Reasoning of reasoning
In Vedanta, "reasoning of reasoning" refers to the process of
Buddhi (intellect) or rational reasoning, a logical, systematic faculty
used to understand and validate spiritual truths derived from scripture
(Shruti) and to gain insight into the nature of reality and Brahman. This
higher form of reasoning is not independent speculation but is grounded in
sacred texts and serves to reconcile spiritual insight with logical
analysis, leading to deeper comprehension of both the material and
spiritual worlds.
EASTERN philosophy begins where Western philosophy ends. Western
philosophy is not perfect as there is no proper foundation, as there is no
real ethical basis. The scientist draws his conclusions from his
observations and experiences of the wakeful state only. Hence they are not
correct. True experiences include the experiences of the three states viz.,
waking, dreaming, and deep-sleep states. The Vedantin studies the three
states. He gains more real knowledge from the deep-sleep state. He gets a
clue for the existence of the fourth state or the state of Turiya from the
deep-sleep state.
Reason is the faculty of reasoning. Reason is also the process of
reasoning of Kant. Reason (Buddhi) represents the intellect of Vedantins.
Buddhi or intellect comes under the fourfold Antahkarana or inner
instrument, Manas, Buddhi, Chitta and Ahamkara. Mind (Manas) is one. It
assumes the form of Buddhi, Chitta and Ahamkara according to the function
it performs viz., Sankalpa, Vikalpa, determination, memory and
self-arrogation. Intuition is a spiritual faculty. It is the eye of wisdom.
Super-intuition is knowledge itself or Brahman.
Kant has admitted that there is something beyond reason, something
which the reason cannot grasp and a transcendental something which
transcends reason. That something is Brahman of the Upanishads. That
something is the Immoral Self or Atman of the Vedantins. That something is
the Paramam Gati or the highest goal of Gita. He has also admitted that the
intellect is frail, finite, weak and impotent, as it is conditioned in
time, space and causation, that it has its own limits incapable of directly
knowing or realising that all-blissful Thing-in-itself which corresponds to
Sat-Chit-Ananda Brahman of the Srutis.
Reason is a help and a hindrance. It is a help if it serves
you in any way to attain the goal of life. It is a hindrance if it stands
in your way of realising the Self. It is a help if it can make you
understand the doctrine of Sankara that Brahma satyam jagat mithya Jivo
Brahmaiva naparah i.e., Brahman or Self alone is real, this world is
unreal. Jiva or individual soul is identical with Brahman or the Supreme
Soul. It is hindrance if it makes you a worldly-minded, passionate and
ignorant man. It is a help if it can make you constantly remember the
Atman, if it can serve you to fix your mind on the imperishable soul, if it
can help you to rise above the body-consciousness. It is a hindrance if it
makes you forget your ideal and goal, if it makes you identify with the
impure body and if it forces you to indulge in sensual pleasure. It is a
help if it can goad you to do rigorous Tapas, vigorous meditation, practice
of self-restraint and develop the sublime divine virtues that are
enumerated in the 13th and 16th chapters of the Gita, Amanitvam (humility),
Adambhitvam (unpretentiousness), etc., and Abhayam (fearlessness), Sattva
Samshuddhi (cleanliness of life) and to reach the goal eventually by
developing intuition or the eye of wisdom.
Intuition does not contradict reason but transcends reason.
Intuition is the way to Brahma Jnana or knowledge of the Self attained
through purity of heart and Nirvikalpa Samadhi brought about by constant,
protracted and intense meditation on the attributeless, timeless,
spaceless, brithless and deathless Self. Reason helps you to march to the
door of intuition. Reason takes you to the threshold of intuition. Reason
gives you the information that the experiences of this phenomenal world are
unreal when compared with the true, everlasting experiences of
Self-realisation (Atma Sakshatkara or Brahma Anubhuti). Reason tells you
that there is a fourth state or Turiya which transcends the waking,
dreaming and deep-sleep states, that one can attain immortality and eternal
peace by attaining this state through meditation. You can clearly
understand now that reason has its own definite utility. You should not
ignore it altogether. You are in need of the help of reason in the
beginning when you start the quest of Truth. You will have to discipline it
properly and make it fit instrument for achieving your end. Then it will be
your obedient and willing servant to carry out your behests.
Manas (mind) is said to be of two kinds, the pure and the impure.
That which is associated with the thought of desire is the impure, while
that which is without desire is the pure. To men, their mind alone is the
cause of bondage or emancipation. That mind which is attracted by objects
of senses tends to bondage while that which is not so attracted tends to
emancipation. Now in as much as to a mind without a desire for sensual
objects there is stated to be salvation, therefore an aspirant after
emancipation should render his mind ever free from all longing after
material objects. When a mind freed from the desires for objects and
controlled in the heart attains the reality of Atman, then it is in the
Supreme Seat. The mind should be controlled till that which arises in the
heart perishes. This only is true wisdom.
According to the Upanishads, reason is of two kinds viz., pure
reason (Vishuddha Buddhi or Suddha Manas) and impure reason (Viparita
Buddhi or Ashuddha Manas). Impure reason is perverted intellect. It is a
strong weapon of Maya or Avidya. It is surcharged with egoism, lust,
delusion and other impurities. It forces you to mistake the impermanent,
impure, pain-giving insentient body for the permanent, pure, all-blissful
sentient Atman. Impure reason is turbid. It is under intoxication. The
function of the impure reason is to make you worldly-minded. The function
of the pure reason is to take you to the goal. Vichara or enquiry of the
Self 'Who am I?' will arise in a man who is endowed with pure reason. The
tendency of pure reason is to move towards the Atman. It has an upward
pull. Impure reason has a downward pull. It hurls the man into the dark
abyss of ignorance. Pure reason is a Daivi Sampath or divine wealth. Impure
reason is Asuri Sampath or satanic wealth. Pure reason is filled with
Sattva or purity. Impure reason is filled with Rajas and Tamas (passion and
inertia or darkness). Pure reason is filled with pure tendencies or desires
or Subha Vasanas; impure reason is filled with impure tendencies or desires
(Asubha Vasanas.)
Theosophists also have classified 'reason' under two headings,
viz., Suddha Manas or pure reason (the higher mind or intellect) and Kama
Manas or instinctive mind (the lower mind or intellect). Kant also has made
the same classification, pure reason and practical reason. He has given the
name practical reason for the impure reason. Practical reason can help you
to earn your bread and attain secular knowledge. Pure reason can help you
to attain the inexhaustible spiritual wealth of Atman which no dacoits can
rob and to drink the nectar of immortality, the ambrosia of the sages.
Bergson, the French philosopher, has gone a little further. He says, There
is something more powerful than reason. You can know that something which
is beyond the reach of reason and senses by the faculty of intuition.
In worldly experience also if you want to behold at night objects which are
at a distance and which are subtle, you want a very powerful electric bulb
but you can manage with a less powerful bulb in seeing objects that are
gross and very near us. Even so this reason is a less powerful bulb. How
can you explain the unfathomable regions of illimitable Atman with this
small bulb? You need a very powerful bulb of infinite candle power to
behold the splendours of this marvellous and mysterious Atman or Self.
Intuition only can supply you this powerful bulb. With the powerful bulb of
intuition you can behold the unseen, the unknown.
Vedanta is the highest philosophy. Vedanta is the most sublime philosophy.
Vedanta is the Philosophy of philosophies. It throws scepticism, nihilism,
agnosticism, pragmatism, realism, idealism, dynamism, positivism and all
sorts of 'isms' to the back-ground. Vedanta is like the sun. The sum total
of all these philosophies is like the light of a glow-worm. All these
philosophies dwindle into an airy nothing before the magnificent Vedanta
philosophy. All these 'isms' play with words and phrases. There is no
essence. You will get the essence from Vedanta philosophy only. Vedanta
philosophy only can give you entire satisfaction. Glory to Vedanta! Glory
to the seers of the Upanishads! Glory to Vyasa and Sankara!
Vedanta is a bold philosophy indeed. One should possess a sharp, pure and
subtle intellect to understand it and put it into practice. One should be
equipped with the four means of salvation before he begins his study. He
should sit under the feet of a realised sage, Brahma Srotri, Brahmanishtha.
Then alone he can understand the depths of Vedanta.
How does Vedanta begin? It starts with the sublime enquiry of 'Who am I'?
It rejects all these worthless empirical experiences ruthlessly, just as
you reject the skin, seeds and fibres of fruits. It negates the five
sheaths, three bodies and the three states and helps you to take the
essence of Atman, to churn out the butter of Atman, just as you take the
essence from the fruits or the pulp from the Munja grass. Mark how Vyasa
begins his aphorisms or Sutras 'Athato Brahmajijnasa' Now, then, an enquiry
into Brahman. 'Janmadyasya Yataha' Brahman is that from which this world
has come out, in which it lives and into which it is involved during
Pralaya. What a bold starting! This is the result of his infinite spiritual
experience and Self-realisation. The whole knowledge is in the palm of his
hand like an Amalaka fruit. There is no groping in the dark for him. There
are no hypotheses, presuppositions, doubts, major and minor frenzies,
unnecessary arguments, cavilling and wrangling for him.
May you all realise the import of Vedanta, the identity of the individual
soul with the Supreme Soul! May you all realise the goal of Vedanta, the
summum bonum of existence, the Self-realisation or attainment of knowledge
of the Self and thus cross this terrible ocean of Samsara! May you all live
in the Atman for ever! [SIVAnanda article]
K Rajaram IRS 26925
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