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The Language of Implication and the Definition of Brahman

A central challenge in Advaita Vedānta is a linguistic and conceptual paradox: how can we speak of a reality that is explicitly declared to be beyond the reach of words and thoughts? Scriptures like the Kena, Muṇḍaka, and Kaṭha Upaniṣads remind us that neither eyes, speech, nor the mind can directly reach Brahman. If we attempt to use ordinary language, we find it completely inadequate. In everyday life, words can only reveal objects through four distinct categories: species or genus (jāti), qualities (guṇa), actions or functions (kriyā), and relationships (sambandha).

Because Brahman belongs to no species, possesses no attributes, performs no actions, and has no relationship with anything else, it cannot be revealed directly by any word in our parlance. This is why Ādi Śaṅkara and the scriptural tradition must proceed stepwise, utilizing a sophisticated pedagogical method called adhyāropa-apavāda (provisional attribution followed by subsequent negation) and, crucially, the linguistic device of lakṣaṇa—indirect implication.

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Vedanta the Solution – Part 48

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VEDĀNTA the solution to our fundamental problem by D. Venugopal

Part 48 concludes the explanation of the mahAvAkya ‘tat tvam asi‘ by a detailed analysis of the mechanism by which the contradictory mithyA aspects of Ishvara and jIva are given up, leaving the satyam oneness of brahman.

There is a complete Contents List, to which links are added as each new part appears.

Vedanta the Solution – Part 47

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VEDĀNTA the solution to our fundamental problem by D. Venugopal

Part 47 begins the explanation of the mahAvAkya ‘tat tvam asi‘. It first deals with the ‘direct’ (vAchyArtha) meaning. The 3 indicators (lakShaNA-s) for deriving the implied or intended meaning (lakShyArtha) of a word are then examined.

There is a complete Contents List, to which links are added as each new part appears.

What is Brahman? (Part 2)

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Positive ‘definitions’ of Brahman are given by such expressions as satyam j~nAnam anantam brahma, in the Taittiriya Upanishad. The words are to be understood as svarUpa lakShaNa, i.e. a definition that differentiates what is described from all other objects. The example often given for svarUpa, which literally means ‘own form or nature’ is sweetness, as being the svarUpa of sugar. But the word ‘sweet’ does not actually convey the quality of sweetness; it only works if we have had the experience of tasting something that is sweet – then there is no problem at all. In the case of Brahman, however, we cannot have the experience of Brahman because it is not an object of experience. Our understanding of Brahman comes from the shruti.

In the expression, Brahman functions as the noun with satyam, j~nAnam and anantam functioning as adjectives. But, as already noted, Brahman cannot have any attributes so that we cannot really use adjectives at all. Therefore, instead of the noun-adjective relationship [visheShya-visheShaNa], this is what is called a lakShaNa-lakShya sambandha [relationship between an indirect pointer and the thing to be defined]. anantam means eternal, limitless; satyam incorporates the ideas of truth, reality and existence, and j~nAnam means knowledge. But a simple translation will not do – this is where the guru needs to come in to ‘unfold’ the explanation step by step. satyam, for example, has to convey the meaning of absolute existence; anantam, free from all limitations of time and space; never changing; j~nAnam, pure awareness, consciousness (neither knower, known object nor means of knowledge), and again unlimited. And so on! Continue reading →