An Introduction to advaita vEdAnta
In this Unit, we will review some of the statements of scriptures regarding the creation of jagat.
MAnDUkya upanishat (3-20, 24).
Some argue that the jagat was born by Brahman, who is of the nature of unborn and undying. A jagat born out of an undying entity (Brahman) indicates that the Brahman has to be of the nature of dying (when the jagat ends). How can Brahman of undying nature be dying? Should an undying Brahman transform into a dying jagat, then the initial statement of undying Brahman is violated. Brahman is the only unborn and undying entity. Therefore the creation of jagat is to be understood as the manifestation of Brahman (appearance of creation) caused by the power of mAyA. Otherwise it leads to the absurdity of an entity to be dying and undying. How can fire be of the nature of hot and cold?
MAnDUkya upanishat (4-3, 5).
Among the philosophies that believe in the actual creation, there are two groups; one group says the existent jagat is created, while the other group claims that the non-existent jagat is created. In the philosophical plane, an existent entity is always existent - past, present and future and a non-existent entity is always non-existent - past, present and future. The vEdAntic Reality is, an existing entity is never non-existing and a non-existing entity is never existing.
"nAsatO vidyatE bhAvO nAbhAvO vidyatE satah
ubhayOrapi drishTo antah tvanayOh tatva darshibhih "
- The unreal has no existence and the real has no non-existence. The final truth of these two, have been experienced by the knower of the truth (gIta 2-16).
Therefore the jagat must be of the nature of existence or non-existence. If it is of the nature of existence, then there can not be a state of non-existence; if it is of the nature of non-existence, it can not have a state of existence. That is, it cannot be created. So how should we understand this jagat coming into being? One group of philosophers claim creation of an existing jagat. This is contradictory in the fact that how can an existing jagat be created? On the other hand, another group claims a non-existent jagat has been created. This is objected to by the former group, saying it is like horn on a rabbit; the non-existent cannot be created. The advaitins differs from these two groups in postulating that the creation is a manifestation of Brahman, facilitated by the power of mAyA.
Krishna says in gIta (9-10)
" maya adhyakshENa prakritih sUyatE sacharAcharam
hEtuna anEna kauntEya jagat viparivartate"
- O Arjuna! With me as the supervisor or presiding officer, this prakriti (nature) brings forth moving and unmoving (entities or objects - jagat); by this cause (by my supervision), the jagat revolves.
This verse is key to understanding mAyA, in that it highlights the non-doership (akartru) of Brahman. prakriti is jada or insentient. paramAtma is of the nature of consciousness. By the presence (or supervision of Iswara or Brahman), prakriti (prakriti is synonymous with mAyA) causes this jagat. The word "adhyakshENa" indicates the non-attachment or indifference (udAsIna) of Brahman. Just as iron particles move and arrange into a pattern in the presence of a magnet, in the presence of the Lord, the prakriti (mAyA) brings forth jagat. The magnet itself has no role, but its presence causes the movement of the iron particles. The Lord is always present, adhyakshENa indicates a volition in the creation (an assembly comes to life only when the Speaker or President takes the chair); likewise prakriti is animated by the volition of the Lord, which then brings forth the jagat.
The prakriti, a power composed of the three guNas - satva, rajas and tamas is nothing other than the mAyA. mAyA is also referred to as bIja (seed). mAyA is jaDa and by itself cannot be the creating power of the jagat. However, it can do wonders through the support of the Brahman that is always existent. Our experiences in the jagat are a reflection of the witness of Brahman in our intellect. Similarly the witness of Brahman in mAyA enables the creation of jagat. Elsewhere in gIta (13-26), Krishna says -
"yAvat sanjAyatE kinchit satvam stAvara jangamam
kshEtra kshEtrajnya samyOgAt tat viddhi bharatarshabha"
- O Arjuna, in this world, whatever being - moving or unmoving - is born, know that to be created from the union of kshEtra (field) and kshEtrajnya(knower of the field).
At the individual level (vyashTi), kshEtra is the body and the kshEtrajnya is the jIvAtma; At the aggregate level (samashTi), kshEtra is the prakriti and kshEtrajnya is the purusha or Brahman. The characteristics of kshEtra and kshEtrajnya are different. The kshEtra is visible and inert; the kshEtrajnya is invisible and of the nature of consciousness. What does the union of two distinctly different objects mean? It is not like the union of a pot with a rope, for the Atman(kshEtrajyna) is without limbs or organs. Is it like the union of a cloth and yarn? It can't be so! the cloth is made out of the yarn; so there is a natural union between the two. But the body and the knower of the body have no such natural union. Bhagavan Shankara pronounces in the gIta bhAshya that this union is the wrong identification of the jIva (kshEtrajnya) that it is the body(kshEtra). Are then the jIvas responsible for the jagat? If the jIva is the kAraNa for the creation of the jagat (since the jagat exists for the experience of the jIvas), how can such a jagat be existent, caused by the ignorance of the jIvas? Therefore it stands to reason that the jagat is not created at all and it is a manifestation of Brahman.
MAnDUkya kArika
If an object is created, it is necessary to understand what preceded it. An object that is born, cannot be born by itself; it is also absurd to think it is created by another inert object - a pot is not created by itself; one cannot be born by another inert body as cloth is not born out of cloth. In the empirical experience, it is said that the pot is born of clay or a son is born of father. However, when examined carefully, the pot, son are only a form. So it is very clear that nothing is born in the jagat. So where is the question of jagat itself being born.
If jagat were to be born, how, why, where and when are obvious follow-up questions. How can these questions be answered of a really unborn entity? MAyA is the power that helps explain these questions. We need to understand how the mAyA causes Brahman to appear as jagat.
There are two powers associated with mAyA - AvaraNa shakti and vikshEpa shakti. That power which covers the nature of paramAtman- Real, consciousness and blissful -is the AvaraNa shakti; that power which projects or superimposes the jagat over the Atman is vikshEpa shakti ( 'vikshipati' is to throw ). These two powers are the two faces of ajnyAna.
AvaraNa shakti: As an example, a small or finite patch of cloud appears to cover the entire Sun from the sight of the seer. Similarly the ajnyAna, though limited, has the power to cover the infinite Atman by covering the intellect of the seer. AjnyAna is limited, inert and tamas. Atman is infinite, consciousness and full. How can such an ajnyAna cover the conscious Atman? The answer is in the example of the cloud above. The cloud does not have any effect on the Sun itself; the sun continues to shine. The cloud does not cover the sun, but the sight of the seer. Similarly, though the Atman is ever consciousness, the AvaraNa caused by ajnyAna, by covering the intellect prevents the jIva from the experience of the Atman. It is an apparent cover, impacting the seer and not the Atman. The jIva thus experiences doership, enjoyement, pain and pleasure etc.
vikshEpa shakti: In the example of the rope and snake, the rope itself is the kArya of ajnyAna (rope itself is a superimposition due to ajnyAna). So in reality, the ajnyAna cannot cover the rope. What it is covering is the jnyAna of the seer. In the darkness, it not only covers the svarUpa of the rope (Brahman), but also superimposes a snake in the rope. This is the vikshEpa shakti. vikshEpa is that power by which the ajnyAna not only covers Brahman, the Reality, but also superimposes the jagat.
In the next unit, we will continue with further discussion of mAya.
Om shAntih, shAntih, shAntih ( Om peace, peace, peace).
We reviewed causes of jagat as posited by other philosophies and countered them. We established that Brahman is the one and only (undifferentiated) material and intelligent cause of the jagat. We understood what mAYA is and its two powers - the power of covering the reality and the vikShEpa shakti - the power of superimposition. In the last unit, we reviewed some of the statements of scriptures regarding the creation of jagat.
We will continue with mAyA and conclude the section on jagat in this unit.
The Process of Creation.
brahmA (chaturmukha or four headed) is the designated vehicle (deity having the pre-requisites) for overseeing the creation. brahmA is an appointed position in each creation. He represents the most evolved jIva of the previous creation and is the aggregate intellect of all the jIvas. Of course he does not have a body and organs as humans have. Brahman with the upAdi of mAyA is brahmA (covering Brahman - AvaraNa shakti) . The five subtle elements - space, wind, fire, water and earth - form the body of brahmA; in other words, these five elements are the superimposition on Brahman due to mAyA. The TaittirIya Upanishat describes the process -
Atmana AkAshah sambhUtah, AkashAt vAyuh, vAyOragnih, agnErapah, adbyah prithivI..
- The vikshEpa shakti, predominantly tamas, superimposes the five elements - space, wind, fire, water and earth. These elements are predominantly tamas, though they have small amounts of satva and rajas. Among them space exhibits the highest satva and lowest tamas while the earth exhibits the lowest satva and highest tamas. The five elements in subtle form combine to become gross elements through the process of panchIkaraNa (five fold composition). During the time of dissolution, the process is reversed, in exactly the opposite order.
The Atman is akartru and asanga - non-doer and detached. The upAdhi of ajnyAna (mAyA) not only covers the Atman, but also superimposes a jagat by the powers of AvaraNa and vikshEpa.
The consciousness (Brahman) having the upAdhi of ajnyana composed of the two powers - AvaraNa and vikshEpa - becomes the nimitta kAraNa (of jagat) when considered the principal; when the upAdhi is considered the principal, becomes the upAdAna kAraNa (of jagat).
jagat is of the gross form. mAyA is of the seed form and is the power of Brahman. The jagat is an outward expression of names and forms, emotions of happiness and sorrow and attachment - all resulting from mAyA. mAyA is triguNAtmika - triad of three guNas ( satva, rajas and tamas). Krishna describes this mAyA as two kinds - parA prakriti and aparA prakriti (gIta 7-4,5). aparA is of the lower form and parA is of the higher form; aparA prakriti is kAraNa for the jagat and parA prakriti is the kAraNa for the jIvas. Brahman is therefore the kAraNa for the creation, sustenance and dissolution of jagat. Brahman associated with the upAdi of mAyA is called by several names like Iswara, aparabrahma and hiraNyagarbha.
With the upAdi of bhaga, Brahman is also called bhagavAn. bhaga is a combination fo six qualities, which are jnyAna (Omniscience), bala (omnipotence), aishvarya (lordship), shakti (creative power), vIrya (immutability) and tEjas (splendour). Iswara, bhagavAn are synonymous terms - bhaga as an upAdhi is not generally used in the advaita context (it is folded in mAyA).
So mAyA is a supporting kAraNa for jagat, in addition to Brahman; however, their roles are different. Brahman is like father and mAyA is like mother. Brahman provides the seed (hiraNyagarbha) and places in mAyA (not a physical placing, but a sankalpa ) - gIta 14-3. This verse explains the union of kshEtra and kshEtrajnya (gIta 13- 26 or 27).
The origin of mAyA cannot be determined. It is as old as Brahman. The jagat is the playground for the jIvas to enjoy the fruits of action. So every kalpa is created for the fulfillment of karma of the jivas of the previous kalpa. The previous kalpa was created for the fulfillment of karma of the jIvas during the kalpa previous to it. Similarly the next kalpa will be created for the fulfillment of the karma of jIvas in this kalpa. Even though if one or a few jIvas are liberated from the cycle of birth and death in a kalpa, there are other jIvas whose karma need to be fulfilled. So the jagat creation and dissolution is a continuous process with no beginning (anAdi) and no end (ananta). Accordingly mAyA is ever present to facilitate creation and is undying. The mAyA presents itself as jagat during creation and becomes unmanifested during dissolution. So mAyA is pariNAmi nitya (ever present in a resultant form), where as Brahman is kUTasta nitya (ever present and changeless). Though the mAyA is timeless, it is certainly possible to transcend it at the individual level (It is here; there is no value in trying to find its origin. What is of value is to understand how to transcend it). While the jIvas are under the influence of mAyA, mAyA is under the control of Brahman.
mAyA is anirvachanIya - It cannot be precisely defined. We said earlier that mAyA is the power of Brahman and also it is the upAdi which presents the nirguNa Brahman as Iswara; that is, mAyA is the marker that helps jIvas identify Brahman, without producing any change in It. This begs a question - Does mAyA belong to Brahman or is it outside Brahman ? The madhya maNi nyAya (logic of the middle bead) is applicable here; the middle bead can be associated with either side of the necklace. Similarly mAyA can be associated either with the kAraNa (Brahman) or kArya (jagat). As an example, consider a glass plate, on one side of which is applied a mercury paste resulting in a mirror. The glass is kAraNa, mirror is the kArya and the mercury paste is the relating compound. Does the paste belong to the glass or to the mirror? The answer is either way. By belonging to glass, it facilitates a mirror. As a part of mirror, it makes the mirror a mirror. Still, the paste is an upAdhi for glass. The paste helps identify the glass (as a form). The paste in no way adds or takes away the value in the glass. Now let us come to the context on hand. The glass is Brahman, the mirror is jagat and the paste is mAyA. When mAyA is associated with jagat, it is unreal, has organs, limited and inert. When mAyA is associated with Brahman, it is Real, has no organs, of the nature of consciousness, unlimited etc. Therefore mAyA is anirvachanIya. BhagavAn Shankara very poetically describes mAYA in vivEka chUdAmaNi as follows;
"sannApyasannApyubhayAtmikAnO
bhinnApyabhinnApyubhayAtmikAnO
sAngApya nangApyubhayAtmikAno
mahAdbhutA! anirvachanIya rUpam ( Verse 109)
- (This mAyA) sat na = not real (If mAyA is real, then jnyAna cannot destroy it) api=and asat na =not unreal (if it is unreal, then it cannot produce any kArya) api = and ubhayAtmikA nO = neither of these two (same entity cannot have opposing characteristics); bhinna api abhinna api ubhayAtmikAnO = not different from Brahman, not same as Brahman, neither of these two (if it is different from Brahman, it violates non-duality, it is not same as Brahman, because for example, fire and its burning power cannot be the same); sAngA api anangA api ubhayAtmikAnO = Not with limbs, not without limbs, neither of these two (anything that has limbs should have a birth; not without limbs, because it is triguNAtmika - is of the nature of three guNas); mahAdbhutA = very wonderful, anirvachanIya rUpA = unable to determine its svarUpa (It is indeterminate, because any of its characteristics or lakShaNa can be defined)].
We will conclude the study of jagat with a verse (85) from DVG's manku timmana kagga:
"nabhada bayaloLa-nanta manada guheyoLa-natha
vubhayadA naDuve sAdyanta jIva kathe
vibhuvobbanI gALi-buDDegaLanUduvanu
habe guLLeyO sriShTi - manku timma "
----- translated as
The sky's vacuity is infinite, mind's cavern is endless
Between the two is the whole gamut of life affair
Only the Lord fills these balloons with His breath
A vaporous bubble is this creation.
There is no limit to the outer space as well as the depth of the mind. The jIva's life is experienced between the two (jaga). This creation is like a steam balloon; its existence is true while the balloon lasts and is at the whim of the Lord.
Om shAntih, shAntih, shAntih ( Om peace, peace, peace).
" sri vishNu vishvAdi mUla mAyAlOla
dEva sarvEsha parabommanendu janam
Avudanu kANadoDa-maLtiyim nambihudO
A vichitrake namisO - Manku Timma "
Sri VishNu, the source of the Universe
Who revels in mAyA and is the Lord of all things
Whom men though they know Him not, believe and revere
Salute that Mystery - Oh Manku Timma (manku Timmana kagga - 1).
This mystery that we think is - Brahman, is the subject of our study.
In the discussion of jagat, we understood that its svarUpa is Brahman, though its appearance in names and forms is the empirical experience. In order to understand Brahman, we will follow the Jagat to its kAraNa, when we expect to understand Brahman in its real form. If there is a doubt to the existence of Brahman, chAndOgya upanisaht narrates a story. The guru, understanding that his disciple is doubtful of Brahman, asks him to fetch a pot of water. He asks the disciple to add a fistful of salt to the water. Next morning, the guru asks the disciple to fetch the same pot of water that he had added salt the previous evening. The guru asks him to take out the salt, which obviously he could not do. The salt has dissolved in the water. The guru said, never mind! there is another way to understand the presence of salt in the water. He asks the student to take a spoon of water from different sections of the pot and drink each of those spoonful of water, which the student followed; On enquiry, he then replied that each spoon of water was salty, which confirmed the presence of salt in the water. The salt had transformed from the gross form to the subtle form in the medium of water. However, what could not be seen by the eye (gross form) was perceived by the tongue (subtle form). The guru tells the student, likewise Brahman, which is subtle can be experienced in the gross jagat through enquiry. This enquiry is facilitated by ignoring the names and forms of the kArya (effect) and focus on the substratum, which is Brahman.
It is easy said than done to ignore the names and forms, because (1) the sense organs directed outwards ( parAnchi KAni vyatruNat svayamBUh tasmAt parAng pashyati -kaTa upanishad 2.1.1) explores names and forms. So we are surrounded by Brahman in the form of names and forms and we will have to identify this Brahman amidst us. The shAstrAs help us with two contrivances - vishEShaNa and lakshaNa - to help us understand Brahman.
vishEShaNa is that characteristic by which an object can be separated (or marked out) from other objects that belong to the same class. Examples are the color of a flower that distinguishes it from other flowers, like yellow color separating a yellow flower from red flower. Yellow or red color is the vishEShaNa among the class of flowers. Similarly the thick soft skin in the neck of a cow is the vishEshaNa that distinguishes the cow from other four leg animals.
lakshaNa is a marker (or a quality) that separates an object from all objects that does not belong to its class.
For example, space allows all objects to be contained in it, yet none of the objects have this quality of space. So the lakshaNa of space is to contain all objects. Similarly receptivity is the quality or marker of an ocean which receives water from all rivers and streams. No other object has this characteristic. Therefore, receptivity is a lakshaNa of ocean.
In the following sections, we will apply the markers of vishEShaNa and lakShaNa to separate Brahman from the multitude of nAma and rUpa.
There are two classes of vishEShaNas - bhAva rUpa (of the type of "is") and abhAvarUpa (of the type of "is not") - we will use to sort out Brahman from the names and forms.
Among the class of humans, it is evident we have knowledge (we engage in actions, because of knowledge). Brahman, being the creator, also has knowledge. So Brahman and humans belong to the same class. Infinity is the bhAvarUpa vishEShaNa that separates Brahman from humans; humans have limited creativity, whereas Brahman has infinite creativity; humans have limited knowledge, while Brahman is omniscient (infinite knowledge); humans accomplish partial desires, Brahman's accomplishments are total and infinite. bhaga is a group of six characteristics, the possessor of which is bhagavAn. They are jnyAna (Omniscience), bala (Omnipotence), aishvarya (lordship or sovereignity), shakti (creative power), vIrya (immutability) and tEjas (splendour). Brahman with the upAdhi of mAyA is bhagavAn, who has all these qualities infinitely. This infinite wealth is what separates Brahman from names and forms of humans. Thus infinity is the bhAvarUpa vishEShaNa of Brahman that separates Him from the humans.
Now let us look at the abhAva rUpa vishEShaNa of Brahman. Brahman is described as
apahatapApma vijarO vimrutyu vishOkO vijiGhatsO apipAsaha
- (IshAvAsya upanishad - 8);
brahman is not affected by dharma and adharma, he is not subject to old age, he is not subject to death, he does not have sorrow, hunger and thirst. A human is affected by dharma/adharma, is subject to oldage and death, has sorrow, hunger and thirst. For all these human qualities of "is", Brahman exhibits "is not". So "is not" is the abhAvarUpa vishEShaNa that separates Brahman from humans (of names and forms).
We have understood from the above that the vishEShaNas "infinite and "is not" separate Brahman from the humans, the most evolved of the names and forms of Brahman.
Om shAntih, shAntih, shAntih ( Om peace, peace, peace)
" sri vishNu vishvAdi mUla mAyAlOla
dEva sarvEsha parabommanendu janam
Avudanu kANadoDa-maLtiyim nambihudO
A vichitrake namisO - Manku Timma "
Sri VishNu, the source of the Universe
Who revels in mAyA and is the Lord of all things
Whom men though they know Him not, believe and revere
Salute that Mystery - Oh Manku Timma (manku Timmana kagga - 1).
This mystery that we think is - Brahman, is the subject of our study.
In the discussion of jagat, we understood that its svarUpa is Brahman, though its appearance in names and forms is the empirical experience. In order to understand Brahman, we will follow the Jagat to its kAraNa, when we expect to understand Brahman in its real form. If there is a doubt to the existence of Brahman, chAndOgya upanisaht narrates a story. The guru, understanding that his disciple is doubtful of Brahman, asks him to fetch a pot of water. He asks the disciple to add a fistful of salt to the water. Next morning, the guru asks the disciple to fetch the same pot of water that he had added salt the previous evening. The guru asks him to take out the salt, which obviously he could not do. The salt has dissolved in the water. The guru said, never mind! there is another way to understand the presence of salt in the water. He asks the student to take a spoon of water from different sections of the pot and drink each of those spoonful of water, which the student followed; On enquiry, he then replied that each spoon of water was salty, which confirmed the presence of salt in the water. The salt had transformed from the gross form to the subtle form in the medium of water. However, what could not be seen by the eye (gross form) was perceived by the tongue (subtle form). The guru tells the student, likewise Brahman, which is subtle can be experienced in the gross jagat through enquiry. This enquiry is facilitated by ignoring the names and forms of the kArya (effect) and focus on the substratum, which is Brahman.
It is easy said than done to ignore the names and forms, because (1) the sense organs directed outwards ( parAnchi KAni vyatruNat svayamBUh tasmAt parAng pashyati -kaTa upanishad 2.1.1) explores names and forms. So we are surrounded by Brahman in the form of names and forms and we will have to identify this Brahman amidst us. The shAstrAs help us with two contrivances - vishEShaNa and lakshaNa - to help us understand Brahman.
vishEShaNa is that characteristic by which an object can be separated (or marked out) from other objects that belong to the same class. Examples are the color of a flower that distinguishes it from other flowers, like yellow color separating a yellow flower from red flower. Yellow or red color is the vishEShaNa among the class of flowers. Similarly the thick soft skin in the neck of a cow is the vishEshaNa that distinguishes the cow from other four leg animals.
lakshaNa is a marker (or a quality) that separates an object from all objects that does not belong to its class.
For example, space allows all objects to be contained in it, yet none of the objects have this quality of space. So the lakshaNa of space is to contain all objects. Similarly receptivity is the quality or marker of an ocean which receives water from all rivers and streams. No other object has this characteristic. Therefore, receptivity is a lakshaNa of ocean.
In the following sections, we will apply the markers of vishEShaNa and lakShaNa to separate Brahman from the multitude of nAma and rUpa.
There are two classes of vishEShaNas - bhAva rUpa (of the type of "is") and abhAvarUpa (of the type of "is not") - we will use to sort out Brahman from the names and forms.
Among the class of humans, it is evident we have knowledge (we engage in actions, because of knowledge). Brahman, being the creator, also has knowledge. So Brahman and humans belong to the same class. Infinity is the bhAvarUpa vishEShaNa that separates Brahman from humans; humans have limited creativity, whereas Brahman has infinite creativity; humans have limited knowledge, while Brahman is omniscient (infinite knowledge); humans accomplish partial desires, Brahman's accomplishments are total and infinite. bhaga is a group of six characteristics, the possessor of which is bhagavAn. They are jnyAna (Omniscience), bala (Omnipotence), aishvarya (lordship or sovereignity), shakti (creative power), vIrya (immutability) and tEjas (splendour). Brahman with the upAdhi of mAyA is bhagavAn, who has all these qualities infinitely. This infinite wealth is what separates Brahman from names and forms of humans. Thus infinity is the bhAvarUpa vishEShaNa of Brahman that separates Him from the humans.
Now let us look at the abhAva rUpa vishEShaNa of Brahman. Brahman is described as
apahatapApma vijarO vimrutyu vishOkO vijiGhatsO apipAsaha
- (IshAvAsya upanishad - 8);
brahman is not affected by dharma and adharma, he is not subject to old age, he is not subject to death, he does not have sorrow, hunger and thirst. A human is affected by dharma/adharma, is subject to oldage and death, has sorrow, hunger and thirst. For all these human qualities of "is", Brahman exhibits "is not". So "is not" is the abhAvarUpa vishEShaNa that separates Brahman from humans (of names and forms).
We have understood from the above that the vishEShaNas "infinite and "is not" separate Brahman from the humans, the most evolved of the names and forms of Brahman.
Om shAntih, shAntih, shAntih ( Om peace, peace, peace)
In Unit 15, we started with the understanding of Brahman; we reviewed the vishEShaNa , vishEShya relationship.
In Unit 16, we reviewed the lakShaNas that help us understand Brahman.
In this Unit, We will look at some of the scriptural statements describing Brahman.
Scriptural Statements on Brahman.
As much as we are unable to comprehend and understand Brahman, challenging Him is a challenge to our own existence. It is the statements of shruti that, though Brahman can not be marked, He is the substratum that supports all activities in this jagat. Knowing Him is the basis of existence. The shruti points at some of the markers that help us understand Brahman. We will review some of those markers in this Unit.
kaTha Upanishat - 3.12
" Esha sarvEShu bhUtEShu gUDhO AtmA na prakAshatE
drishyatE tvagryayA buddhyAsUkShmayA sUkShma-darshibhih"
- "The Atman, though present in all living beings, is hidden and does not shine forth. However, He reveals His presence to the subtle intellect of the discerning person." The Atman, though present in all living beings supporting the sense organs, is invisible through the power of mAyA to the ignorant jIvas. He is visible only to the jIvas with the subtlety of discernment. We may recall here Krishna's statement in gIta 7.25 - enveloped by My yOgamAyA (cosmic illusion), I am not manifest to all; this world, deluded, knows Me not, the unborn and imperishable.
kaTha Upanishat - 3.10
"indriyEbhyah parA hi arthA arthEbhyascha param manah
manasastu parA buddhih buddhEh AtmA mahAn parah"
- The outer sense organs are gross. The sense objects of sound, touch, form, taste and smell are subtler than the sense organs. The mind that processes these sense objects is subtler than the sense objects. The intellect is subtler than the mind. The Atman, referred here as mahAn (Great Atman) is subtler than the intellect. In Verse 3.11, this chain of thought is expounded further as follows - The Unmanifest is beyond (subtler than) the Great Atman, the PuruSha is beyond the Unmanifest. PuruSha is the supreme goal and there is nothing beyond Him.
kEna upanishat - 1.1 and 1.2
"kEnEShitam patati prEShitam manah
kEna prANah praTHamah pryiti yuktah
kEnEShitAm vAchamimAm vadanti
chakShuh shrOtram ka u dEvO yunakti
- The disciple asks of the teacher - by whose will does the mind proceed to its object? At whose command does the prANa, the foremost do its duty? At whose will do men utter speech? Who is the god that directs the eyes and the ears?"
"shrOtrasya shrOtram manasO manO yad
vAchO ha vAcham sa u prANasya prANah
chakSuShah cha chakShuratim uchya dhIrAh
prEtyAsmAh lOkAt amrita bhavanti"
- the teacher replies - it is the Ear of the ear, the Mind of the mind, the Speech of the speech, the Life of the life and the Eye of the eye. Having detached the Self (from the sense organs) and on discarding of the body (renounced the world), the wise attain to immortality.
mAndUkya upanishat - 2.11
" ubhayOrapi vaitaThyam bhEdAnAm sThAnayOh yadi
ka EtAn buDhyatE bhEdAnkO vai tEShAm vikalpakah"
- if the objects cognized in both the conditions of dream and of waking be illusory, who cognizes all these illusory objects and who again imagines them? The answer is in the next verse that the self-luminous Atman alone is the knower of the objects created through the powers of its own delusion (mAyA).
MunDaka Upanishat - 2.2.7
" yah sarvajnyah sarvavid yassyaiSha mahimA bhuvi
divyE brahmapurE hi ESha vyOmanyAtmA pratiShThitah"
- He who knows all (omniscient) and understands everything, and to whom belongs all the glory in the world, He, Atman, is placed in the space in the effulgent abode of Brahman." (He assumes the forms of the mind and leads the body and the senses. He dwells in the body, inside the heart. By the knowledge of That which shines as the blissful and immortal Atman, the wise behold Him fully in all things).
Bhagavad gIta - 13.16
" avibhaktam cha bhUtEShu vibhaktamiva cha sThitam
bhUtaBhartru cha tat jnyEyam grasiShNu prabhaviShNu cha"
- That which is to be known (jnyEyam) is undivided, yet exists in beings as divided; It is the supporter of all beings, it is destroying and also generating - creator and destroyer. (Verses 13-13 to 13.17 describe the characteristics of That to be known).
kaTha Upanishat - 5.15
"na Tatra SUryo BhAti Na Chandra tArakam
nEmA vidyuto BhAnthi Kutoyamagnihi
tamEva BhAntam anuBhAti sarvam
tasya BhAsA sarvam idam viBhAti"
- The nature of Brahman is such that the Sun, the Moon and the Stars do not have the ability to illuminate Him; so what to talk about the lightening and fire ? He alone makes others shine and His Shine helps everything else to be seen. This Pure Consciousness is described as Brahman, which is the nature of every living being."
For example if there is an object in a room, it by itself has no intrinsic ability to show itself. It needs the help of a light source like the sun light through the windows or a lamp or light bulb to be seen. Likewise, the above mantra says that even the Sun by itself has no intrinsic ability to show itself. It depends on the effulgence of the Pure Consciousness to be seen. The upanishads affirm that, that entity, which does not need the support of any other agent to be seen is Brahman.
Om shAntih, shAntih, shAntih ( Om peace, peace, peace).
In Unit 15, we started with the understanding of Brahman; we reviewed the vishEShaNa , vishEShya relationship.
In Unit 16, we reviewed the lakShaNas that help us understand Brahman.
In Unit 17, We looked at some of the scriptural statements describing Brahman.
In this Unit, we will understand that Brahman is nirguNa and why so.
Brahman is nirguNa.
We identified Brahman by the markers of vishEShaNa and lakShaNa. jIva's first encounter with Brahman is through vishEShaNa in the form of worship. The next step is the identification of Brahman with lakShaNas. This is more difficult, since Brahman has to be separated from everything else. This takes the jIva one step closer to understanding the identity of Brahman. At this closer distance, the jIva identifies Brahman through dhyAna or meditation. dhyAna is more difficult compared to worship. So the shAstra says that one has to begin with worship and graduate to dhyAna over a period of time. However, identifying Brahman by the markers of lakShaNa will not help us understand the svarUpa or inherent characteristic of Brahman. What the lakShaNa tells us is that it is different from jIva, but does not really tell what it is (knowing so and so is one's father does not let us know who he is). So we need to understand Brahman directly without reference to any entity. This is an impossible task even for the scriptures ( "yatO vAchO nivartantE aprApya manasA saha" - the speech returns empty handed without an understanding of Brahman and so does the mind). However the scriptures try in many ways to convey Brahman through speech only. Though Brahman is described by lakShaNas - satya, jnyAna and ananta -, one should not try to understand Brahman by these lakShaNas only. To show the small arundhatI star, attention is drawn to a bigger star in the vicinity and to look for the arundhatI star beyond that (sthUlArundhatI nyAya). Likewise one has to go beyond the lakShaNas in understanding Brahman. Brahman is not an entity to be understood by debate or mental logic. The shruti offers many tactics to help remove this misnomer.
Shruti describes Brahman with distinctive characteristics (savishESha) as well as without distinctive characteristics (nirvishESha). For example, "asthUlam anaNvam ahrasvam adIrgham" - It is not big, it is not atomic, it is not short, it is not long; "ashabdam asparsham arUpam avyayam tathArasam nityam agandhavacca" - It is soundless, untouchable, formless, immutable or imperishable, tasteless, always existing, and without smell; "apUrvam anaparam anantaram abAhyam" - Not having existed before, not to exist in the future, not inside and not outside etc.
If shruti describes Brahman both with and without distinctive markers, what should be followed and why?
It depends on the spiritual progress of the seeker. A beginner must follow the savishESha Brahman through worship and karma. An advanced seeker will then be able to give up karma and focus on the nirvishESha (or nirguNa) Brahman through meditation.
Is Brahman saguNa (with guNa or characteristics) or nirguNa (without guNas)? Brahman in its svarUpa is nirguNa. It is saguNa in association with upAdhi.
Brahman is only describable by "nEti, neti" - not this, not this. Any description of Brahman is in association of an upAdhi. Then is it shUnya (nihil)? Definitely not. All that we see and feel, is emanating from Brahman. So how can it be nihil? Brahman exists, but it is so nirguNa that it can not be described.
To highlight that Brahman is nirguNa, the shruti describes Brahman by a pair of opposites. For example,
"anEjadEkam manasO javIyO tat dhAvatah anyAn atyEti tiShTati"
- It does not quiver, it is only one, faster than mind, it overtakes others running while standing in a location (IsAvAsya -4);
"tadEhjati tannaijati taddUrE tadvantikE "
- It quivers, it does not quiver, it is far away, it is very near (IsAvAsya -5);
" dUrAtsudUrE tat ihAntikE cha"
- It is farther than the farthest and is right here (MunDaka 3.1.7);
"apANipAdO javanO grahItA pashyati achakShuh sa shruNOti akarNah"
- He walks very fast without hands and legs, will see without eyes and will hear without ears (svEtAsvatara 3.19);
"Brahma tEjOmayO atEjamayah kAmamayO akAmamayah krOdhamayO akrOdhamayah dharmamayO adharmamayah"
- Brahman is splendid and is not splendid, He is desirous, He is not desirous, He is wrathful, He is not wrathful, He follows dharma, He does not follow dharma (BrihadAraNya -4.4.5).
These descriptions of Brahman should drive home the point that Brahman is NirguNa, for the same glass cannot be red or blue, unless associated with a red or blue upAdhi; the glass itself is colorless. Brahman without upAdhi is one and only one - does not quiver, is there and is here(if it is one and only one occupying the entire space, where is the question of movement?-there is no space for movement!). As a kArya with upAdhi, moves fast or slow, is far away (for the ignorant), is close by (for the jnyAni). Is angry with an angry upAdhi and is peaceful with a peaceful upAdhi etc. We may wonder how can Brahman be so nirguNa? This is the characteristic of all kAraNas. For example, in the world we see solid, liquid and gaseous entities; at the molecule level we don't see solid, liquid gas etc. Though we see the guNas of the entity at the molecule level, at the atom level, even this disappears. The same phenomena is with Brahman. The jagat, being a composition of all guNas, is a kArya of Brahman. If all guNas have to come from the kAraNa, the kAraNa must be nirguNa (light being colorless, has all colors in it; clay being formless, creates all forms etc.). Similarly, Brahman being distinction-less stems from the fact that attributes arise out of association with and dependent on upAdhi - Brahman is omnipotent etc. Jagat is different from Brahman at the kArya level, but the same as Brahman at the kAraNa level. So everything is Brahman at the svarUpa. So if everything is Brahman, where is the scope for upAdhi? At the kAraNa level, even the upAdhi is of the svarUpa of Brahman and so at the svarUpa level, it cannot even sustain as an upAdhi ( imagine a crystal beside another crystal; the second crystal has no impact on the first crystal - so at the kAraNa level, everything is nirguNa). There is only Brahman. So if there is no upAdhi, there are no attributes; So Brahman is distinction-less. As much as it is distinction-less, it is Real, because we have known that Brahman is the kAraNa for jagat.
Om shAntih, shAntih, shAntih ( Om peace, peace, peace).
Om Tat Sat
(Continued...)
(My humble salutations Sreeman Brahmasri Ramakrishna- Advaita Vedanta dot org for the collection)
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