Advaita Vedanta – Part 9
{C. More TERMS (Contd…}
Definitions (along with explanation) covered in this issue:
“Abhaavah {Absence/Non-existence}”; “Pramaanam {Sacred Authority/Standard/ Means of Knowledge}; “Triputi {Triad}”;
“Mantrah {Hymn/Formula for sacred prayer}”; “Vedah {Sacred knowledge}”
66. “ABHAAVAH {Absence/Non-existence}”:
This is the opposite of the word “Bhaavah“, one of whose meanings is “Being/ Existence.” {‘na+bhaavah = abhaavah’}
The word “Bhaavah” is derived from the ‘Sanskrit dhaatu (root)’ ‘Bhoo’, which means “to exist” (‘Bhoo sattaayaam‘).
‘Abhaava’ can be of four types:
a) “Praagabhaavh (Praak+abhaavah) {Prior non-existence}” is the non-existence of an entity prior to its production. If it is said “A house will be built with bricks”, it implies ‘non-existence of the house in the bricks’ prior to its construction. Once it is built, its ‘Abhaavah’ ends. Here, its ‘non-existence’ is beginningless.
b) “Pradhvamsa-abhaava {Posterior non-existence}” is the non-existence of an entity because of its destruction. For example, when a jar is broken into pieces, it has ‘non-existence in its pieces!’ Here, its ‘non-existence’ is endless then onwards.
c) “Atyanta-abhaava {Absolute non-existence} is the non-existence of an entity in all the times – ‘past, present and future.’ This ‘non-existence’ is beginningless as well as endless. This can be treated as ‘Asat’ defined earlier, whose examples are 1) son of a barren woman (‘vandhyaa-putrah’); 2) a flower in a sky (‘aakaasha-pushpam’).
d) “Anyonya-abhaava {Mutually exclusive non-existence} is the absence of one entity’s property in the other, that too mutually. For example, the property of a wall cannot be equated to that of a cloth. Likewise, the sound of a flute is in no way comparable to that of a drum.
“Aatman” alone is the one that does not possess any of the ‘Abhaava-s’ mentioned above. Conversely, anything related to “Anaatman” is subject to any one or more ‘Abhaava-s’ mentioned above.
This fact has been emphasized by Lord Krishna as follows:
“There is no existence for the unreal and the real has no non-existence!” {“Naasato vidyate bhaavo; naabhaavo vidyate satah|…” } – Geetaa 2-16
67. “PRAMAANAM {Sacred Authority/Standard/Means of Knowledge}”:
The ‘Sanskrit dhaatu’ (root) “Pramaa” means “to measure, to get correct idea of/to prove or establish.”
Accordingly, the word “Pramaa” derived out of the above ‘dhaatu’ means “correct notion or apprehension/true (certain) knowledge/accurate conception.”
The word “Pramaanam” implies ‘means of acquiring the above-said “Pramaa” and hence means “Sacred authority/Proof (means) of knowledge/Standard.”
‘Advaita’ accepts the following as valid “Pramaanam-s“:
a) Pratyaksha (Perception)
b) Anumaana (Inference)
c) Upamaana (Comparison/Analogy)
d) Arthaapatti (Postulation/Presumption)
e) Anupalabdhi (Non-perception/Cognitive proof using non-existence of an entity)
f) Shabda (Word/Testimony)
a) “Pratyaksha (by Perception)”:
It is knowledge gained by ‘cognition.’ This may be external (through the interaction of the 5 sense organs with external objects) or internal (cognition of emotions like happiness, pain, anger etc.)
b) “Anumaana (by Inference)”:
Here, knowledge is derived from “another (earlier) knowledge“, out of the invariable relationship between two entities. For example, we have prior knowledge of “smoke arising out of fire” in our kitchen. We extend this logic to our observation of “smoke at a distant hill” and conclude that there must be a fire around the place wherefrom the smoke is emanating.
c) “Upamaana (by Comparison/Analogy)”:
Here, knowledge of an entity ‘Y’ is gained from the perception of Y’s similarity to ‘X’, which has been noted earlier elsewhere. In other words, an unknown entity can be understood by way of comparing the same to a known entity.
“Go sadrisho Gavayah” {“The animal by name ‘Gavayah’ looks like ‘Go (Ox)’} – this is one of the examples used for this ‘Pramaanam.’ {‘Gavayah’ is a species of ‘Ox.’}
This comparison helps a person to try to identify an animal (found at a new place) that looks similar to a cow, which is already known to him. (The known thing is called ‘Upameyam’ here and the unknown thing is called ‘Upamaanam.’
d) “Arthaapatti (by Postulation/Presumption)”:
‘Arthaapatti’ is a ‘supposition’ of a fact, which is arrived at by circumstantial implication. For example, if a person looking fatty denies that he does not eat in the day time, it can easily be postulated that he must be eating at night! It is so, because his being fatty cannot be explained by any other reasoning!
e) “Anupalabdhi (by Non-perception/Cognitive proof using non-existence of an entity)”:
Here, “non-existence of an entity” is apprehended by its “non-perception.” If we observe sentences like “This flower has no fragrance“, “There is no teacher in this classroom” etc., we can conclude that these entities would have been perceived under certain circumstances, but are not perceived. {However, this is not ‘Abhaava’, which means ‘non-existence of an entity itself.’}
f) “Shabda (by Word/Testimony)”:
It is “Aapta-vaakyam (statement of a trust-worthy person or source) or “Aagama/ Veda-vaakyam (statement from a holy scripture).”
It is a reliable expert testimony. Such a knowledge does not need verification or authentication.
It is called ‘Shabdah’, because it is verbal transmission. We normally treat information reaching us through books, phones, TV etc. under this category.
‘Veda-s’ are declared to be ‘APAURUSHEYAM (not authored by humans)’, as they are treated as ‘Divine voice.’ Hence their authority is considered to be more powerful than even the other ‘Pramaanam-s’ mentioned earlier.
“Alaukika-vishaye Vedaah pramaanam| {‘Veda-s’ are the ‘Pramaanam’ in case of ‘non-mundane’ matters}”, it is said.
68. “TRIPUTI {Triad}”:
In the light of the definition of ‘Pramaa’ as mentioned under ‘Pramaanam’ as “True (certain) knowledge“, the following ‘triad’ exists regarding this ‘knowledge‘:
“Pramaanam” – source of this knowledge
“Prameyam” – object of this knowledge
“Pramaataa” – knower
{As an arbitrary example, if I am looking at a person – My firm knowledge of that person is ‘Pramaa’; my eyes looking at the person are ‘Pramaanam’; that person is ‘Prameyam’ and I, as the seer of that person is ‘Pramaataa.’}
As per ‘Advaita‘, ‘Pramaanam, Prameyam & Pramaataa’ put together are called ‘Triputi (triad)’ and seem to be different from each other till such time ‘Self-realisation‘ takes place in a seeker, in so far as knowledge regarding ‘Brahman’ is concerned.
Once this happens, these three merge into ‘One’ and there is no difference (‘Bhedah’) between them any longer.
The terms in another triad – ‘Jnaanam, Jneyam & Jnaataa’ (which have the same respective meanings as in the triad mentioned above) too merge into ‘One’ likewise, in the case of a ‘realised person.’
69. “MANTRAH {Hymn/Formula for sacred prayer addressed to any deity}”:
“Mananaat traayate iti Mantrah|” – “Mantrah is that which protects one by its repeated reflection.”
A ‘Mantra’ can be a ‘syllable‘ (‘Om’), a set of syllables, or even a stanza (as in ‘Gaayatree-mantra‘). It necessarily involves reflection in mind supported by deep concentration. It is often done a prescribed number of times. It is believed that it bestows spiritual energy to the practitioner.
“Rich (Rig-vedic)” is the ‘Mantrah’ which is metrical and is intended to be loudly recited.
“Yajus (Yajur-vedic)” is the one that is in prose.
“Saaman (Saama-vedic)” is the ‘Mantrah’ that is metrical and is intended to be sung.
70.”VEDAH {Sacred knowledge}”:
The word “Vedah” is derived from the ‘Sanskrit Dhaatu (root)’ “Vid.” It can mean:
“Vid – Sattaayam” – Existence
“Vid – Jnaane” – Knowledge
“Vid – Vichaarane” – Distinction
“Vid – Laabhe” – Attainment
{The meanings of this word in common usage are “Sacred Knowledge, Knowledge, Vishnu..”}
In Vedaantic parlance, the word ‘Vedah’ means “the sacred scriptural literature of the form of declarations” of several ‘Rishi-s (seers)’ over many generations out of their intuitive experience, which has been communicated by word of mouth from the ‘teacher’ to the ‘taught.’ (One of the main sources for Vedaanta, viz. ‘Upanishad-s‘, are part of these ‘Veda-s.’)
‘Veda-s‘ provide the knowledge of the 4 “Purushaartha-s (objects of human pursuit)”, viz. “Dharma (propriety/righteousness)”; “Artha (prosperity)”; “Kaama (pleasure/desire/ love)” & “Moksha (liberation/salvation).” The last one, the final goal of human existence, viz, ‘Moksha‘, is attained by following the other three ‘Purushaarthas‘ judiciously up to a certain stage of one’s life..
As mentioned elsewhere, ‘Shruti’ is another name for ‘Veda-s‘, as they are ‘heard’ as ‘Divine voice‘ by the seers out of their intuition and were passed on to their disciples (by word of mouth).
Some more synonyms for ‘Veda-s‘ are ‘Aagama-s‘ and ‘Aamnaaya-s.”
‘Veda-s’ are declared to be ‘APAURUSHEYAM (not authored by humans)’, as they are treated as ‘Divine voice.’
There are 4 ‘Veda-s.‘ They are:
1) ‘Rig-vedah’ : The ‘Sanskrit Dhaatu‘ “Rich” means “praise“, out of which the declension “Rig” is derived. This Veda mainly contains verses adoring deities; these “Mantras (hymns)” are necessarily according to different metres/poems (‘Chhandas’) in so far as ‘Rig-veda‘ is concerned.
2) ‘Yajur-vedah’ : “Yajus” refers to ‘sacrificial prayers or formulae.’ This one is mainly the ‘Vedah‘ of ‘Yajna-s (sacrifices)’ – acts of worship like oblations made through ‘Agni (fire god).’
3) ‘Saama-vedah’ : The word ‘Saaman‘ basically means ‘A metrical hymn or song.” ‘Mantra-s’ of ‘Saama-vedah’ contain sections of poetry from ‘Rig-veda’, apart from its own original matter.
4) ‘Atharva-vedah’ : This is said to be the ‘knowledge store-house’ containing procedures for day-to-day life. Its ‘Mantra-s’ contain good number of prayers for safety and averting calamities too.
Each ‘Vedah’ is subdivided as follows:
a) ‘Samhitaa-s’ – collection of ‘Mantra-s’ containing lyrical chants.
b) ‘Braahmanam-s’ – contain elaborate procedures for performing rituals.
c) ‘Aaranyakam-s’ – contain methods of subjective worship.
d) ‘Upanishad-s’ – declare the highest philosophical Truths.
Among the different Pramaana-s acceptable to ‘Advaita’ mentioned earlier, ‘Shrutih/Veda-s‘ are called ‘Shabda-pramaanam.’
“Alaukika-vishaye Vedaah pramaanam (Veda-s are the authority in so far as non-mundane matters are concerned)”, it is said.