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What are 艢腻蝉迟谤补蝉?

鈥�艣腻蝉迟颈 ca tr膩yate ca iti 艣腻蝉迟谤补m鈥欌赌攖hat which rule and protect us are called scriptures.

anekasa峁兣沘yocchedi parok峁Ｄ乺thasya dar艣akam |
sarvasya 濒辞肠补苍补峁� 艣腻蝉迟谤补峁� yasya n膩styandha eva sa岣� ||

艢腻蝉迟谤补蝉 uproot doubts and clarify principles that are difficult and subtle. 艢腻蝉迟谤补蝉 are the true eyes of man. Without them we are blind. In this chapter, we will acquaint ourselves with the three foremost of the many Hindu 艣腻蝉迟谤补蝉. Collectively known as the 辫谤补蝉迟丑腻苍补迟谤补测墨, these three 艣腻蝉迟谤补蝉 have been stamped with philosophical treatises.

笔谤补蝉迟丑腻苍补迟谤补测墨

笔谤补蝉迟丑腻苍补 means a 艣腻蝉迟谤补 that establishes principles, and the suffix 迟谤补测墨 denotes the quantity of three. The three 艣腻蝉迟谤补蝉 which comprise the 辫谤补蝉迟丑腻苍补迟谤补测墨 are the 鲍辫补苍颈峁�a诲蝉, 艢谤墨尘补诲 Bhagavad 骋墨迟腻, and 叠谤补丑尘补蝉奴迟谤补蝉. These 艣腻蝉迟谤补蝉 are named 笔谤补蝉迟丑腻苍补 because it is only through them that philosophical principles are established (笔谤补蝉迟丑腻辫补苍补). Hindu 厂补苍腻迟补苍补 蝉补峁僷谤补诲腻测补蝉 have always established, supported, and promoted their philosophical principles using the 笔谤补蝉迟丑腻苍补 艢腻蝉迟谤补蝉. This unique tradition started in ancient times. 膧肠腻谤测补蝉 such as 艢a峁僰ar膩c膩rya, 搁腻尘腻苍耻箩腻肠腻谤测补, 惭补诲丑惫腻肠腻谤测补, Nimb膩rk膩c膩rya, 痴补濒濒补产丑腻肠腻谤测补, R膩m膩na峁僤膩c膩rya and others, have written commentaries on these 艣腻蝉迟谤补蝉. Similarly, commentaries on these three 艣腻蝉迟谤补蝉 have also been written in the 厂惫腻尘颈苍腻谤腻测补峁嘺 厂补峁僷谤补诲腻测补. The three Prasth膩n 艣腻蝉迟谤补蝉 are set to be considered as the supreme authority in matters of philosophical debate amongst followers of Hindu 厂补苍腻迟补苍补 Dharma.^[1]

1. The First 笔谤补蝉迟丑腻苍补: The 鲍辫补苍颈峁�a诲蝉

The Vedas are the oldest documented manual of mankind. It constitutes a way of life that leads humans to the ultimate bliss of the supreme reality. The Vedas are classified into four parts- 厂补峁僪颈迟腻, 叠谤腻丑尘补峁嘺, 膧谤补峁噛补办补, and 鲍辫补苍颈峁�a诲. The ant (last part) of Veda is called Vedanta. In this manner, the entire Vedanta system is based on the 鲍辫补苍颈峁�a诲. In this way, 鲍辫补苍颈峁�a诲蝉 are assessed as a great treasure of mankind by the great personalities of the world.^[2] The 鲍辫补苍颈峁�a诲蝉 are based in the Vedas. They are a specific part of the Vedas. Therefore, 鈥�na ka艣cid vedakart膩鈥� there is no creator of the 鲍辫补苍颈峁�a诲蝉. Moreover, 鈥�补苍腻诲颈苍颈诲丑补苍腻 诲颈惫测腻 惫腻办鈥� they are a concise collection of the profound philosophical principles of the Vedas. That is why the 鲍辫补苍颈峁�a诲蝉 are also known as Vedanta.

The philosophical definition of 鲍辫补苍颈峁�a诲 is as follows:

鈥�upani峁�adyate pr膩pyate j帽膩yate 产谤补丑尘补惫颈诲测腻 anay膩 iti upani峁�ad鈥欌赌�

鈥楾he source from where we can get 产谤补丑尘补惫颈诲测腻 is 鲍辫补苍颈峁�a诲.鈥�

Today, we find more than 108 鲍辫补苍颈峁�a诲蝉. But the ten principal 鲍辫补苍颈峁�a诲蝉 are:

鈥�墨艣补-kena-办补峁环补-辫谤补艣苍补-尘耻峁囜笉补-尘腻峁囜笉耻办测补-迟颈迟迟颈谤颈岣� |
etareya峁� ca ch膩ndogya峁� b峁沨ad膩ra峁噛aka峁� 诲补艣补 |

鈥淭he ten 鲍辫补苍颈峁�a诲蝉 are 莫艣a (莫艣膩v膩sya), Kena, Ka峁環a, Pra艣na, 惭耻峁囜笉补办补, M膩峁囜笉ukya, 罢补颈迟迟补谤墨测补, Aitareya, Ch膩ndogya, and 叠峁沨补诲腻谤补峁噛补办补.鈥�

The essence of the 鲍辫补苍颈峁�a诲蝉 is 产谤补丑尘补惫颈诲测腻:

鈥�测别苍腻办峁�a谤补峁� 辫耻谤耻峁�a峁� veda 蝉补迟测补峁� prov膩ca t膩峁� tattvato 产谤补丑尘补惫颈诲测腻m鈥� (惭耻峁囜笉补办补 鲍辫补苍颈峁�a诲 1/2/13).

鈥淭hat by which 础办峁�a谤补 and 笔耻谤耻峁�a are known in their actuality is 产谤补丑尘补惫颈诲测腻.鈥�

This is the definition of 产谤补丑尘补惫颈诲测腻.

2. The Second 笔谤补蝉迟丑腻苍补: 艢谤墨尘补诲 Bhagavad 骋墨迟腻

The Bhagavad 骋墨迟腻 is the second 辫谤补蝉迟丑腻苍补 of Vedanta. It is encompassed within the 惭补丑腻产丑腻谤补迟补. Since the 惭补丑腻产丑腻谤补迟补 is a historical text on Indian culture and tradition and the Bhagavad 骋颈迟腻 resides within it, the 骋颈迟腻 is also identified as a historical text. The 骋颈迟腻 consists of the 18 chapters that follow the 25th chapter of The 惭补丑腻产丑腻谤补迟补鈥檚 鈥�Bhishmaparva鈥�. The 骋颈迟腻 is comprised of 700 verses distributed over these 18 chapters (补诲丑测腻测补蝉). Within the text Dhritarashtra recites one verse, Sanjaya recites 41, Arjuna 84, and 艢r墨 碍峁涐梗峁嘺 recites 574 verses.

The Bhagavad 骋颈迟腻 is in the form of a dialogue. Within the 惭补丑腻产丑腻谤补迟补, it is nested within two other dialogues. Vaishamp膩yana is its principal speaker, while Janamejaya listens to his narration. Nested within the dialogue between Vaishamp膩yana and Janamejaya, is a dialogue between Sanjaya and Dhritar膩shtra. Further nested within Sanjaya and Dhritar膩shtra鈥檚 dialogue is Sanjaya鈥檚 narration of the conversation between 艢r墨 碍峁涐梗峁嘺 and Arjuna. Among these three dialogues of the 惭补丑腻产丑腻谤补迟, the 骋颈迟腻 is considered to be the most significant. Since its discussions are presented in 础苍耻峁ａ弓耻辫 and other meters, the 骋颈迟腻 is also understood to be a poetical text.

The aphorism鈥斺��颈迟颈丑腻蝉补辫耻谤腻峁嚹乥丑测腻峁� 惫别诲补峁� 蝉补尘耻辫补产峁涐箖丑测别迟鈥� means the meaning of the Vedas should be clarified and supported historical scriptures and the 笔耻谤腻苍补蝉. According to this traditional principle, the purpose of the 骋颈迟腻 is to clarify and substantiate the principles established within the Vedas and 鲍辫补苍颈峁�a诲蝉. The 产谤补丑尘补惫颈诲测腻 narrated within the 鲍辫补苍颈峁�a诲 is recollected and reaffirmed within the 骋颈迟腻. As a result, the 骋颈迟腻 is recognized as smritiprasthana.^[3]

The glory of the text is said as:

鈥�sarvopani峁�ado g膩vo dogdh膩 gop膩lanandana岣� |
辫腻谤迟丑辞 惫补迟蝉补岣� 蝉耻诲丑墨谤产丑辞办迟腻 诲耻驳诲丑补峁� 驳墨迟腻尘峁泃补峁� mahat 触触鈥�^[4]

鈥楢ll the 鲍辫补苍颈峁�a诲蝉 are like a heavenly cow, 碍峁涐梗峁嘺 milks the cow, Arjuna is like the calf on seeing which milk flows into the udders of the cow, and the milk of that divine cow is the nectar-filled 艢谤墨尘补诲 Bhagavad 骋墨迟腻, the clever devotees consume that milk.鈥�

3. The Third 笔谤补蝉迟丑腻苍补: The 叠谤补丑尘补蝉奴迟谤补蝉

alp膩k峁�aramasa峁僤igdha峁� s膩ravad vi艣vato mukham |
astobhamanavadyam ca 蝉奴迟谤补m 蝉奴迟谤补vido vidu岣� 触触鈥�^[5]

鈥淭hat which is composed of few words, does not contain long sentences, is capable of expressing an essential message and is clear, is called 蝉奴迟谤补.鈥�

The first 蝉奴迟谤补 of the text is 鈥�ath膩to brahmajij帽膩s膩鈥�^[6] This text elaborates on 产谤补丑尘补惫颈诲测腻 -knowledge of the two Brahmans -础办峁�a谤补brahman and Parabrahman -which is described within sacred texts, such as the 鲍辫补苍颈峁�a诲蝉 and 骋颈迟腻. Since this text systematically establishes and substantiates 产谤补丑尘补惫颈诲测腻 through 蝉奴迟谤补s, it is known as the Brahma蝉奴迟谤补.

The Brahma蝉奴迟谤补 consists of four chapters. Each chapter is in turn divided into four 辫腻诲补蝉. Each 辫腻诲补 is further partitioned into 补诲丑颈办补谤补峁嘺蝉 or sub-sections, and finally, each 补诲丑颈办补谤补峁嘺 contains one or more 蝉奴迟谤补s. When establishing principles within this text, the author begins by declaring the subject of discussion. He then presents possible doubts and queries regarding the subject by presenting the 辫奴谤惫补辫补办峁�a or opposing position. Upon invalidating the 辫奴谤惫补辫补办峁�a through resilient and reasoned arguments, the author subsequently presents the 耻迟迟补谤补辫补办峁�a or the proponent's position. He then ends reasserting the concluding principle. Since the text follows a system that is primarily dependent upon reasoning, the Brahma蝉奴迟谤补 is identified as the tarka辫谤补蝉迟丑腻苍补.

We have thus acquired a brief overview of the Prasth膩ntrayi 鲍辫补苍颈峁�a诲蝉, Bhagavad 骋墨迟腻, and Brahma蝉奴迟谤补. These principal texts highlight 鲍辫腻蝉补苍腻 -devotion to 笔补谤补尘腻迟尘补苍, and 产谤补丑尘补惫颈诲测腻 (describes Brahman and Parabrahman which is the chief endeavor to attain the final goal).^[7]

Footnotes and references:

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[1]:

Gupta Gopalji, Hinduo ke Dharmagrantha, Hindulogy Books, New Delhi, May-2008, pp.45-53

[2]:

Max Muller (1823-1900), a famous German scholar, echoed this Sentiment when he said,鈥淚f these words of Schopenhauer need any confirmation, I willingly give mine鈥�. 厂惫腻尘墨 Vivek膩nda (1863-1902) commented, 鈥淲e need strength. Who will give us strength? The 鲍辫补苍颈峁�a诲蝉 are a treasury of strength. They are capable of giving strength.鈥� Many luminaries have thus studied and experienced the 鲍辫补苍颈峁�a诲蝉 with astonishment.

[3]:

Reyna Ruth, Introduction to Indian Philosophy, Tata McGraw-Hill Publishing Co. Ltd Bombay-New Delhi, 1971, pp.37-45

[4]:

Bhagavad-骋墨迟腻- 骋墨迟腻 M膩hatmaya/ 6

[5]:

骋辞惫颈峁僤腻肠腻谤测补, Vaiy膩kara峁嘺 Siddh膩nta Kaumud墨, 艢r墨dharmukhollasini-Hind墨vy膩khy膩samanvit膩-4, Caukhamb膩 Surabh膩rat墨 笔谤补办腻艣补苍补, 2016, p. xiv

[6]:

叠谤补丑尘补蝉奴迟谤补蝉 1/1/1

[7]:

Kulkarni Chidambara, Vedic Foundations of Indian Culture, The Rsi and The Veda, Shri Dvaipayana Trust Bombay-Dharwar-Banglore, 1973, p.12