Asthikyam

[nijarunaprabha]

The next point I would like to take up is a requisite for the pursuance of this holy path - one must have abiding faith in the scriptures. This is the true meaning of the term Asthikyam  and  both Uttara MimAmsa and pUrva Mimamsa are asthika’s paths.

It is not , in my personal opinion necessary to have belief in the apaurushathvam (not created by Man) of the Vedas.although if that is maintained ,  I would call it an extended faith situation , but indubitable faith in the Sruti vAkyAs is critical for the study of Vedanta and attainment of the objectives set.

This is like the test of Hypothesis in statistics. Once you have a proposition, you not only unconsciously tend to have belief in that proposition but would also work towards proving it to be right. It may be a major blunder in statistics  to reject the Null hypotheses when it is actually right , but herein it is an unsurpassable loss if you were to state the Null Hypothese as - God’s existence is certain, and reject it as well.

It is true that we as humans always work towards ‘a priori‘notion. Now, having total faith in the Sruti may get difficult when one comes across sruti passages that are contradictory (Many a times it is two vAkyas in close proximity that are totally opposite in their suggestions).

Now, I generally take this approach. Sruti mentions certain things which are to be followed, but indicates that these instructions are for sAdhakAs at a specific level of sAdhanA – spiritual pursuit. Spiritual injunctions must be followed. (Vedic) karmas are a necessary part of our life but for some one who has the distinction of having JnAna, no karmas are prescribed especially if he / she is into jnAna Nishta. Likewise pursuance of DharmA or practising sAdhana is a requisite at a particular stage of sAdhanA. They are rendered superfluous and even irrelevant for some one who has reached the pinnacle of jNAna.

As long as you are into Pravruthi , dharma assumes importance. It is quite possible that in pravruthi (being a rAjasic guNA dominant occupation) we may compromise (adopt prEyas) and might end up committing adharmA  knowingly or unknowingly . . It is hence that We must be alert and watchful all the time.

However, if we are on to Nivruthi path already, there is no issue of adharma . You are already someone who is above being fickle minded and desire laden. You have risen above the dichotomy ( pairs of opposite – Dvandva) of dharma – adharmA..

When you are an adhikAri ( of sAdhana Chathushtayam) , no further sAdhanA is a requisite for furthering your progress and you having attained JnanA through ( Discrimination ) Viveka , only abiding in that jnANa is your objective. jnANa nishtA will take you to a stage which is an aspect of Brahman itself – dharmAdharma vivarjitham.

Brahman is above dharma and adharma,  for the Brahman has nothing to do with either ! He transcends both. So would a JNAni.

 Similarly one would come across the injunction that one should vanquish avidya , to further himself / herself and pursue vidya  [( knowledge) – ie. one should pursue parA vidya] . But parA vidya can only take one  step ahead and the person may still be cursed to go through the cycle of birth and death again and be condemned.

What is indicated in the above passage is that one should strive to attain the aparA vidya – that knowledge which is not different from yourself, the knowledge of the self- for that alone can redeem one.

Now, with this explanation it is clear that the Sruti may seem to issue contradictory directives, but in reality that is not true. Such a realisation / conclusion, which is absolutely right can come about only with total trust and complete faith in the Sruti.

One will come across many passages in the Bhagavad Gita, where the Lord is praising karma Yog and may even state that it is more appropriate than jNAna, but that is contextual alone and not to really place Dhyana or Karma above jNAna ever.