show that not only human beings but even superhumans like the demigods need the help of the Vedas. Thus he emphasizes the need of the Vedas as the flawless means to understand the Absolute Truth for everyone humans, subhumans or superhumans.
In the next section, Srila Jiva Gosvami begins establishing the importance of the Puranas over the Vedas.
Go to Section Twelve
Return to Section Ten
