Early Advaita Vedanta Philosophy, Volume 1: Plain English Translations of the Gaudapada-karikas With a Summary of Shankara’s Commentary by Richard H. Jones

Author:Richard H. Jones [Jones, Richard H.]
Language: eng
Format: epub
Publisher: Jackson Square Books
Published: 2014-12-02T18:30:00+00:00

4. Stilling the Wheel of Fire

[1] Dualists and nihilists who oppose Vedanta claim to expound the correct doctrine, but that is false because they mutually contradict each other and because they are attached to their opinions and hate those of others. The philosophy of Advaita has been extolled as the true doctrine because it is free of these faults. In this book, the philosophy of Advaita is established by the inference known as the “method of disagreement,” i.e., showing in detail that the doctrines of the other schools cannot be true because of their mutual contradictions.

By knowing the Self, one knows its attributes. Attributes are the objects of knowledge, but the attributes of the Self are thesame as its substance. Their nature is like space (i.e., all-pervading). Knowledge of the attributes is not separate from the attributes (and thus is non-different from the Self) — they are one like fire and heat or the sun and its light.

Thus, the purpose of this book is to establish (indirectly) Advaita’s doctrine of ultimate reality that is characterized by the oneness of the knower, knowledge, and the object of knowledge by refuting all opposing doctrines.

[2] The discipline of no-contact is free of any contact or relation with anything. It is of the same nature as Brahman. It is well-known to all knowers of Brahman. It is conducive to the happiness of all beings. There are some forms of yoga, such as ascetic austerities, that, while also conducive to happiness, are also associated with suffering. But the discipline of no-contact is conducive to the happiness of all. Satisfying certain desires gives pleasure but does not lead to one’s well-being. But the discipline of no-contact leads to both happiness and well-being. It is free from the strife of doctrinal dispute.

[3] Dualists dispute with each other. Members of the Samkhya school accept the birth of something that already exists. Followers of the Nyaya and Vaisheshika schools argue for the birth of something that does not already exist. These disputants quarrel among themselves and each claims victory over their opponents.

[4] These disputants actually establish this: nothing already existent can be born again. The reason: as an existent entity, it already exists. The Self is like that: since it is already in existence, it cannot be born as a new existent. Thus, proponents of “creation from the non-existent” refute the Samkhya theory by the reality of the effect. Conversely, the Samkhya theory refutes the theory of creation from a cause that is nonexistent: a nonexistent cause by definition does not exist, and what does not exist, like the horns of a rabbit, cannot produce an effect. Thus, these disputants showeach other’s theory to be wrong and thus in effect prove that there is no production at all.

[5] The Advaitins accept the conclusion from the disputants’ refutations that there is no production at all. They do not quarrel with the disputants by taking one side in their dispute or the other. Thus, the Advaita position is free of disputes.

[6] The disputants are the opposing camps of dualists.

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