Reasoning, by itself, is
not sufficient for attaining knowledge of Brahman, but
reasoning which does not run counter to the
upanishadic texts is useful as a help.
B.S. 1.1.1. S.B--- tasmaat brahmajijnaasopanyaasamukhena-----
--- -- -- prastuuyate. Therefore, beginning with a statement of the desire
to know Brahman, there is begun
an enquiry for the ascertainment of the meaning
of the Vedaanta texts, with the help
of reasoning not inconsistent with those texts,
the object being liberation (through knowledge). B.S.1.1. 2.S.B--- vaakyaarthavichaaraNaadhyavasaananirvr.ttaa---
--- -- dars'ayati. The realization of Brahman results from the firm conviction
arising out of deliberation on the upanishadic texts and their meaning,
but not from other means of knowledge such as inference, etc.
With regard, however, to
the texts that speak of the origin,
sustenance and dissolution
of the universe, even reasoning, not opposed
to these texts, is not ruled out as a means
of reinforcing the meaning of these texts.
In fact, the upanishads themselves accept reasoning
as an aid. For instance, it is said, "The
Self is to be heard about, to be
reflected on" (Br.up.2.4.5). And also the
text, "A man, well-informed and intelligent,
can reach the country of the Gandharas;
similarly, a man who has a teacher attains knowledge"
(Ch.up.6.14.2), shows that the texts
rely on the aid of the human intellect
also (i.e. they give importance to
reasoning). B.S.2.1.6.S.B--- yadapi s'ravaNavyatirekeNa
mananam vidadhat ------ -- brahmaavyatirekaH ityevamjaatiiyakaH. It was
also claimed that by enjoining reflection
over and above hearing, the Br. up. itself indicates that logic also is
to be accepted.
Though this is so, mere
empty logic cannot be given a place here merely because
of
this; for, logic conforming to the upanishads
is alone resorted to here as a subsidiary
means to help realization. The logic that is acceptable is of the following
nature. Since
the states of sleep and wakefulness contradict
each other, the Self is not identified
with either of them; since the individual soul dissociates itself from
the world in the state of deep sleep
to become one with the Self which is Existence, it must be
the same as the transcendental Self; since the universe has originated
from Brahman and since the principle
is that cause and effect are non-different, the universe
must be non-different
from Brahman; and so on. It is reasoning of
this kind that has been used in VivekachuuDaamaNi
to conclude that none of the five sheaths can be the self
(verse 156 onwards). B.S.2.1.11.S.B--- itas'cha
na aagamagamye arthe kevalena tarkeNa-- ------- parasparavipratipattidars'anaat.
For this reason also one
should not, on the strength of mere logic, propound
something that has to be known only
from the Vedas. Reasoning that has no foundation in the Veda and springs
from the imagination of persons lacks
conclusiveness. Man's conjecture has
no limits. Thus it
is seen that an argument put forward by one learned person is proved
to be unsustainable
by another learned person. That again is proved to be untenable by
yet another person. The result is that no
argument can be accepted as conclusive.
It is well known that even great men like
Kapila and kanada hold divergent views. (Therefore, only conclusions firmly
based on the scriptures and supplemented by
proper reasoning can stand scrutiny). KaTha
up. 1.2.9.S.B--- ato ananyaprokta aatmani---- This wisdom about the Self,
as presented in the Vedas, that arises when instruction is
given by one who has become identified with
It, cannot be attained through mere argumentation, based merely on one's
own intellect. B.S.1.1.2 S.B--- na dharmajijnaasaayaamiva s'rutyaadaya
-------------- ------- brahmajnaanasya.
The scriptures,
by themselves alone, are not the means for Self- knowledge. The
scriptures have to be supplemented by reasoning
and actual experience, unlike in
the case of performance of rites, where the
scriptures alone are the authority. In the
case of rites there is no question of direct
experience, since the result is to be attained
only at some future time, whereas in the case
of knowledge of Brahman actual
experience is the culmination.