Applying the six levels of thinking to the study of the sastras (Vaishnava Vedanta #01)
Starting from today, we will have a recap of the first lessons of the Vedanta course, one per day. If you missed the beginning of the course, that's another chance.
This first part of the course explains the development of critical thinking, something essential to studying and understanding the scriptures at a high level. It also introduces the Vedanta Sutra.
An idea that is prevalent in modern educational psychology to promote higher levels of education and thinking is Bloom's Taxonomy, based on six stages of thinking, going from the very basic, just memorizing information, all the way to creating new ideas and concepts based on information previously studied.
It offers a framework for analyzing and evaluating concepts, processes, procedures, and principles, rather than just remembering information. In other words, it teaches the students how to go deeper in their studies and understand and apply what they are learning. This is a technology that can be very useful when we study the sastras, bringing us from the level of just reading information, to the level of being able to understand and apply it.
Reaching the higher stages can help us a lot in better understanding and finding practical applications for the spiritual knowledge we are studying.
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Applying the six levels of thinking to the study of the sastras
An idea that is prevalent in modern educational psychology to promote higher levels of education and thinking is Bloom's Taxonomy, based on six stages of thinking, going from the very basic, just memorizing information, all the way to creating new ideas and concepts based on information previously studied.
It offers a framework for analyzing and evaluating concepts, processes, procedures, and principles, rather than just remembering information. In other words, it teaches the students how to go deeper in their studies and understand and apply what they are learning. This is a technology that can be very useful when we study the sastras, bringing us from the level of just reading information, to the level of being able to understand and apply it.
Reaching the higher stages can help us a lot in better understanding and finding practical applications for the spiritual knowledge we are studying. Still better is that the advanced levels of thinking are more efficient methods of study, in other words, they help us to learn things faster than the lower levels.
As we gradually understand and progress through the six levels, we can improve our ability to understand the sastras and apply their knowledge to solve the practical struggles we find in our day-to-day lives and on our path back to Godhead. We can see that most successful people are the ones able to somehow figure out and apply the higher levels in this scale of thinking. This scale therefore is nothing new, it just describes a natural process. This same scale can be applied to all areas of knowledge, but here I'm applying it to a specific field, that is the philosophical study of the scriptures.
The first level is remembering, or memorizing pieces of information. This is what children do in primary school when they have to memorize the arithmetic table or verbal tables and give the correct answers in exams. This level may be necessary when we need to memorize small bits of information that we will have to frequently use later. We read, repeat, answer questions, and so on. We get down to this level when we try to memorize using flashcards, for example. However, this level is not very efficient, because it is very tedious (giving one little impetus to study) it restricts one to just little bits of information, doing little in terms of understanding the information we memorize or developing critical thinking.
The second level (understanding) is based on trying to comprehend some text, lecture, or other piece of information we are studying. When we operate on the first level, we will just see it as a pile of information we may try to memorize. The soul is eternal, Krsna is God, the three modes of nature are goodness, passion, and ignorance, and so on. On the second level, however, we try to understand it, see the logic behind it, and see how these different pieces of information fit together. As we understand, we become able to also explain it. One example of an exercise that helps us to develop this stage of thinking is explaining something we read using our own words. This ability is essential when we speak about transmitting Krsna Consciousness because we need to be able to explain the concepts of the scriptures in simple ways, according to people's language and understanding.
Two persons may be reading the same book, but they will have completely different results when doing it at the first or second level. At the first level, one will just remember bits of information from the text, but will not be able to understand or remember it, while someone reading at the second level will be able to remember the basic logic of the text and explain it. Explaining to other people, writing articles, writing lists of points, etc. are all techniques that help us to develop this second level of thinking. To be able to explain something is the proof we learned it.
The third level is about using the knowledge we are studying in practical life (applying), to solve problems. One may read the Bhagavad-Gita and get information about the three modes of material nature, but how this knowledge can be used to solve practical problems? We may see someone suffering from addiction, for example, identify the source of the problem as associated with the mode of ignorance, and try to help this person by helping him or her to develop habits connected with the mode of goodness, such as waking up early, cultivating cleanliness, finding some occupation, studying, cultivating friendships, taking care of one's health and so on and by gradually helping the friend to improve his spiritual practice. By increasing the influence of the mode of goodness, and one's proximity with Krsna, one can get the tools to fight his addiction. We can see that at this level the philosophy of Krsna Consciousness stops being just some theoretical knowledge and becomes a tool to solve practical problems. That's the minimum level any mentor or spiritual teacher has to master. Some methods that can help us to develop this level of thinking are discussing problems and their possible solutions, studying practical instructions of previous acaryas that may reveal their process of the practical application of the philosophy, observing seniors who are competent as mentors and spiritual masters, and so on.
Level four of thinking is about comparing and analyzing. Is about taking different philosophical concepts or different practices and philosophies and being able to identify similarities and differences between them, not just on a superficial cultural level (like dress, food, and habits) but on a deep philosophical level. What are the similarities between the teachings of Christ and Vaishnavism? What are the main similarities with Islam and what are the differences? What are the common points between the philosophy of Sankaracarya and the teachings of Prabhupada, for example? What is the difference between Prabhupada and the philosophy of the caste Goswamis?
This level of thinking has huge applications because it allows us to identify similarities between philosophies and cultures, and thus be able to present the philosophy of Krsna Consciousness in inclusive and non-sectarian ways, and at the same time be able to notice differences and thus be able to spot mistaken concepts or traces of other philosophies mixed with it. At this level, we may be able to notice someone mixing traces of philosophy from the caste goswamis or sahajiyas, or even mayavada philosophy in the teachings of Prabhupada, for example.
Studying very deeply the concepts and logic present in our teachings, as well as other philosophies, constructively debating with other devotees on various points, making summaries, tables, and mind maps, writing articles and books explaining similarities and differences, and so on are all exercises that can help us to develop this level of thinking.
This level of thinking is essential for devotees engaged in creating studying methods, writing books, doing philosophical research, and so on. It's also essential for translation work, especially from Sanskrit, since one has to understand well different philosophical concepts to maintain the spirit of the text.
When we come to this level our capacity for understanding and memorizing information becomes much greater, because our brain is forced to spend a great mental effort comparing different sets of concepts and information, and this creates very strong memories of the concepts we are analyzing.
Most people are not able to reach this level of thinking, but this doesn't have so much to do with capacity, but with something that is defined as misinterpreted effort hypothesis. The problem is that each level of thinking requires more effort than the previous, although the results are also better. However, it requires time and discipline to develop each successive stage. It's more or less like learning a new language; the brain has to be rewired in a new way, so to speak. The difficulty is that it comes to a point when one judges that he or she will never learn, and decides to just stop at a certain stage. When one convinces himself that it is too difficult, he will never make it, it is hopeless, etc. it becomes impossible to progress.
Next, we have level five, which is about evaluating, and judging what is primary and secondary, what is more important or less important, what is applicable to a certain situation and what is not, and so on. This level is necessary to properly apply what we call "time, place, and circumstance", or in other words, to be able to properly adjust the philosophy to different practical situations without making mistakes. Not everything is ideal, and thus we frequently have to make compromises, but what is acceptable and what is not acceptable is not always easy to determine.
At this level, one starts to see the philosophy as not just a set of points and ideas that are interconnected, but also as a hierarchy of principles. They are all important, but some are more important than others. In normal circumstances, it's better to consult one's spiritual master when deciding about this type of issue, but one may come to the point that he or she becomes responsible for guiding others in such type of situation. When it comes, it's better to be prepared.
We may all think we know things and we are capable of making decisions, but the unfortunate reality is that we often make mistakes. To reach a level where we can understand the philosophy well enough to not just explain and practically apply it, or even compare and harmonize different ideas and philosophical systems, but also know where to cut corners when necessary requires a very deep understanding of it.
Finally, there is level six, which is creating hypotheses, or finding answers for problems when not all information is available. This level of thinking is necessary when we are involved in advanced philosophical studies, like when we are dealing with branches of knowledge for which there is simply not enough information available. One good example is the cosmology of the Srimad Bhagavatam, a set of information that is very dificult to understand and for which which details are often missing.
In this case, just studying the available material may not be sufficient, because not all details are available or clearly explained. One has thus to study what is available and then compare it to other sets of information, use logic, and so on to create a hypothesis of what it means, go back to the initial knowledge to look for contradictions, test it against other ideas, verify the practical application and so on. One can then see how strong the hypothesis is, and based on that determine if it is true, possibly true, or just a dead-end. The trap in this process is that it requires great faith and fidelity to the teachings of the scriptures and previous acaryas, otherwise, it can quickly degenerate into what we call mental speculation.
This sixth level of thinking is necessary for advanced philosophical research, when we are dealing with the unknown, new books from the scriptures that were not commented on by our previous acaryas, clarification of details that are not well known, and so on. A person who becomes proficient in this process is what we generally call a genius.
However, this can be more ordinarily used as a process of learning. In this case, it can be the most effective process of all. We can create a set of hypotheses quite early in our studies of a new subject and from there treat our study as research to prove or disprove it. In this way, we not only force ourselves to deeply examine the subject we are studying in all detail but also keep our study interesting and dynamic. It is based on identifying gaps in the knowledge you have and then filling them.
In this way, the advanced levels may be a little intimidating, but it may come with time. The idea is that we should at least be able to master the first three levels, being able to not just understand the scriptures and the books of Srila Prabhupada, but be able to apply this knowledge in our practical lives. Anything that comes beyond that we may consider a bonus.
What is the Vedanta Sutra?
The Brahma-sutra, or Vedanta-sutra, is a short treatise written by Srila Vyasadeva to transmit the ultimate conclusions of the Vedas. As Srila Prabhupada explains, "The Vedanta-sutra, which consists of aphorisms revealing the method of understanding Vedic knowledge, is the concise form of all Vedic knowledge." It's often called Brahma Sutras, or Vedanta Sutras, in this case referring to it as a collection of sutras.
The 560 aphorisms of the Vedanta-sutra are often taken as an incredibly complicated work because Sankaracarya wrote an extremely complex commentary to hide their real meaning. To bring the followers of Buddha back into accepting the Vedas, he developed a philosophy that is similar to Buddhism, but based on the Vedas. To fit this philosophy into the aphorisms of the Vedanta Sutra, he wrote a commentary that is both indirect and contradictory.
However, Srila Prabhupada calls our attention to the direct interpretation of the verses of the Vedanta Sutra, which was used by Sri Caitanya Mahaprabhu to enlighten stalwart Mayavadis such as Prakasananda Sarasvati and Sarvabhauma Bhattacharya and bring them to the proper understanding of the sastras. Srila Prabhupada describes these discussions in his commentary on the Caitanya Caritāmṛta, as well as The Teachings of Lord Caitanya.
It happens that this direct interpretation of the sutras is not only much easier to understand, but it is something that brings joy to the heart, by describing the personal nature of the Supreme and our eternal relationship with Him. It's like the sun uncovered by clouds. Srila Baladeva Vidyabhusana explains this direct interpretation of the Vedanta-sutra in his Govinda Bhasya, and it is quite an invaluable tool when explaining Krsna Consciousness since many people who are resistant to direct statements from the Bhagavad-Gita and Srimad Bhagavatam can become easily attracted by the beautiful logic of the Vedanta-sutra.
Interestingly enough, the great majority of the topics discussed in the Vedanta-sutra are extensively covered in the works of Srila Prabhupada. An attentive reader of all his purports will be challenged to find more than a few philosophical conclusions in the Govinda Bhasya he is not already familiar with. There are many new details for sure, but the main philosophical conclusions are well discussed in Prabhupada's books. However, studying the sutras offers an opportunity to better understand the philosophical discussions that lead to these conclusions, which is valuable to deepen our understanding and better value Prabhupada's contribution. This study also gives us a better understanding of the logic underlying these different conclusions, which is invaluable when trying to explain Krsna consciousness to others. Solid knowledge of the Vedanta-sutra can thus be an important step in being able to explain Krsna Consciousness logically, instead of just dogmatically.
The Vedanta-sutra is called nyāya-prasthāna because it was written to allow one to understand the absolute truth through logic and argument, and this infallible logic becomes even more apparent in the commentary of Srila Baladeva Vidyabhusana. Nowadays, more than ever, we often base our convictions on emotion rather than logic, and this can lead to many misconceptions that are very difficult to extirpate. The profound and delicate arguments presented in the Govinda Bhasya can help us rewire our brains in this direction, which can be invaluable in all spheres of life.
How can we be sure that the direct explanation of Sri Caitanya Mahaprabhu is the correct one, and not the indirect explanation of Sankaracarya? The point is that Srila Vyasadeva himself wrote an explanation of the Vedanta-sutra in the form of the Srimad Bhagavatam. Followers of Sankaracarya usually don't accept the Srimad Bhagavatam because it doesn't agree with their philosophy, but when we accept the Srimad Bhagavatam as Vyasadeva's explanation of the Vedanta-sutra, all the meaning becomes clear. It's thus not a wonder that Srila Prabhupada spent so much energy in his commentary on the Srimad Bhagavatam since it is the conclusion of all Vaishnava philosophy.
It appears that Srila Prabhupada also intended to write a commentary on the Vedanta-sutra called "Bhaktivedanta Bhasya" based on the commentary of Srila Baladeva Vidyabhusana. The evidence is a short introduction he wrote in the early days of our movement, after publishing the Bhagavad-Gita as it is and the Teachings of Lord Caitanya. This introduction was used by Kusakratha Prabhu as an introduction for his translation of the Govinda Bhasya.
In this introduction, Srila Prabhupada wrote:
“The necessity of presenting the Bhaktivedanta-bhasya commentary on Vedanta-sutra should also be explained herein. My spiritual master, Om Visnupada Paramhamsa Sri Srimad Bhaktisiddhanta Sarasvati Gosvami Maharaja, ordered me to present the Gaudiya Vaisnava philosophy in English as far as possible, and in this attempt for the English-knowing persons, since 1965 I have been in the western countries with my three books of the First Canto of Srimad-Bhagavatam. Then I presented my commentary on the Srimad-Bhagavad-Gita known as The Bhagavad-Gita As It Is, and similarly, I have presented The Teachings of Lord Caitanya. Also, as requested by many of my Western disciples, especially my worthy disciples Sriman Hansadutta Das Adhikari and Janardana Das Adhikari, who are in charge of the Montreal Center, I am trying to present an English commentary on the Vedanta-sutra as follows.
At the present moment all over the world, there are major portions of godless persons. Generally, people are very attached to the void philosophy presented by Lord Buddha or the impersonal philosophy presented by Sankaracarya. In other words, to be more plain and simple, people are becoming very atheistic.
To say that there is no God, as the atheists declare, is rather bold and simple, but to say that there is a supreme cause that is void, or there is God but He has no form, is more dangerous than the simple declaration that there is no God.
Our society, known as the International Society for Krishna Consciousness, has now started the movement for Krsna Consciousness, and it is very gratifying that the younger generation of the western part of the world, in America, Canada, and Europe, are taking interest in this great movement. We already have branches in almost every important city in the United States and Canada, and we have started centers also in London and Hamburg. We hope that our Krsna Consciousness movement will gradually increase, as predicted by Lord Caitanya, who said that His missionary activities, the same as the Krsna Consciousness movement, will be preached all over the world, in every village in every country. Taking into consideration the present activities of this movement, it is hoped that the prediction of Lord Caitanya will soon be fulfilled and the people of the world will be very happy, having Krsna Consciousness.”
He then proceeds to explain the importance of the Vedanta-sutra in the light of other Vaishnava books:
“Vedanta means the last word in the matter of pursuing knowledge. Everyone is pursuing some sort of knowledge. There are universities, institutions, and many educational establishments pursuing knowledge, but Vedanta means the last word in the pursuit of knowledge. This last word in the pursuit of knowledge is explained in the Bhagavad-gita by Lord Krsna. The purpose of Vedic knowledge is to understand Krsna. The exact words in the 15th Chapter of the Bhagavad-gita are sarvasya caham hrdi sannivistah. “the Lord is situated in everyone’s heart. He gives intelligence and delusion. He is the original source of knowledge. He is the goal of knowledge. He is the compiler of Vedanta-sutra, and He knows what is Vedanta.”
These words are a very significant explanation of Vedanta-sutra by Krsna himself. In another place also He has referred to the Vedanta-sutra by saying, “By the course of Brahma-sutra one can actually understand what is the philosophy of Bhagavad-gita.” Bhagavad-gita and Vedanta-sutra are very intimately interrelated. To understand Vedanta-sutra rightly is to understand Bhagavad-gita rightly. The word sutra means “summarized code”. In the Skanda and Vayu Puranasthe word sutra is explained as “when a thesis is presented in few words, but with great volumes of meaning and, when understood, is very beautiful.”
Unfortunately, Srila Prabhupada never went ahead with this work. Soon he started working on the Krsna book, the many volumes of the Srimad Bhagavatam, and later the Caitanya Caritāmṛta. In the middle of this flow of publications, the commentary on the Vedanta-sutra seems to have fallen into the background and never concluded.
This book is an attempt to provide a simple and easy-to-understand explanation of the Govinda Bhasya commentary of Srila Baladeva Vidyabhusana, based on the explanations of Srila Prabhupada, as a humble offering to the devotees who are interested in studying this important masterpiece under the light of Srila Prabhupada's teachings.
Srila Prabhupada explains the Vedanta-sutra
Srila Prabhupada explains a lot about Vedanta Philosophy in his commentary on the Caitanya Caritāmṛta. Amongst them, his purport on CC Adi 7.106 is special, offering a summary of the knowledge of the Vedanta-sutra:
"The Vedanta-sutra, which consists of aphorisms revealing the method of understanding Vedic knowledge, is the concise form of all Vedic knowledge. It begins with the words athāto brahma-jijñāsā: “Now is the time to inquire about the Absolute Truth.” The human form of life is especially meant for this purpose, and therefore the Vedanta-sutra very concisely explains the human mission. This is confirmed by the words of the Vāyu and Skanda Purāṇas, which define a sūtra as follows:
alpākṣaram asandigdhaṁ sāra-vat viśvato-mukham
astobham anavadyaṁ ca sūtraṁ sūtra-vido viduḥ
“A sūtra is a compilation of aphorisms that expresses the essence of all knowledge in a minimum of words. It must be universally applicable and faultless in its linguistic presentation.” Anyone familiar with such sūtras must be aware of the Vedanta-sutra, which is well known among scholars by the following additional names: (1) Brahma-sūtra, (2) Śārīraka, (3) Vyāsa-sūtra, (4) Bādarāyaṇa-sūtra, (5) Uttara-mīmāṁsā and (6) Vedānta-darśana.
There are four chapters (adhyāyas) in the Vedanta-sutra, and there are four divisions (pādas) in each chapter. Therefore the Vedanta-sutra may be referred to as ṣoḍaśa-pāda, or sixteen divisions of aphorisms. The theme of each and every division is fully described in terms of five different subject matters (adhikaraṇas), which are technically called pratijñā, hetu, udāharaṇa, upanaya and nigamana. Every theme must necessarily be explained with reference to pratijñā, or a solemn declaration of the purpose of the treatise. The solemn declaration given in the beginning of the Vedanta-sutra is athāto brahma-jijñāsā, which indicates that this book was written with the solemn declaration to inquire about the Absolute Truth. Similarly, reasons must be expressed (hetu), examples must be given in terms of various facts (udāharaṇa), the theme must gradually be brought nearer for understanding (upanaya), and finally it must be supported by authoritative quotations from the Vedic śāstras (nigamana).
According to the great dictionary compiler Hemacandra, also known as Koṣakāra, Vedānta refers to the purport of the Upaniṣads and the Brāhmaṇa portion of the Vedas. Professor Apte, in his dictionary, describes the Brāhmaṇa portion of the Vedas as that portion which states the rules for employment of hymns at various sacrifices and gives detailed explanations of their origin, sometimes with lengthy illustrations in the form of legends and stories. It is distinct from the mantra portion of the Vedas. Hemacandra says that the supplement of the Vedas is called the Vedanta-sutra. Veda means knowledge, and anta means the end. In other words, proper understanding of the ultimate purport of the Vedas is called Vedānta knowledge. Such knowledge, as given in the aphorisms of the Vedanta-sutra, must be supported by the Upaniṣads.
According to learned scholars, there are three different sources of knowledge, which are called prasthāna-traya. According to these scholars, Vedānta is one of such sources, for it presents Vedic knowledge on the basis of logic and sound arguments. In the Bhagavad-gītā (13.5) the Lord says, brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ: “Understanding of the ultimate goal of life is ascertained in the Brahma-sūtra by legitimate logic and argument concerning cause and effect.” Therefore the Vedanta-sutra is known as nyāya-prasthāna, the Upaniṣads are known as śruti-prasthāna, and the Gītā, Mahābhārata and Purāṇas are known as smṛti-prasthāna. All scientific knowledge of transcendence must be supported by śruti, smṛti and a sound logical basis.
It is said that both the Vedic knowledge and the supplement of the Vedas called the Sātvata-pañcarātra emanated from the breathing of Nārāyaṇa, the Supreme Personality of Godhead. The Vedanta-sutra aphorisms were compiled by Śrīla Vyāsadeva, a powerful incarnation of Śrī Nārāyaṇa, although it is sometimes said that they were compiled by a great sage named Apāntaratamā. The Pañcarātra and Vedanta-sutra, however, express the same opinions. Śrī Caitanya Mahāprabhu therefore confirms that there is no difference in opinion between the two, and He declares that because the Vedanta-sutra was compiled by Śrīla Vyāsadeva, it may be understood to have emanated from the breathing of Śrī Nārāyaṇa. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that while Vyāsadeva was compiling the Vedanta-sutra, seven of his great saintly contemporaries were also engaged in similar work. These saints were Ātreya Ṛṣi, Āśmarathya, Auḍulomi, Kārṣṇājini, Kāśakṛtsna, Jaimini and Bādarī. In addition, it is stated that Pārāśarī and Karmandī-bhikṣu also discussed the Vedanta-sutra aphorisms before Vyāsadeva.
As mentioned above, the Vedanta-sutra consists of four chapters. The first two chapters discuss the relationship of the living entity with the Supreme Personality of Godhead. This is known as sambandha-jñāna, or knowledge of the relationship. The third chapter describes how one can act in his relationship with the Supreme Personality of Godhead. This is called abhidheya-jñāna. The relationship of the living entity with the Supreme Lord is described by Śrī Caitanya Mahāprabhu: jīvera ‘svarūpa’ haya kṛṣṇera ‘nitya-dāsa’. “The living entity is an eternal servant of Kṛṣṇa, the Supreme God.” (Cc. Madhya 20.108) Therefore, to act in that relationship one must perform sādhana-bhakti, or the prescribed duties of service to the Supreme Personality of Godhead. This is called abhidheya-jñāna. The fourth chapter describes the result of such devotional service (prayojana-jñāna). This ultimate goal of life is to go back home, back to Godhead. The words anāvṛttiḥ śabdāt in the Vedanta-sutra indicate this ultimate goal.
Śrīla Vyāsadeva, a powerful incarnation of Nārāyaṇa, compiled the Vedanta-sutra, and in order to protect it from unauthorized commentaries, he personally composed Śrīmad-Bhāgavatam on the instruction of his spiritual master, Nārada Muni, as the original commentary on the Vedanta-sutra. Besides Śrīmad-Bhāgavatam, there are commentaries on the Vedanta-sutra composed by all the major Vaiṣṇava ācāryas, and in each of them devotional service to the Lord is described very explicitly. Only those who follow Śaṅkara’s commentary have described the Vedanta-sutra in an impersonal way, without reference to viṣṇu-bhakti, or devotional service to the Lord, Viṣṇu. Generally people very much appreciate this Śārīraka-bhāṣya, or impersonal description of the Vedanta-sutra, but all commentaries that are devoid of devotional service to Lord Viṣṇu must be considered to differ in purport from the original Vedanta-sutra. In other words, Lord Caitanya definitely confirmed that the commentaries, or bhāṣyas, written by the Vaiṣṇava ācāryas on the basis of devotional service to Lord Viṣṇu, and not the Śārīraka-bhāṣya of Śaṅkarācārya, give the actual explanation of the Vedanta-sutra."