Sadhana Panchakam, Instruction 19

Translation and Commentary by Jayaram V

3.3 Avoid false or perverse arguments

Our truths are relative. Our understanding of the knowledge which is contained in the sacred texts is also subject to many limitations and extrinsic and intrinsic factors due to desires and the impurities of our minds and bodies. Modern psychology agrees with this assertion, suggesting that we are subject to many logical fallacies and cognitive distortions which cloud our thinking and perceptions and stand between us and the reality out there. It is because the human brain itself is subject to several limitations as it uses shortcuts to process the copious amounts of information flowing through the senses.

In Hinduism, we attribute all such problems to maya or the power of delusion, which puts a veil of darkness over our minds and intelligence and prevents us from seeing things with clarity and discernment. Therefore, we should never forget that however knowledgeable and educated we may be, we are still caught in the play of maya and cannot escape from its influence to see things as they are. We cannot take our knowledge or decisions or arguments for granted since we are subject to several impurities such as ignorance, delusion, duality, desires, attachments and egoism. They influence your perception of not only the world but also yourself, reducing you in your own estimate as an object or an entity with a name and form.

We are thus vulnerable to many evil influences and fallacious arguments, and have to remain on guard from the failures and inefficiencies of our own mind, focusing our energies upon practicing self-discipline and self-purification to cultivate discernment and stay on the right side of Dharma. However, due to the ubiquitous presence of maya only a few succeed in this effort, and even they may take years to stabilize their minds in the yoga of discernment (buddhi yoga).

Since confusion and perversity cannot totally be removed or suppressed in our thinking and perception, the Vedic tradition, especially the school of Mimansa of which Vedanta is a part, laid down a broad frame work of substantiative sources (pramanas) to validate true knowledge and discern right arguments from wrong ones. They provide a reliable corroborative mechanism to ascertain and validate metaphysical and existential truths which cannot be proven through objective methods and identify arguments and postulations which fit into the broader framework of a philosophy, theory or doctrine.

The school of Vedanta recognizes three such evidentiary measures namely direct experience (pratyaksha), inference (anumana) based upon circumstantial evidence, and scriptures (sabda pramana) such as the Vedas which are believed to be inviolable since their source is Brahman. The testimony of enlightened masters and experts falls into the last category. We may also include in it the teachings of a guru or teacher or scholar which an initiate follows. They are the approved methods by which one can stay free from cognitive distortions, perverse knowledge and erroneous logic, or in short, the influence of maya.

The triple gunas (sattva, rajas and tamas) play an important role in influencing our thinking and actions. For example, people with the predominance of sattva are prone to pleasure and an easy way of life. They are idealistic in their thinking and approach and expect others to follow the moral high ground, ignoring the reality of life or the practical problems people face in resolving their problems and suffering.

Those with the predominance of rajas are prone to fallacious logic due to self-interest, greed, anger, pride, egoism, etc. They try to dominate or intimidate or control others. Those with the predominance of tamas are prone to rigid, stubborn and extreme thinking. They go to any extent and break every norm to prove their point, choosing whatever argument that pleases them to suppress or overpower any dissent or opposing view.

One should therefore keep these influences in mind and remain grounded in truth and in experiential reality, acknowledging the limitations to which we are subject. We live in a world of relative values where we cannot be certain of anything since our understanding is bound to many factors including perspective and viewpoints. We cannot also apply the same methods or measures to validate truths.

For example, we cannot purely rely upon intellectual methods to ascertain metaphysical or transcendental truths. We cannot use our minds and senses to know God or his realm. We may speculate about him but cannot resolve our skepticism of him entirely through rational or scientific methods. In such cases we have to rely upon scriptures and accept them with faith and humility. Everything in existence cannot be explained by empirical knowledge, nor can we impose the objective reality upon every aspect of our existence. In such cases, faith is the only recourse, faith in the authority of the scriptures and the words of your teacher or guru, until you enter the transcendental states and attain oneness with the ultimate reality. Then, you become a source of authority, a pramana or proof.

It is also important that you follow this instruction not only to avoid erroneous arguments in your interactions with others but also to improve your thinking and discernment by avoiding them and keeping a check upon your own logical fallacies, cognitive errors, confusion, doubt, indiscretion and the like. You have to remember that just as the rest of the world, you too are prone to the influence of gunas and the play of maya, and you have to keep checking your assumptions, erroneous conclusions, negative self-talk and sweeping generalizations.

While practicing discernment, you have to remain on guard against those who are evil by nature and want to disrupt your practice or fill your mind with negativity, doubt and discouragement. In the early stages of your spiritual development, when you are still in the exploratory phase, you are particularly vulnerable to outside influences and need to protect yourself. Our tradition prescribes solitary life for renunciants to safeguard them from such possibilities.

Even if you are privy to the best of knowledge and confident of your arguments and approach, you are not supposed to use your knowledge and erudition to disturb the faith of others. You may convey them your views or try to find a common ground, but you have to practice tolerance and let them find truth on their own terms and in their own time, unless they approach you and seek your guidance. As the Bhagavadgita states, the best yogi who is dearest to God is one who remains undisturbed and does not disturb others. It is the state of nonviolence which arises when the ego is silenced and subdued.

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