What is Not Dhamma - 3 Dhamma Based on Union with Brahma is a False Dhamma (From "Buddha And His Dhamma" by Dr. BR Ambedkar)

1. When the Buddha was preaching his religion there was current a doctrine called Vedantism.

2. The tenets of this doctrine are few and simple.

3. Behind the universe there is omnipresent a common principle of life called Brahma or Brahman.

4. This Brahma is a reality.

5. The Atman or the individual soul is the same as Brahma.

6. Man's liberation lies in making Atman to be one with Brahma. This is the second principle.

7. This unity with Brahma the Atman can achieve by realising that it is the same as Brahman.

8. And the way to make the Atman realise that it is the same as Brahman is to give up Sansara.

9. This doctrine is called Vedantism.

10. The Buddha had no respect for the doctrine. He regarded it as based on false premises and producing nothing of value and, therefore, not worth having.

11. This he made clear in his discussion with two Brahmins, Bharadvaj and Vasettha.

12. The Buddha argued that there must be proof before one can accept a thing to be a reality.

13. There are two modes of proof, perception and inference.

14. The Buddha asked, "Has anybody perceived Brahma ; have you seen Brahma ; have you spoken to Brahma ; have you smelt Brahma ? "


15. Vasettha said, " No.

16. " The other mode of proof is inadequate to prove the existence of Brahma."

17. " From what is Brahma the inference of?" asked the Buddha. There again was no answer.

18. There are others who argue that a thing exists although it is invisible. So they say that Brahma exists although it is invisible.

19. In this bald statement it is an impossible position.

20. But for argument's sake let it be granted that a thing exists although it is invisible.

21. The best illustration of it is electricity. It exists although it is invisible.

22. This argument is not enough,

23. An invisible thing must show itself in some other form that is visible. Then alone it can be called real.

24. But if an invisible thing does not show itself in any visible form then it is not a reality.

25. We accept reality of electricity although it is invisible because of the results it produces.

26. Electricity produces light. From light we accept the reality of electricity although it is invisible.

27. What does this invisible Brahma produce? Does it produce any visible results ?

28. The answer is in the negative.

29. Another illustration may be given. In law too it is common to adopt as a basic concept a fiction— a proposition, the existence of which is not proved but which is assumed to be true.

30. And we all accept such a legal fiction.

31. But why is such a legal fiction accepted?

32. The reason is that a legal fiction is accepted because it gives a fruitful and just result.

33. " Brahma is a fiction. What fruitful result does it give?"

34. Vasettha and Bharadvaj were silent.

35. To drive the argument home he turned to Vasettha and asked " Have you seen Brahma ? "

36. "Is there a single one of the Brahmanas versed in three, Vedas who has ever seen Brahma face to face ? "

37. " No, indeed, Gautama."

38. " Is there a single one of the teachers of the Brahmanas versed in the three Vedas who have seen Brahma face to face?"

39. " No, indeed, Gautama."

40. "Is there, Vasettha, a single one of the Brahmanas upto the seventh generation who has seen Brahma face to face?"

41. "No, indeed, Gautama."

42. " Well then, Vasettha—did the ancient Rishis of the Brahmanas—did even they speak thus, saying : We know it, we have seen it, where Brahma is, whither Brahma is ? '

43. " Not so, Gautama."

44. The Buddha continued his questioning of the two Brahmin boys and said :

45. " Now what think you, Vasettha ? Does it not follow, this being so, that the talk of the Brahmanas about union with Brahma turns out to be foolish talk ?

46. " Just, Vasettha, as when a string of blind men are clinging one to the other, neither can the foremost see, nor can the middle one see, nor can the hindmost see—just even so, methinks, Vasettha, is the talk of the Brahmanas all but blind talk? The first sees not, the middle one sees not, nor can the last one. The talk of these Brahmanas turns out to be ridiculous, mere words, a
vain and empty thing.

47. "Just, Vasettha, as if a man should, say, How I long for, how I love the most beautiful woman in
this land.'

48. " And people should ask him, ' Well ! good friend ! This most beautiful woman in the land, whom you thus love and long for, do you know whether that beautiful woman is a noble lady or a Brahmin woman, or of the trader class, or a Sudra ? '

49. "But when so asked, he would answer: 'No.'

50. " And when people should ask him, ' Well ! good friend ! This most beautiful woman in all the land, whom you love and long for, do you know what the name of that most beautiful woman is, or what her family name, whether she be tall or short or of medium height, dark or brunette or golden in colour, or in what village or town or city she dwells ? ' But when so asked, he
would answer : 'No. '

51. "Now what think you, Vasettha? Would it not turn out that being so, that the talk of that man was foolish talk ? "

52. " In sooth, Gautama, that would be so, " said the two Brahmins.

53. So Brahma is not real and any religion based upon it is useless.