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Veeraswamy Krishnaraj. The presentation =
is
new and continually improving. The presentation is in original Sanskrit in
crisp Laser Font, transliteration, word for word translation and meaning of
each sutra. If you have any comments, write to me. At the end of the article
there is a Sanskrit character depiction and pronunciation guide.
References: The Brahma
Sūtra and The Principal Upaniṣ=
ads
by Radhakrishnan. Monier Williams Sanskrit-English Dictionary. The titles of
each section are as depicted by Dr. Radhakrishnan.
Brahma Sutra Translation by Swami
Gambhirananda.Brahma Sutra
Translation by Dr. Radhakrishnan. Brahma Sutra translation by Swami Sivanan=
da. Translatio=
n of
Saced Texts by Swami Nikhilananda.
The following presentation draws f=
rom
the study of various interpretations of The Brahma Sutra (B.S.). The meaning
and definition of Sanskrit words are according to Sanskrit dictionary by Mo=
nier
Williams. The commentators are many and interpretations vary according to t=
he
color of their belief. Sankara's commentary (C.E. 788-820) is the foremost
among all. Ramanuja's commentary is also included. Bhadrayana's sutras
are mostly dvaita rather than the monistic view of early Upaniṣads. T=
he
aphorisms draw inspiration and authority from Vedas and Upaniṣads.
The author of Brahma Sutra is
Bhadrayana who composed it in second century B.C. Some believe that it
was composed between C.E. 200 and 450. A sutra is concise and lucid (to the
pundits) though it is not intelligible to others without elucidation and
commentary. Sutra, being a string (of words), and Suture are cognate words.=
Each
word is pregnant with meaning; redundancy is cut to the bone so that it han=
gs
like a skeleton with a delicate thread holding them all together; it needs
learned commentators to elucidate its meaning and animate it. The B.S. is t=
he
string that runs through the floral essence of Vedanta; it is a garland of
aphorisms. It has four chapters (adhyāyas);
each chapter has four parts (Pādas);=
each
part has sections (adhikaraṇas); ea=
ch
adhikarana has variable number of aphorisms. Each adhikaraṇa deals wi=
th Viṣaya1, Viśaya2,
Pūrva Pakṣa3, Siddhānta4 and Saṁgati5 (subject
matter1; doubt2; prima facie view and first statement of an objection=
or
opponent's view3; established =
end,
final Truth4; coming together=
of
all sections5. If an adhikaraṇa has many sūtra=
s,
the first is mukhya (chief) and the others are guna (subordinate or seconda=
ry
element or a strand).
It talks about Brahman and the
individual soul in many contexts, colors, views, interpretations. Upanishads
form the basis for his work. The Brahman is the cause and the soul is the
effect; thus there is commonality and yet a difference between the two. (bheda-abheda =
=3D
difference and non-difference). The allegory used is the Fire and its spark=
s.
When the soul merges with the Self or Brahman, the difference is lost and u=
nity
is established. Sankara is of firm conviction that Upanishads should be
interpreted in non-dualistic terms; any dualistic suggestions in Upanishads
face objections and counter arguments from Sankara. His views on Brahman, t=
he
soul and the world are depicted here as follows: 1. The world is a product =
of
something that is unproduced or a primordial substance which has no beginni=
ng.
That source is Brahman; if Brahman is not the immediate source, we have to
follow the logic of Infinite Regress (Regressus =
ad
infinitum =3D an-avastha; ana-avastha =
=3D
unstable condition) and come to the source at an infinite distance
backwards. 2. This universe is so complicated and orderly, that it could not
have come from a non-intelligent source. 3. Brahman is the proximate source=
of
consciousness also known as eye-witness (SAkshin) of the individual self. T=
he
Light of consciousness shines on objects of cognition or Indriyas, through
which we perceive the world. Brahman is a non-clinical entity beyond the re=
ach
of human intelligence and is the eponym for Para=
brahman,
Mayabrahman and Avidyabrahman;
the last two words are coined by me to show the linearity of the related
entities. Parabrahman is known simply as =
Brahman;
Mayabrahman as Isvara; Avidyabrahman as the individual soul (you and =
me).
Isvara, a clinical entity, that we commonly call as God, whom we pray to,
supplicate to, and worship. He uses Maya, the source of the building blocks=
of
the individual body and its soul and the inanimate and insentient world. Is=
vara
or Mayabrahman is the surrogate of Parabrahman, regarded as the material ca=
use
(upadana karana), the efficient cause (nimitta karana) and =
Sahakarikarana (auxiliary cause). Brahman, being =
both,
is compared to clay and the potter. There are many kinds of pots and many k=
inds
of jewelry, but only one potter or one jeweler; thus Brahman is one and his
manifestations are many; he makes many pots out of his own Maya. He is
SatChitAnanda, Being, Consciousness and Bliss. Commentators say that he is =
the
potter, the clay, the instrument and the pot; in this instance the instrume=
nt
(the potter's wheel) is his Sakti. Potter theme is very common among
commentators who explain the creation of the world.
The above theme as expressed by Tirumular.
Tirumular says:
The potter who mounts the clay on the pot=
ter’s
wheel makes shapes which fancy his mind. Like the potter, our Lord Nandi shapes t=
he
world in every which way he wants.
Siddhantists say that Maya is the
clay (material cause, upadana karana),
Sakti is the potter’s wheel (instrumental cause, Sahakarikarana), and God (the efficient cause, nimitta karana) is
the maker of world and beings.
Saivites say, Siva does not create this universe out =
of
nothing. He is the instrumental or efficient cause (Nimitta
Karana); his sakti is the cooperating cause (Sah=
akari
Karana); Maya is the material cause (Upadana
Karana). The body and the organs with their functions are evolutes of Maya =
and
its Tattvas. He is also Akarana, me=
aning
that there is no cause other than Him.
upadana karana =3D material or proximate c=
ause;
Sahakarikarana =3D concurrent, ex=
pedient,
cooperating cause; Nimitta karana =3D instrumental or efficient cause.
He is Satyam, Jnanam and Anantam
(Truth, Knowledge and Infinity). These are not attributes of Brahman, but t=
he
very nature of Brahman.
Brahman is self-effulgent and a
comprehender; all objects wait to be shined on for cognition, lack
consciousness and belong to the category of the comprehended. The world is =
non-selfsubstance (anatma-vastu) and finds its source and purpose in the Self =
of
which it is an object. Disconnected from the Self, the world does not exist.
Panchadasi says that Brahman sees his image in the mirror (Pratibimba); that
image is the world and beings. Brahman is self-existent; the world of objec=
ts
exists for Brahman, Isvara and the individual soul. PANCHADASI
(ATMAN AND BRAHMAN) Brahman is Real and the world of objects is less re=
al.
Sankara compares Brahman and the world to the rope and the snake. When
you see a rope in the dark, you mistake it for a snake. The phenomenal world
(the snake) superimposes on the absolute (the rope). Once ignorance dissipa=
tes,
realization sets in. That is how Maya manipulates the phenomenal world. The
snake depends on the rope, as the world depends on Brahman; if there is no
rope, there is no snake; if there is no Brahman, there is no phenomenal wor=
ld.
The world is both real and unreal at the same time. The world is
Brahman-dependent, as the snake is rope-dependent. The world and the snake =
by
themselves (their intrinsic merit) are not real and non-existent; they are =
real
if considered in the context of primary essential Brahman and primary essen=
tial
rope. Isvara has control over Maya whose effect is on the mind. Since there=
is
only one Absolute pervading the whole world, there is no second: The Absolu=
te
or the Atman and the manifested universe are one giant organism. There is no
individuality: Individuality is apparent only because of the mind; if there=
is
no mind, there is no perception of individuality. If you look beyond time a=
nd
space, the Absolute is One who is real, immutable, all-pervasive; that is
Advaitism or Monism of Sankara. We are all part of that oneness. Vivekananda
says: “I am in everything, in everybody. I am in all lives and I am t=
he
universe.”
=
अथ=
=
=3D atha
=3D now then; thereafter;&=
nbsp;
अतः=3D ataḥ =3D therefore;=
ब्रह्म=
=
=3D Brahma =3D Brahman; जिज्ञा=
सा=3D jijñāsā =3D desire to know--a co=
mpelling
need to know.
Now therefore the desire to know
Brahman. The word ataḥ in this context deman=
ds a
precondition (antecedent) that augments the desire to know Brahman. 1. ability to discriminate between the eternal =
and
the non-eternal; 2. Indifference to enjoy=
ment
of fruits of actions in this life and hereafter; 3.Sama, Dama,
titiksa, uparati
and sraddha (a
level mind, self-restraint, endurance [and patience] of dualities like pain and
pleasure, heat and cold,desisting from
sensual enjoyment,having faith in Truth<=
/span>);
and 4.mumukshutva, desire of libe=
ration
or final emancipation. Purporting, meeting and satisfying these conditions =
are
condensed in this word atah.
It is argued that Karma is full of
pain and pleasure; Brahman is above karma, full of Bliss; that is reason en=
ough
to know Brahman. Before anyone desires to know Brahman, one has to have mor=
al
and spiritual attributes, without which Brahman is not knowable or attainab=
le.
Brahman is Grace; knowing him earns benefits. Madhava suggests three paths:
Path of enquiry, study of Brahman and Vedas; path of six morals; devotion to
Lord and Vairagya. As science needs validation of principles, religion
needs scrutiny of its revealed wisdom. Since Brahman is Pure Consciousness =
and
absolute Intelligence, it takes direct intuition to know Brahman, which is =
mistaken
for a Sarira (body), Indriyas
(sense organs), and Manas (mind). In trut=
h,
Brahman or Self is different and distinct from the above. Self is subject a=
nd
the rest is object; Self is self-luminous like the sun and therefore imparts
light to other objects. The Jiva (individual soul) is a derivative of Atman=
or
Brahman and thus what is undifferentiated, indifferent and attributeless,
becomes differentiated, determinate and limited; the subject Brahman (the P=
ure
Universal Self) emits Jivas which are laden with Upadis. Upadi =3D limitation; a substitute which has =
the mere
name or appearance. When the indifferent becomes the determinate with the
acquisition of body and organs, it (jiva) acquires the ability to act and
enjoy. If the Jiva wants salvation or to merge back into the Self, Brahman =
or
Atma, it should be able to discriminate between the Self and the not-self
(Atma-anatma-vastu-viveka). Atma-anatma-vastu-viveka =3D Self-not-self-Essence<=
/span>-discrimination=
. The ability to tell the difference between =
the
Self and the non-self helps in attaining Moksa.
Ramanuja (R) regards Brahman as
Narayana, full of auspicious qualities and free from imperfections. He is t=
he
creator, preserver and destroyer. The world is real. Sankara's thoughts rest
mostly on Parabrahman, the transcendent entity, while R always talks about
Isvara, the manifest entity. To put it simply, Sankara is a dreamer a=
nd
Ramanuja is an of advocate of WYSIWYG (What You See Is What You Get). =
For
Sankara, Universe is a dream and the dreamer is Brahman; Sankara and Brahman
are one; remember the Universe of Brahman is His own reflection in the
mirror. For Ramanuja, the universe is a palpable breathing reality wh=
ich
is alive and kicking and comes from Brahman. Brahman and Ramanuja are=
one
and yet the internal complexities of Brahman makes Him stand out from him; =
it
is Oneness with a qualified difference.
Section 2: God the Hypostasis of the world<=
/p>
1.1.2जन=
्माद्यस्य
यतः| janmādyasya yatah.
जन=
्मादि =3D =
अस्य=3D asya =3D of this; यतःजन्म=
;ादि =3D =
janmādi=
=3D
source, birth; अस्य=3D asya =3D of this; यतः=
=
=3D yatah =3D from which.
Brahman is the origin of the world=
. (The
world comes from Brahman, lives by Brahman and dies by Brahman.)=
Brahman is the creator, maintainer=
and
destroyer of this world. Madhava and others add to the primary three qualit=
ies
of Brahman other attributes: Niyati (control, destiny, fate), Jnana (knowle=
dge,
enlightenment), āvrti (ignorance), bandha (bondage), moksa
(liberation), tirobhavam (obscuration), anugraha (grace). This expanded list
covers Madhava's, Srikantha's and Saiva Siddhanta's elements.&n=
bsp;
The embodied souls come from Brahm=
an,
live by Brahman, die by Brahman, and return to Brahman. The recent tsunami (12/2004) destroyed and impaired the li=
ves
and well-being of many lives and nations. Everybody tried to explain =
the
events. The geologists explain the physical nature of plate tectonics and t=
he
creation of tsunami waves. Science and Spirit for the most part have parall=
el
course and very seldom converge. Science has difficulty with things it cann=
ot
hold, see, hear, taste and measure. Science is good in explaining how thing=
s happen
and not the why of it. The purveyors of karma see the resolution of Prarabh=
da
karma on a massive scale where every life or limb follows its destiny. Since
karma is self-made, karma puts people in and out of danger. Karma brings de=
ath
and deprivation on an individual, national and international level and scale
with precise resolution. The Lord says, I
am Time, the great destroyer of the world and the people. The Lord,
according to the Hindus, does not for the most part interfere with the
resolution of Karma but makes sure its integrity and function are well
preserved.
Arjuna sees with shock
and awe the destructive power of the Lord=
in
his Universal form.
BG11.24:On seeing, You g=
low in
many colors and touch the sky with wide-open mouth and large lustrous eyes,=
my
soul deep inside shakes in fear. I find neither support nor tranquility, O
Vishnu.
BG11.25:On seeing =
your
formidable teeth, your faces, the Time's (all-consuming) fires, I know not =
my
sense of direction and find no refuge. Give me grace, O Lord of Gods and the
Refuge of the Universe.
BG11.26:The sons of
Dhrtarastra together with hosts of kings, Bhishma, Drona, Suta Putra (Karna)
and chief warriors on our side, (continued)
BG11.27:are rushing and entering your fearful (mouths) with
formidable teeth. Some of them are caught between (your) teeth with heads
crushed (to a pulp).
BG11.28:As many (swift) currents of rivers rush towards (Abhim=
ukhah)
the ocean, so are the brave men of this world entering Your flaming mouths.=
BG11.29: Moths enter a blazing fire at full =
speed
for destruction, and similarly, all people enter your mouths at full speed =
for
their destruction.
BG11.30:As you devour all people from all directions by Your f=
laming
mouths, You are licking. Your terrible radiance filling the whole world is =
scorching
it, O Vishnu.
11.31:Tell me, who are Y=
ou
with a terrible form? Salutations to You, O Supreme God, have mercy. I wish=
to
know You, the primal One, for I do not know your activity.
BG=
11.32:Sri Bhagavan said:
I am Time,=
the
great destroyer of the world and the people. Even without your active engagement or participation,
all these warriors in the opposing armies will cease to exist. =
The complexity of natural forces, =
the
relative position and stability of stars, planets and moons of the universe,
the expansion and destruction of the far-off places in the universe a=
re
beyond human comprehension and mind; that leads to a Being of omniscience,
omnipotence and omnipresence, whom we call God.
The Parabrahman is Primary
essential Brahman (svarupa laksana--intri=
nsic
essential qualities of a vastu or object--svarup=
a
=3D own form; Laksana =3D marks or attrib=
utes); Isvara is accidental Brahman or Mayabrahman wit=
h TatasthaLaksana.
Tatastha: a property distinct from its na=
ture
and yet that by which it is known; spiritual essence; declivity or downward
sloping side of anything. For practical purposes Parabrahman is Primary
Essential Brahman, while Isvara is secondary (accidental) Brahman, a
subsidiary, or a surrogate. Isvara being the clinical entity is the Creator,
maintainer and destroyer of the world. Tatastha Laksana's main attribute is
possession of Maya.
Tatastha =3D is derived from Tatas=
meaning a slope, a bank, margin. The bank of a river
is land and river; It is covered with water when the river rises, it =
is
dry when the river recedes; thus the bank is both land and water; it belong=
s to
both. Isvara's Tatastha or marginal transitional Sakti, maintains &nb=
sp;a
relationship with both the spiritual word and material world. Likewis=
e,
Jiva has one foot in water (spirit) and one foot on land (matter). Brahman's
svarupa Lakshana is transcendental and eternal, while Isvara's tatastha Lakshana is accidental. =
; No one
really knows the (svarupa Lakshana) qualities of Parabrahman. Let me give you an
example. Water in liquid state is its intrinsic natural own state in
ambient room temperature; that is Svarupa Lakshana (primary essential physi=
cal
quality of water). When you submit water to cold stress, it becomes ice and
stays as ice as long as the cold stress is maintained; that is Tatastha
Lakshana (accidental or marginal quality). Accidental quality is
transient; once the cold stress is removed the ice cube comes back to its
original liquid state of water. Likewise Mayabrahman or Isvara reverts
back to Parabrahman, when He is not creating, maintaining or destroying the
universe. Jiva also has Tatastha Lakshana because he is part spiritual
and part matter.
Let us take another example. =
Ringling Brothers and Barnum and Bailey Circus trains
people to be clowns. When Mr. XYZ is home with his family, he is his own man
and nobody's clown; that is Svarupa Lakshana<=
/span>.
When he is all padded, painted, powdered, dressed and fitted with clownish
nose, ears, oversize shoes, he becomes a clown for the duration of his act;
that is Tatastha Lakshana. =
Tatastha: accidental=
, subsidiary, incidental, marginal
(one foot in the world of spirit and one foot in the world of matter.)
Madhava Acharya does not like
characterization of Brahman as Tatastha Brahman.=
Creation
is not an accident but an essential function of Brahman; thus the word <=
span
style=3D'color:blue'>tatastha is inappropriate. He cites an exam=
ple:
If the crow sits on a house, its association with the house is an accidental
event. Brahman's feature, creation, is an essential element in defining Bra=
hman
and not an accidental element. Creation, maintenance and destruction =
are
the major criteria of Brahman in modern
terminology. Among Saiva Siddhantists, the major
criteria are five: creation, maintenance, destruction, obscuration, =
and
Grace. He believes that God or Isvara is separate and distinct from the sou=
ls
and the inanimate objects.
Is creation of the world and being=
s an
accident? My interpolation: It is like people talking about planned pregnan=
cy
and unplanned and accidental pregnancy; God cannot be associated with unpla=
nned
anything; accidents are the stuff of man and not of God. =
Section 3: The source of Scripture
1.1.3शास्तî=
1;रयोनित्वात=
381;|śāstra yonitvāt
शास्तî=
1;र=3Dśāstraयोनित्वात्=
; yonitvāt =3D being the source or cause.
Section 3: The source of Scripture
1.1.3शास्त्=
रयोनित्वातî=
1;|śāstra yonitvāt. =3Dśāstra =3D Sastra; sacred
scriptures; योनित्=
वात्
=3D=
=3D
being the source or cause
Purport: Scriptures are the source of knowledge of
Brahman.
This sutra gives two possible meanings: 1. (Brahman) =
the
cause of the sacred scripture, 2. Scripture (says that Brahman) is the caus=
e.
In the first interpretation, Brahman is the cause or source of revelation of
scriptures; in the second, it means that Sacred scriptures say that Brahman=
is
the cause or creator of the world. Both statements say that Brahman is the
cause of the world. It is said that Brahman revealed the Sastras, which say
that the Brahman created this world. Sastras are the intermediary messengers
between Brahman and the world. According to Sastras, Brahman was the reveal=
er
and not the formulator of Sastras, meaning they existed even before Isvara.=
No
one knows who formulated the Sastras; they are like the natural phenomena l=
ike
magnetism, gravity and so on and so forth. Sastr=
as
came out of Isvara like the exhalation of breath. Isvara brings them=
out
at each Kalpa, as they existed in previous Kalpa.
Sacred texts are subject to scruti=
ny
as science scrutinizes nature, biology, and the rest. In the modern world t=
here
are at least two kinds of people: 1. those who want scientific proof of the
existence of God 2. those who are ready to take up arms to punish those who
don't believe in (their) god. Not even Sarasvati, the goddess of spee=
ch,
has adequate words to describe Brahman; it is like describing the taste of
sugarcane juice, dates, jaggery and milk to some one who never tasted any of
them. What is beyond perception by the senses is Brahman and It is
described in Vedas. All means of endeavor to prove the existence of
Brahman are futile; scriptural authority is the only evidence of his
existence. You cannot prove the existence of a microbe unless one has=
the
ability to culture, grow and see them under the microscope. The
philosophy of enquiry has six doctrines: Nyaya, Vaisheshika, Samkhya, Yoga,
Mimamsa and Vedanta (logic, apprehension by differences, Tattvas, Yoking, i=
nquiry,
Vedic ritual being the means of salvation. All of them provide indirect
evidence or subjective experience of Brahman, which cannot be put in words.=
=
; &n=
bsp;
Section 4: Concordance of Texts
1.1.4 त&=
#2340;्
तु समन्वयात&#=
2381;| tat tu samanvayāt
तत् तु tu =3D but; समन्वयात्=3D samanvayāt =3D by virtue of concordance or
coordination of different texts.
That Brahman is described in the
sacred texts in different ways. Where they agree in their characterization =
of
Brahman is what Brahman is. Brahman is subjected like every entity to the
following rigorous measurements. 1. Concordance and linkages follow a patte=
rn.
There must be concordance between original conception (upakrama) and conclu=
sion
(Upasamhara). 2. reduplication, repetition (Abhyasa), 3. Incomparable, not
having existed before (apurvata) 4. End result (Phala), 5.
Explanation of meaning (Arthavada). 6, connection and combination (Yukti).
Scientists work in their labs using these criteria which the Sastras advoca=
ted
eons ago.
Brahman satisfies all six criteria and possibly more =
that
a human hasn't thought of. Criterion 3: He is incomparable; He is second to
none. Thus, apprehension of Brahman through rituals and logical earth-bound
reasoning is impossible. Different religions seem to compartmentalize man i=
n to
several disparate groups. At the time Brahma Sutra was written, there were =
many
disparate doctrines. To bring them all together and finding a common ground=
is
reconciliation (Samanvaya). This is true today as it was eons ago. Brahman =
here
is a generic name for the Force we are trying to understand; some call it G=
od.
He is the Centripetal Point, towards which all religions and their people m=
arch
in search of him. They call Him by different names. God is one, His names a=
re
many; many are the paths to reach Him; one is no better than the next one.
Different seers, prophets, and messiahs individually take them to God by
whatever route he has laid out for his people. Thus, there is no one road, =
but
only one God. That is Samanvaya. People jumping =
from
one road to another road in the act of conversion hoping they will get to t=
he
Centripetal Point faster is a questionable notion.
=
=
Hinduism contains in it the de facto basis of all
religions; it is the confluence of all religions and yet recognizes the
importance of each religion. To be a Hindu is to be a Christian, a Muslim, a
Jew.... It encompasses religious principles of all religions. Hinduis=
m is
a rainbow of all religions.
=
Diversity is built into every aspect of humanity. In
olden days, the Seers, the Rishis, the Sadhus, the Prophets and Messiahs
thought of the universal nature of God and yet were pressured by local
politics. Every one of them thought his was the right path. India was the
cauldron of many faiths and beliefs from time immemorial; there was tension
among and between groups; they had to find a common ground, tolerant of each
other. Accommodation and absorption of various faiths in to one unify=
ing
faith resulted in Sanatana Dharma (eternal order=
), the
proper name for Hinduism. Hinduism became one religion that accommod=
ates
and contains all religions and their precepts under one umbrella; thus,
Hinduism contains all ennobling features and ideals that other religions
advance. And yet some ugly excrescences (to use the words of Gandhi) grew on
its body such as caste system, which though outlawed by the constitution is
still practiced to this day. It is the merciless upper class suppressing the
Dalits for their own advantage in education, jobs, and home and land owners=
hip.
Some Hindu religious leaders still maintain the so-called Varnasrama Dharma=
and
want to keep each caste in its own tight compartment, so that the upper cla=
ss
stays on the top and the lower class stays in the bottom. This they call, b=
y an
oxymoron, Dharma, meaning justice. Recently (5/2006) students of high=
er
(medical) education protested against Government's decision to continue to
admit lower caste students on a quota basis. No one knows where justice and
equality stand in their dispute with the Government. The lower castes
were the neglected bunch until independence; since then, they received
preferential treatment for admission into medical colleges on a quota
basis. The protesting higher caste students with the backing of paren=
ts
and medical association question the Government's decision to continue the
preferential treatment. The lower castes question the validity of the prote=
st
for they were the suppressed class for thousands of years; a few decades of
preferential treatment will not set things right, according to their claim.=
Sati, the old practice of death of the wife in the
funeral pyre of her deceased husband was banned for ever by the British dur=
ing
the the Governor-Generalship of Lord William Bentinck (1825-1835) under the
moral influence of Ram Mohan Roy. Thank you, Brits! Animal sacri=
fice
still continues, though less than before. Human sacrifices were not unheard=
of
in the ages past. Another blot on the Indian psyche is the bride-burning wh=
ich
the groom and his family perpetrate on the bride for having not brought hoa=
rds
of riches (dowry). The revival of Hinduism owes its thanks to the Acharyas,
Alwars, and Nayanars, who brought the converted Hindus back to their fold f=
rom
Jainism and Buddhism, which have excellent credentials to stand on their ow=
n merit.
iiksteh =3D on account of seeing; na =3D not; asabda=
m =3D
not founded on the scripture.
Sabdam is sound; asabdam is that not in the sound. Sound here means o=
ral
tradition or verbal authority.
iiksteh =
=3D on
account of seeing; na =3D not; asabdam =3D not founded on the scriptu=
re.
Sabdam is sound; asabdam is that not in the sound. Sound here means oral
tradition or verbal authority.
Purport: On account of seeing,
creation did not come from Matter as attested in scriptures.
Pradhana and the Self are not the same; they are not
equipotent. Seeing induces thought which along with Will and Knowledge indu=
ces
Action. Upanishads do not mention that Pradhana (matter) is the cause of the
universe. Pradhana is not the one that takes the individual soul to salvati=
on.
All Upanishads concur on Brahman as the origin of the universe and beings a=
nd
the source of revealed wisdom.
This is called Iccha, Jnana and Kriya (Will, Knowledg=
e,
and Action) by Saiva Siddhantists; Isvara exercises these three faculties f=
or
the act of creation. Matter cannot arise on its own, incorporate itself wit=
h a
soul, later embody the soul and lastly give life to the embodied soul. All =
this
is done by a perceiving God.
This is an argument against Sankhya
philosophy, which states the world originates from unconscious Pradhana
(matter). Prakrti, Maya and Pradhana are approximate words (synonyms) and
stress the material origin of life. Sankhya philosophy states that
non-intelligent matter, Pradhana has three qualities, Sattva, Rajas, Tamas =
from
which the world arises. Scriptures do not support this view. A conscious element with a Will is the origin of the w=
orld.
It had the Will and Knowledge, both of which indicate thinking and percepti=
on
(seeing and thinking) on the part of the Witness. It said, "I se=
e; I
want to be many; I want to multiply. " Saiva Siddhanta states that the
creator has three qualities: Will, Knowledge and Action; the Will and knowl=
edge
translate into action, that is creation. Thus, creation is the result of
thought, will, and knowledge, all of which need Supreme Consciousness for t=
heir
function. Matter is a secondary factor.
Ramanuja advances the theory of
Isvara, Cit and Acit as the triad. Isvara, the clinical Brahman, Saguna
Brahman, or Maya Brahman who has as its body Cit (sentient beings) and Acit
(the non-sentient beings and matter). Saivites advance the view that =
Siva
and Sakti, being Brahman, are both players in the creation of the universe =
and
Siva acts through Sakti who employs Maya to produce 36 Tattvas to create so=
uls,
beings, and matter.
Vijnana Bhiksu is of the opinion t=
hat
Brahman is a person who has the perception and desire, which are not the
qualities of unconscious Pradhana. Uphanishads advance the theory that Prak=
rti
or Pradhana is the cause of the world and mention Maya as the power of
God. Sankara is of the view that Brahman's power, Maya, is part of
Brahman and under the control of Brahman. Brahman-dependant Maya is the cau=
se
of the world, which is real only when considered in relation to Brahman.
gaunah =3D secondary, subordinate, unessential. cen: if. na=
=3D
not. ātma-sabdāt =3D be=
cause of
or on account of the word ātma or Self.
=
;
gaunah =3D secondary, subordinate, unesse=
ntial. cen: if. na =
=3D
not. ātma-sabdāt =3D beca=
use of
or on account of the word ātma or Self.
Purport: the word "Seeing" in these
Sutras denotes the Self that is the actual Seer; the word "Seeing&q=
uot;
is not used in a figurative or secondary sense , when it comes to the Self.=
Atman (Self) sees and thinks and is
the primary seer and thinker. In other passages, phrases like "Fire thinks" and "Water thinks" actually mean that the
Atman is the primary seer and thinker. Let us take the phrase: the camera sees. The camera actually does n=
ot
see; the eye (the cameraman trained his camera on the image) is the actual
seer; more specifically, the Conscious Self that owns the eye is the seer. =
In a
similar vein, Prakritic products are the secondary players, seers..., while=
the
Atman is the primary player, Intelligence, Witness, and Consciousness. =
; Pradhana is secondary and in modern
parlance the alter ego of Atman. Without Atman, Pradhana cannot see
and cannot function. Being the surrogate of Atman, Pradhana thinks, s=
ees,
acts as it were. Thus Sankhya equates Pradhana with Atman, which is a
false notion. If there is no mind and consciousness (the
Self) the seeing (anatomically and physiologically functional) =
eye
has no value.
Gaunah can r=
efer
to Saguna Brahman with attributes. It is secondary, while the primary is
Parabrahman without attributes. To be called Saguna Brahman, It has to
have Maya (Prakrti) associated with it. Baladeva asserts that the word
"Self" belongs only to N=
irguna
Brahman (Para Brahman) without Prakrti.
tan-niṣ̊=
9;hasya =3D to that-of the devoted; moksopadeśāt=3D =
release, liberation, salvation + because of instruction or advice or prescription
=3D because of instruction of liberation.
<=
/p>
=3D to that-of the devoted; mokṣopadeśāt=3D release, liberation, salvation + because of instruction or advice or prescription =3D
because of instruction of liberation.
Purport: When you concentrate on or devote yourself to
the Self or Brahman, which is intelligence, release is at hand. That is the
instruction for liberation mentioned in the sacred texts.
Devotion or concentration on non-self is cause of all
miseries of the world. Sankhya philosophy which advances Pradhana, does not
mention that it can obtain release.
1.1.8. हेयत्व&=
#2366;वचनाच्
च|
heyatvāvacanāc ca
heyatva =3D worthy of dispo=
sal; a-vacana =3Dabsence
ofspecial assertion or statemen=
t; ca =3D and.
Purport: And Pradhana cannot be addressed as Self j=
ust
because of absence of special assertion that Sat (Brahman) is Self in the
scriptures. Since Pradhana has a purpose to serve, it does not deserve to=
be
rejected.
heyatva =3D worthy of disposal; a-vacana =3D absence =
of special assertion or statement; ca =3D and.
Purport: And Pradhana cannot be addressed as Self just
because of absence of special assertion that Sat (Brahman) is Self in the
scriptures. Since Pradhana has a purpose to serve, it does not deserve to be
rejected.
[Brahman is Sat (Being); Pradhana is Asat (non-being)=
;]
there is no statement in the scriptures that knowing Pradhana is the
preliminary step before apprehending the Real that is Brahman. If such were=
the
case, there would be instructions to cast aside the preliminary definition =
of
Brahman as Pradhana. There is no such statement.
Brahman is Sat or Self. That is not a reason to disca=
rd
the notion that Self is Sat. Pundits say that they use arundhati nyaya
(arundhati axiom or principle) to illustrate a fact by going from general to
specific point. Arundhati is a small star; to point out the star, the teach=
er
draws student's attention to a big star first and later to the specific nea=
rby
small star. Similarly, student's attention is drawn to Pradhana (non-being)
first and later to Self or Sat (Being). Example: Somebody is flying from In=
dia
to go to Brooklyn. He wants it pointed out on the map. The guide points to =
New
York City first and then to Brooklyn and the specific address: that is
Arundhati principle.
Nimbarka is of the opinion that
Pradhana is not Self; Pradhana has a secondary role in relation to Self and=
so,
does not deserve to be discarded. Pradhana does not obtain release from
Samsara; yet, Pradhana has a purpose to serve and that is the reason why
Pradhana is mentioned in the scriptures.
By knowing Brahman everything is
known. knowledge of Pradhana is incomplete knowledge; Pradhana, the unconsc=
ious
element, cannot be the source of conscious beings. Knowledge of Pradhana do=
es
not lead to knowledge of Brahman; lower knowledge does not lead to the High=
est
Knowledge.
1.1.9. स्=
वाप्ययात्| sv=
āpayayāt
sva =3D the Self, atman. ap=
yayāt
=3D on account of entering, merging or vanishing
sva =3D the Self, atman. apyay=
7;t =3D
on account of entering, merging or vanishing
On account of the individual self
entering the Great Self (during deep sleep) or on account of self entering =
into
its own Self.
The individual self is an amsa
(fragment) of the Great Self which resides in the spiritual heart. When a
person is in deep sleep, his self merges with the Great Self. He is out of
touch with the world around him. That is when we are in temporary bliss; in
deep sleep, we are not what we are; we are plugged into the grid that is Se=
lf;
we merged with the primordial substance; at that stage and time, we are not
male, female, banker, doctor, thief, politician... The Real is the Great Se=
lf
and it cannot be Pradhana, mere matter.
We involute (get absorbed or merge)
into our own Self. My own intelligent self cannot involute or merge into an
unconscious Pradhana. It is a reversible merger with the Self; we merge in =
deep
sleep and emerge out of merger when we awaken.
1.1.10. गê=
0;िसामान्यात=
381;| gati-sāmānyāt
gatisāmāny=
57;t.
gati: teaching, view, course,
means. sāmānyāt=
=3D on account of uniformity, universality.
On
account of universality of the view (of the scriptures Brahman is regar=
ded
as the cause).
gati <=
span
style=3D'color:maroon'>sāmānyāt. gati:
teaching, view, course, means. s&#=
257;mānyāt
=3D on account of uniformity, universality.
On account of universality of the =
view
(of the scriptures Brahman is regarded as the cause).
=
Vedanta
texts hold the consensus that the cause of the world is the intelligent
Brahman. There is no disputation on that point.
Taittiriya Upanishad (2.1.1): From=
the
Self (Brahman) arises the ether which is the basic progenitor substance or
element for everything in the universe.
1.1.11. श्=
रुतत्वाच्
च |=
srutatvāc ca
srutatvāt: because it is sai=
d in
the Sruti, Vedic Texts. ca =3D and=
And because it is stated in Sruti
(that the Brahman is the cause of the world).
ca srutatvāt:
because it is said in the Sruti, Vedic Texts. =
ca
=3D and
And because it is stated in Sruti
(that the Brahman is the cause of the world).
Svetasvata=
ra
Upanishad (6.9) states that Brahman has no master, mark or ruler. He is the
only cause and the Lord of all deities presiding over all sense organs. The=
re
is no one who begot him or lords over.
Section 6 (Verses 12-19): The Supreme, the Bliss Galore1.1.12. आन=
न्दमयोऽभ्यì=
6;सात् । ānandamayo' bhyāsāt<=
/o:p>
ānandamayaabhyāsāt =3D b=
ecause
of repetition.
ān=
andamaya
=3D Full of Bliss. abhyāsāt =
=3D because
of repetition.
Brahman is full of Bliss because
repetition (repeated reference to) of Bliss in sacred scriptures refers to =
the
highest Self.
1.1.13. वि=
कारशब्दान्
नेति चेन् न प=
्राचुर्यातî=
1;।
Vikāra sabdān neti cen na
prācuryāt
vikārasabdāt =3D because of Sabda (word) signifying
modification; na iti cet: if it is
assumed that it does not (refer to the Highest Self). na =3D not so; prācury=
āt
=3D because of abundance.
vikārasabdāt
=3D because of Sabda (word) signifying modification; na iti cet: if it is assumed that it does not
(refer to the Highest Self). na =3D not
so prācuryāt =3D becaus=
e of
abundance.
Bliss cannot be a modification; if=
it
is so it cannot be Brahman because He is immutable and beyond change. He ha=
s an
abundance of Bliss.
1.1.14. तद=
्धेतुव्यपदí=
5;शाच्
च । taddhetu vyapadesāc ca
tat: of it (bliss); hetu:
cause or reason; vyapadesāt: becau=
se
(Brahman) is designated; ca: and=
tat:
of it (bliss); hetu: cause or reason; <=
span
style=3D'color:maroon'>vyapadesāt: because (Brahman) is designa=
ted; ca: and
Purport: Brahman is Bliss; in order to dole out bliss=
, he
must be full of Bliss.
1.1.15. मान्त्&=
#2352;वर्णिकमेव
च गीयते । mānta-varnikam eva ca gīyate<=
/o:p>
māntravarnikam =3D what is described in Mantra; eva =3D the same ca =3D an=
d; gīyate =3D is sung.
māntravarnikam =3D what is described in Ma=
ntra; eva =3D the same ca
=3D and; gīyate =3D is sung.<=
/o:p>
Purport: And the same (Brahman)
referred to in the mantra is sung.
netararo =3D na+itarah =3D not + the other; anupapatteh: failure of proof, inadequately
supported.
Brahman
is bliss; the other (individual soul) is not bliss because of failure of
proof.
netararo
'nupapatteh. netararo =3D na+itarah=
=3D not +
the other; anupapatteh: failure of proo=
f,
inadequately supported.
Purport:
Brahman is bliss; the other
(individual soul) is not bliss because of failure of proof.
Isvara possesses three qualities: =
Iccha (Desire or Will) Jnana
(Knowledge) and Kriya (Action). Man, the
individual soul, has to possess knowledge before he can employ his will and
action. Isvara's functions are at the highest level of Will, a will to crea=
te,
which an individual soul cannot do. Isvara possess the knowledge to create =
and
thus act on his will.
bheda =3D difference;
vyapadeśāt =3D designation, information., on account of declarati=
on; ca
=3D and
Purport:
On account=
of
declaration of the difference (between Brahman and the individual soul, One=
is
the donor and the other is recipient of Bliss).
1.1.18. का=
माच्
च नानुमानाप&#=
2375;क्ष।kāmāc ca
nānumānāpeksa
&nb=
sp; =
kāmāt: on account of desire; =
ca =3D and n=
a:
not; anumāna + apeksa:
inference + dependence on.
=
; &n=
bsp;
kāmāt: on account of desire; ca =3D and na<=
/span>:
not; anumāna + apeksa:
inference + dependence on.
Brahman has Desire or Will (to bec=
ome
many). Pradhana does not possess the Will necessary to be the creator of the
world. Inference made by Sankhya doctrine that Pradhana is the creator of t=
he
world is faulty. Will, desire, or volition is possible only for a conscious
Being and not for blind matter.
1.1.19. अस्मिन्न् &=
#2309;स्य
च तद्योगं शा=
;स्ति।asminn asya ca tad yogaṁ
śāsti
asmin: in=
him asya: his ca: and
tad; that =
yogam:
union; śāsti=3D teaches.
Sa=
cred
Text teaches the yoga (union) of the individual soul with THAT
(Bliss of Self).
asmin: in him=
asya: his ca:=
and tad; that yogam:
union; śāsti=3D teaches. <=
/o:p>
Sacred=
Text
teaches the yoga (union) of the individual soul with THAT (Bliss of Self).<=
o:p>
Ananadamaya is Bliss galore, Bliss in abundance, whose
support is Brahman. All lives live on a fragment of this Bliss of
Brahman. Sankaracharya presents a view of Bliss in relation to indeterminate
(ParaBrahman) and determinate Brahman (Saguna Brahman). He says that =
ananadamaya-atma or =
Bliss
galore Self is the determinate Brahman, whom we commonly refer to as
God. He asserts that indeterminate Brahman is transcendental and noumenal a=
nd
therefore cannot be given a temporal label with qualities. Creative aspect =
of
Brahman comes from the determinate temporal Brahman, which means he creates=
and
a fragment of His Bliss lives in all lives.
When the individual soul obtains
Brahma Vidya, it merges with the Self of Bliss. Brahma vidya is not mundane
knowledge of the world but spiritual knowledge: you are the self and not the
body. This union is Turiya and Turiyatita.
Turiya is Spiritual Transcendental
consciousness. Visva, Taijasa, and Prajna merge and fuse sequentially. Turi=
ya
is without any attributes. It is santam, sivam, and advaitam (peace, goodne=
ss,
and nondual), for didactic purposes.It or He is the Self. Objective consciousness is absent and its seed=
is
absent. Ramana Maharishi calls this “Wakeful Sleep.” Turiya is
present and functional in the perfected ones, even when they are awake. In
Turiya, there is an irreversible union with Brahman: There is Oneness with
Brahman. There is a permanent Metaphysical Unity. There are four progressive
Turiya states, one deeper and subtler than the earlier one. The silence that
follows the Sound AUM corresponds to this state. (See Below, compared to le=
vel
one.) The presiding deity is the Supreme Vāsudeva Himself; He is V=
7;su
and Deva, meaning an indwelling God.
If an aspirant meditates on Brahman in all his four p=
arts
(AUM-Silence) he becomes non-dual with Brahman.
Ramalinga Swamigal of Madras (1823-1874 C.E.) explains
Turiya as follows: 'I became it; It became me.'
The following is from Trumular's Tirumantiram. Yogi g=
oes
into the 4th state of consciousness.
(4B) Para Turiya: Jiva
realizes Brahman; and union, absorption, or merger takes place; they are st=
ill “NOT”
united in essence. Duality is still apparent between object and subject, Ji=
va
and Brahman. It is worthwhile to remember that Brahman, the all-knowing
subject, can never become an object.
(4C) Brahman Turiya: =
Jiva
unites with Brahman, and is fully absorbed and integrated into One Being. <=
o:p>
(4D) Beyond Turiya: J=
iva
and Brahman become ONE as butter is poured into butter, and water is mixed =
with
water. It is an undifferentiated and homogeneous state of subject-object
fusion.
(Saiva Siddhanta:
Siddhantists say that this Turiya state is experiencing of Suddha Vidya of
Suddha Tattvas through Samadhi yoga. Turiyatita<=
/span>
[the fifth state] is experiencing higher states of Consciousness as follows=
.)
Saiva Siddhanta point=
s to
another state beyond Turiya called Turiyatita, [=
which is consolidation of Turiya], which has two phas=
es: Un-mesham Conscious=
ness,
the opening of the eyes (Isvara Tattva<=
/span> is attained) and N=
imesha Consciousness, the closing of the eyelids (Sadasiva Tattva is
attained). Un-mesham is opening of the eyes; Nimesha is closing of the eyes.
Sadasiva Tattva (Nimesha) experience and Consciousness are deeper and purer t=
han
the Isvara Tattva (Un-mesham) Consciousness, and the yogi enjoys equality with Si=
va,
when Siva reveals his Grace to the Yogi, who is in union with the Self of
Bliss. For more information on Suddha Tattvas, refer to TATTVAS-36.htm
For more information on Turiya and Turiyatita, go to =
BG12 commentary on
12.1.
Antah: within; tad-dharma:
that (his) dharma, qualities; upadesāt<=
/span>:
because of teaching or instruction.
Antah
refers to the Supreme Brahman in the sun and the eye. Brahman is the Li=
ght
of the Sun and the eye.
Antah: within; tad-dharma:
that (his) dharma, qualities; upadesāt:
because of teaching or instruction.
Antah refers to the Supreme Brahma=
n in
the sun and the eye. Brahman is the Light of the Sun and the eye.
The golden person in the sun and t=
he
person within the eye are the Supreme Brahman. It is said that the divine
resides in the sun and the eye. The divine person in the sun is called Ut a=
nd
the one in the eye, Sāman or Rk. Sankara is of the view that the
golden person in the sun is the Saguna Brahman, aka God, the object of wors=
hip
and meditation. Brahman can assume any form to please and grant bliss to his
devotees. Srikantha is of the opinion that the golden person inside the sun=
is
Siva and his two eyes are the sun and the moon. His third eye stays closed.=
Bhagavad Gita: 7.8: I am the taste=
in
the water, O Son of Kunti, I am the light in the=
moon
and the sun, the pranava (AUM) in the Vedas, sound in the ether and =
the
virility (manhood) in men.
13.17: He (that) is the li=
ght of
all lights. It is said that He is beyond Tamas (darkness). He is
knowledge; He is the object of knowledge; He is knowledge to be attained; a=
nd
He is situated in the hearts of all.
(Purusam Mahantam Aditya-varnam Tamasah parastat =3D =
The Supreme Person of Sun color is beyond darkness
[SvetāsvataraUpanishad 3.8] )
In praise of the sun.=
Gayatri<=
span
style=3D'font-family:"Arial Unicode MS","sans-serif";color:black;mso-bidi-l=
anguage:
TA;mso-bidi-font-style:italic'>, the sacred
mantra of 24 syllables, is recited by
Brahmanas in their daily worship. Vaidika (Sanctioned =
by
Vedas) Gayatri is a seed mantra and the Vedas are ensconced in it. <=
span
style=3D'color:fuchsia'>Vaidika Gayatri:&n=
bsp;
Ombhur-bhuvah-svah tatsavitur
varenyam bhargo devasya dhīmahi dhiyo yo nah prachodayāt&#=
8212;
Om, earth,
atmosphere, and heaven, we meditate on the adorable glory of the radiant su=
n;
may he inspire our intelligence—translation by Dr. Radhakrishnan.=
Sandya (junctional [transitional time zones] prayers—sunrise, =
noon
and sunset) is performed three times a day.
Brahma Gayatri: “paramesvaraya Vidamahe; Pasa-tattvaya dhīmahi;=
tan
no Brahma Pracodayāt.” Purport: “may we know the Supreme Lord; let us contemplate on the Supreme Essence; and may that Brahman direc=
t us
– “Introduction to Tantra Sastras” by Sir John Woodroffe.=
Coming back to Vaidika Gay=
atri
mantra, Yogi Yajnavalkya explains it as follows. Tat =3D that; Savitri, derived from Su,
“to bring forth.” Savitri (the Sun) is the Bringer-forth
of all that exists. The universe begins and ends in the Sun, who is the eye=
and
makes the day. Time is in him.Bharagah is<=
span
style=3D'color:blue'> Aditya-devata. <=
/span>Adi =3D beginning=
from or
source. Devata =3Dgod. Aditya-devataalso means the d=
weller
in the region of the Sun.Since he is the indweller, he
is compared to the soul (atma) that resides in our body. The sun is the lig=
ht
in our eyes, and the light in our soul. He resides in the outer ether and a=
lso
in the inner ether of our spiritual heart which is located in right chest
cavity. He is the smokeless fire. The indweller in the region of the sun is=
the
same indweller in the spiritual heart. Bh=
argah is derived from Bhrij, “to ripen, mature, destroy, reveal, shine.=
221; The Sun=
brings
forth, transforms, matures, and ripens, and (destroys) all entities on eart=
h.
He reveals by his light. He destroys the whole universe by his fire at
dissolution (Pralaya). (Some scientific
facts: Sun is 743 times the total mass of all planets and 333,000 times the
mass of the earth. The central core of the sun is 100 times the density of
water. It is a mass of gas; all elements exist as atoms with very few
molecules. The temperature at the core is 15 million K and at the photosphe=
re,
it is 5,800K. The sun will continue to burn the hydrogen fuel for the next =
100
billion years.) Bha =3D divide,ra =3D=
color,ga =3D go
and come. The sun divides all objects, h=
elps
reveal their colors and comes and goes (sunrise and sundown). Devasya is the geni=
tive ofDevaand goes with Savituh. Deva =3D
the shining one or Radiant Player, in a nonphysical body, living in the astral plane. The Sun is the radiant player involved in creation,
maintenance and destruction.=
Varenyam =3D adorable.=
Prachodayat
=3D may He direct, inspire, urge, or impel along
the fourfold path of Artha, Dharma, Kamaand
Moksa (Wealth, Duty, Desire and liberation.)=
Dhīmahi =3D Let us medi=
tate upon,
we meditate upon, compare to Dhyana =3D meditation.
bhe=
da:
difference; vyapadeśāt: bec=
ause
of declaration; ca: and anyaḥ: other than....; another.<=
/o:p>
Based on the declaration of
difference, there is another (entity different from the individual souls
abiding in the sun.
bheda:
difference; vyapadeśāt: because=
of
declaration; ca: and anyaḥ:
other than....; another.
Based on the declaration of
difference, there is another (entity different from the individual souls
abiding in the sun.
He dwells in the sun and is inside=
the
sun and yet the sun knows him not; He is the body of the sun, controlling h=
im
(the sun) from inside. He is your Self, the immortal and the inner controll=
er.
Brhd-aranyaka Upanishad III.7.9.
The indwelling Great Self that resides, rules, and
controls every being is different from the individual soul, the body of the=
sun
and all beings. end.
ākāsah:
space; tat: that; liṅgāt:
because of distinguishing mark
The wo=
rd
Akasa (ether) is Brahman because of the distinguishing mark (of Brahman=
).<=
/o:p>
ākāsah: space; tat:
that; liṅgāt: because of
distinguishing mark
The word A=
kasa
(ether) is Brahman because of the distinguishing mark (of Brahman).
Akasa is t=
he
totipotent stem substance (Supplement,=
go to
1: The Stem Substance) in this universe,
equated to Brahman, the source of every being and the universe. It is not t=
he
element ether. Akasa, Vyoman, Kha and Brahman are synonyms.
Udgatha as
Akasa and Brahman.
Chandogya Upanishad (I.9.1-2) says=
the
following about Udgatha, identified with Akasa. All creatures take their or=
igin
from space (Akasa). They come from Akasa and they subside in Akasa, which is
the final goal. This Udgatha is the best and the highest and he who
meditates on Udgatha gets the best and the highest.
Section 9 (V23) Breath is Brahman
1.1.23. अê=
0; एव
प्राणः । ata eva prāṇah=
ata eva: for the same
reason;=
prāṇah:
breath (life is Brahman.)
Breath=
is
life; breath is Brahman. (That is the conclusion of Chandogya
Upanishad--1.11.5.)
ata eva prāṇahata eva: for the same reason;prāṇah: breath (life is
Brahman.)
Breath is
life; breath is Brahman; that is the conclusion of Chandogya Upanishad--1.1=
1.5.
jyo=
tiḥ:
Light; caraṇa:
feet; abhidhānāt=
:
on account of the mention.
Brahman is Light of lights; He=
is
the light in the sun, moon, stars, any light-emitting object, the eye a=
nd
the self in the spiritual heart.
jyoti&#=
7717;:
Light; caraṇa: feet; &nb=
sp; abhidhānāt: on account of the mention=
.
Brahman is Light of lights; He is =
the
light in the sun, moon, stars, any light-emitting object, the eye and the s=
elf
in the spiritual heart.
Chandogya Upanishad (III.13.6)
mentions that Brahman (Purusa) is greater than Gayatri Mantra, because he h=
as four
feet. One foot represents all beings and the other three represent the
immortals in the sky.
1.1.25. छन्दोऽभिध=
66;नान्
नेति चेन् न त=
था
चेतोऽर्पणन=
367;गदात्
तथा हि दर्शन&=
#2350;्
|
chando'bhidhānān neti cen na tathā
ceto'rpaṇanigadāt tathā hi darśanam
chandaḥ: meter (Gayatri); =
abhidhānāt: spoken of; na: not; iti: so; cet: if; na=
: no; tathā: this; cetah:
mind; arpana: offering, fixing; nigadāt: having been declared tathā: this; =
hi:
also; darśanam: being looked at.
Chanting of Gayatri meter does n=
ot preclude
the mention of Brahman. Fixing the mind on Brahman through the meter has =
been
approved or declared; this notion is seen (expressed) in texts elsewhere.=
chandaḥ: meter (Gayatri); abhidhānāt: spoken of; na: not; iti:=
so; cet: if; na: =
no; tathā: this; cetah:
mind; arpana: offering, fixing; nigadāt: having been declared tathā: this; hi=
:
also; darśanam: being looked at.
Purport: Chanting of Gayatri meter
does not preclude the mention of Brahman. Fixing the mind on Brahman through
the meter has been approved or declared; this notion is seen (expressed) in
texts elsewhere.
Gayatri and Brahman have four feet=
or
quarters. To fix the mind on Brahman, the meter is used. <=
/o:p>
Purport: Brahman is the topic of
discussion; it is reasonable to assume that beings are one foot of the four
feet of Brahman. Three feet of Brahman are immortal in heaven.
Reference and explanation:
Chandogya Upanishad (III.18.2-6) s=
ays,
Brahman has four feet or quarters. Speech,
breath, eye, and ear make four feet or four quarters. Now let us go to the
divinities. Fire, air, the sun, and the directions make four quarters or fe=
et.
Explanation: Brahman's body consis=
ts
of speech, breath, eye and ear and the corresponding divinities are the Fire, the Air, the Sun and the Ear. Agni, Vayu, =
Aditya and Quarters=
are their proper names. Speech does not exist without the mind and the
voice box; mind is more important here. Speech, Fire and Agni are corollari=
es;
the same rule applies to the rest.
A story from Chāndayoga Upanishad, fourth Khanda=
is
in order here: Once upon a time, there was a boy, by name Satyakāma,
interested in the study of Vedas. Those days an aspiring student had to know
his lineage before a guru accepted him for studies. His mother Gabāl&#=
257;
said that she was not sure about his lineage, since she was pregnant with h=
im,
while she was waiting on the guests in her father's house. The boy went to a
Guru by name Gautama Hāridrumata and gave him the details of his birth
history. The Guru, impressed by his honesty, accepted him as a student sayi=
ng
that only a Brahmana boy would speak such truth. He initiated him with
offerings in a fire ceremony and sent him out to tend four hundred lean
emaciated and weak cows. The boy said to himself that he would return to the
Guru with one thousand cows. (Note humility and reverence in accepting such=
a
menial task. What is the connection between tending cows and learning about
Brahman?) When the herd became one thousand, a bull alerted him and over a =
few
days during the fire ceremony in the evenings, the bull, and the fire, the
hamsa (swan or flamingo), and the diver bird taught him all about Brahman:
"You should meditate on the four feet of the Brahman." The bull said, "Brah=
man is
found wherever you see." As he worshipped fire, a voice came over from=
the
fire and said, "Brahman is the earth, the ocean, the sky, and the
heavens." Hamsa bird flying by, the next evening said, "The fire =
you
worship is Brahman; the sun, the moon and the lightning are Brahman." =
Next
evening the diver-bird said, "The breath, t=
he
eye, the ear, and the mind are Brahman." When the Satyakāma
reached the teacher, the teacher noticed a glow on his face and inquired who
his teacher was. He replied that he learned from nature and animals and tha=
t he
would like to take lessons from an Acharya to know the Real Goodness (the
Supreme). The Acharya or Guru imparted him the same knowledge. The student =
met
all the qualifications to become a fit student; he sought a wise man; he was
humble, reverent, and inquiring; he was of service to his Guru. The glow on=
his
face and the light in his eyes are external signs of inner glow of the Soul=
in
his heart. The voices he heard were his own and he gained jnāna and
Vijnāna (knowledge and wisdom) while thinking, and tending cows. =
Brahma Upanishad says that Brahman shines in four quarters: navel, (Nabhi), hear=
t
(Hrdya), throat (Kantha), and head (Murdha). These centers correspond to the =
(four)
lotuses (Kundalini Yoga) at Manipura (navel), Anahata (heart), Visuddhi (th=
roat),
Sahasrara (head).
=
;
Taittiriya Upanishad (3.1.1) records a conversation between Varuna and his =
son
Bhrgu Muni.Varuna, upon
questioning from Bhrgu Muni who Brahman is, answers that Brahman is annam (food=
), pranam (life-breat=
h),
caksus (obse=
rvation),
srotram, (se=
nse
perception), mano (mind), and vacam (speech).&nbs=
p;
Annam is matter, observation is sight, and srotram
is hearing. That, from which these come, by which they live, into which the=
y enter
upon death, and which you want to know, is Brahman.
upadeśa: teaching; bhed&#=
257;t:
because of difference; na: not; iti: so; cet:
if; na: not; ubhayasmin: in both; api:
even; avirodhāt: for lack of
contradiction.
upadeśa: teaching; bhedāt: because of difference; na:
not; iti: so; =
cet:
if; na: not; ubhayasmin: in both; api: ev=
en; avirodhāt: for lack of contradiction.=
Purport: The apparent differences =
in
teaching noted in the two texts do not contradict each other.
Text one: Three feet of Brahman are
immortal in heaven
Text two: Light shines above the
heaven.
Explanation: Apparent contradictio=
n:
1. Brahman, the Highest, is in heaven. 2. The Light shines above the heaven=
. The
abode of Brahman is heaven, meaning that there cannot be anything above the
Brahman's abode; but there is Light above the heaven. How do you reconcile =
the
Highest being Brahman and the Light being above it? Which is Superior or
Higher? Brahman and the Light are the same. Sankaracharya gives the followi=
ng
explanation. The falcon sitting on the top of the tree (heaven) can sit the=
re
or fly higher than the tree. This explanation reconciles the textual
differences.
praṇāhtathā: as said before=
, thus; anugamāt: on account of coherent
(textual) connection.
Prana is Brahman; thus life is
Brahman because that is the understanding from the sacred texts.
praṇāh:
breath, life tathā: as said before, =
thus; anugamāt: on account of coherent (te=
xtual)
connection.
Purport: Prana is Brahman; thus li=
fe
is Brahman because that is the understanding from the sacred texts.
Here, I=
ndra,
in the name Brahman, claims as the breathing spirit (Prana), Intelligent Se=
lf,
and Life itself. Indra says he is immortal and indestructible. (Indra equat=
es
himself to Brahman.)
Indra says the following in
Kaustiki-Brahmana Upanishad III.1,2,8.
The speaker; the smeller; the seer;
the hearer; the taster; the doer; the discerner of pleasure and pain; disce=
rner
of bliss, delight, and procreation; the mover; the minder (thinker): these =
are
the ten elements of an Intelligent Self. Without them there is no existence.
One should know the performer of these action more than the objects.
(There are four parts in this equation: the enjoyer, the sensory organ, the
object of the organ or enjoyment, the sense enjoyed. Indra is the enjoyer; =
eye
is the sense organ; flower is the object of enjoyment; visual delight
experienced by the brain is the sense.) The elements of the Intelligent Sel=
f is
compared to a felly, spokes and the hub. The spokes radiate from the hub to=
the
felly. Existence is the felly; the spokes are the elements of intelligence =
and
the hub is the breathing spirit or Prana, which is, truly, the Intelligent =
Self
and Bliss, ageless and immortal. "I am that Intelligent Self; I am the
hub." He (Indra) speaks in third person singular as follows. He =
is
the Mover who leads people to good action or bad action. He is the Protecto=
r,
the sovereign, and the Lord of the world; He is Myself; this all must know.
This is the Universal Self, whose microcosmic version is man. Thus, Isvara =
is
the origin of man and matter.
Indra a=
nd his
cohorts according to Rg Veda and other texts
Indra is the Indo-Aryan god. Indha,
meaning the kindler of thoughts and deeds, is the root word for Indra. Indra
also means the holder of power or strength. Vajra (thunderbolt and lightnin=
g)
is his weapon by which he strikes a blow to drought and sends showers. Vajra
strikes the enemies of Aryans: Vrta, the drought demon. Thus he has many
epithets; Vajrapani, the weilder of the Vajra, Vrtrahan, the destroyer of
Vrtra. His virility is so powerful that he is likened to a stallion or bull=
. He
is the purveyor-god of Aryans, providing them with cattle and riches. Aryan=
s in
return offer Soma libations to sustain and augment Indra's power and virili=
ty,
which in turn sustains the Aryans. Priests, who offer libations of So=
ma
to Indra, without which he would not survive, demand that he punish the deb=
tors
who fail to make adequate compensation for their services and also the
dark-skinned dasyus in order to prevent miscegenation of Aryans and Dasyus.=
Gradually Indra morphed into a benevolent god, not bent on destroying
atmospheric demons and dasyus. He turned a new page in his life and punished
the evil doers who broke the covenants of Varuna, Aryaman and Mitra.
The cov=
enant
The Indo-Iranians believed in Rta,=
the
Cosmic Law of Nature. It included ethical, moral, societal, governmental
conduct. Truth, honesty, loyalty, courage and respect for the holiness of t=
he
inherited world formed the covenant between man and god. The oath is called=
Varuna
and the covenant, Mitra and the enforcer is Indra. The violators of the sol=
emn
oath were subjected to an ordeal of immersion under water and or running in=
the
narrow lane between two columns of fire. Survivors were declared innocent.
Mitra and Varuna were later deified as Fire and Water. They were a discipli=
ned
duo holding the universe by law. Aryaman is an Aditya, one of the sons of
Aditi. He is the sun god in the Vedic and Puranic texts. Varuna=
and
Mitra help keep his path clear. He carries a club, two lotuses and a prayer
wheel. He is a benign ruler and forgives his worshippers leading them in sa=
fe,
easy and virtuous paths. He is said to sit in judgment of men after their
death. His chariot is drawn by white horses across the firmament without ca=
sting
a shadow. The Trio, Mitra, Varuna, and Savitr (Aryaman, the sun god) was so
connected that they became one. Staring at an object with the "eye of
Mitra" dissolves all enmity and evil in the object. Avestan Mithra was=
a
sun-god and upholder of faithfulness; his Greco-Iranian name Mithras was the
object of worship in the Roman Empire in the early Christian period. The duo
loved Soma, juice expressed from the Soma plant.
The trio are among the 12 metronym=
ic
Adityas: Dhata, Aryaman, Mitra, okra, Varuna<=
/span>,
Amsa, Bhaga, Vivasvan, Pusa, Savita,'Tvasti and Visnu. They are brothers. A
different source says they are brothers of Dva-dasa-adityas (2+10 Adityas):
Visnu, Sakra, Aryaman, Dhata, Tvasta, Pusa
Vivasvan, Savita, Mitra, Varuna, Amsu and Bhaga.
Coming back to the covenant, oath =
and
enforcement, Varuna the oldest of the Vedic gods upholds heaven and earth a=
nd
possessed wisdom called Māyā (maya). He sends messengers and spies
with noose looking for transgressors. He inflicts diseases like dropsy on t=
he
violators of the covenant. Varuna is usually invoked with Indra, Agni, Yama,
the god of death, and Vishnu. As time went on, all Vedic gods took a =
back
seat and Vishnu and Siva came to the forefront, according to the western
students.
Varuna<=
/span>
later became the god of waters in the atmosphere and firmament, oceans, and
rivers, thus earning the epithet Sindhupati, the Lord of River Sindhu. =
; He
is regarded as the son of Kardama and the father of Pushkara, Naga, an
Asura and regent of the western quarters. (lokpala).
Mitra, meaning a friend, became the
god of Dawn, he "who awakens men at daybreak and stirs them to
labor." He is a benign god, who never hurts animate or inanimate
objects; thus, he earned worship with butter and unbroken rice. =
na vaktur ātmopadeśād =
iti
ced adhyātma-sambhanda-bhūmā hy asmin
na: not; vaktuḥ=
;:
of the speaker; ātmopadeśā=
;t:
on account of reference to himself; iti=
: so; cet: if; adhyātma:
inner self; sambhanda: relationship; bhūmā: many; hy:
because asmin: in this (chapter).<=
/o:p>
If it be said that Brahman does =
not
receive a direct denotement because the speaker makes reference to himsel=
f, we
say that it is no so and there is plenty of reference to the inner self in
this chapter.
=
na:
not; vaktuḥ: of the speaker;&=
nbsp; ātmopadeśāt: on account of refer=
ence
to himself; iti: so; cet:
if; adhyātma: inner self=
; sambhanda: relationship; bhūmā:
many; hy: because asmin:
in this (chapter).
Purport: If it be said that Brahman
does not receive a direct denotement because the speaker makes reference to
himself, we say that it is no so and there is plenty of reference to the in=
ner
self in this chapter.
This verse refers to Indra's talk
about himself in praise in the previous verse, all the time meaning to
attribute all his qualities to Brahman.
Śāstra dṛṣtyā=
=3D through the ins=
ight
of Sastras or sacred texts; tu =3D
but; upadeśāḥ =3D=
teaching, instructing; Vāmadevavat =3D vamadeva-like.
Vāmadeva =3D An ancient Ris=
hi in
this context. Also means pleasant beautiful god, Siva. =
Śāstra dṛṣtyā=3D
through the insight of Sastras or sacred texts; tu =3D but;
upadeśāḥ =3D teaching, instructing; Vāmadeva vat=
=3D
vamadeva-like.
Vāmadeva =3D An ancient Rishi=
in
this context. Also means pleasant beautiful god, Siva.
Indra has intuitive knowledge meaning that his spirit=
ual
knowledge is a continuum from previous existence. By that intuitive
knowledge Indra knows that he is one with the Self or identical with =
the
Self. Knowing Self or Brahman means being
Brahman. So Indra is Brahman. The same intuitive knowledge is within=
the
domain of Rishi or Sage Vamadeva, who declared, "I was Manu and
Surya." That is a declaration he is Brahman. Intuitive
spiritual knowledge passes from one birth to the next birth in a cumulative
fashion until the aspirant becomes fully mature in Brahman Knowledge.
Declaring, I was Manu and Surya is a declaration that I the Brahman is also
Manu and Surya, the body of Brahman. Manu and Surya are pervaded by the
omnipresent all-pervading Brahman. Whatever is pervaded by Brahman is Brahm=
an.
Brahman is the Antaryamin, Antaratman and Paramatman
(Inner dweller, Inner Soul, Supreme Soul) abiding in all, animate, inanimat=
e, Cit
and Acit; thus Brahman has its body in all objects it pervades. =
Let me tell you a humorous story to illustrate this
point. There once was a professor and his driver who always went toge=
ther
to all lectures. This went on many times and the driver was always in the
audience. When the professor became ill, he asked his driver to deliver the
lecture. The audience didn't know the switch because they knew not the
appearance of both. The driver delivered the lecture with ease and aplomb. =
The
driver (Indra or the soul) had the knowledge and thus became the professor
(Brahman) by his sheer knowledge.
Jīva =3D individual soul; mu=
khya
prāṇa =3D first, best or chief breath, breath coming fr=
om the
mouth, nose or face. Liṅgāt =
=3D know
by its sign or marks. neti =3D no=
t so. cet =3D if. nop=
57;sāt
=3D because of meditation. traividhyāt =3D
because of three-fold nature. āsritav=
7;t
=3D because of acceptance. iha =3D in t=
his
world. tad-yogāt =3D =
thatconnection.
Individual soul has special marks =
and
chief breath. If it is said that Brahman is not alluded to by the s=
aid
qualities of the soul, we object to that interpretation, which demands
performance of threefold worship. Brahman, according to sacred text=
s,
is Breath.
=
Jīva =3D individual soul; mukhya
prāṇa =3D first, best or chief breath, breath coming from the mo=
uth,
nose or face. Liṅgāt =3D know by its sign or marks. neti =
=3D not so.
cet =3D if. nopāsāt =3D because of meditation. traividhyāt =
=3D because
of three-fold nature. āsritavāt =3D because of acceptance. iha =
=3D in
this world. tad-yogāt =3D that=
connection.&=
nbsp;
Purport: Individual soul has special
marks and chief breath. If it is said that Brahman is not alluded to =
by
the same qualities of the soul, we object to that interpretation, which dem=
ands
performance of threefold worship. Brahman, according to sacred texts,=
is
Breath.
Breath alone is not Brahman; individ=
ual soul
alone is not Brahman. There is something more that He only has: His unique
Nature. He is the Creator, Owner and Enjoyer in a Supreme sense. =
; He
created us and the universe; He owns us, thus making us His body; he has the
means and desire to enjoy us and the universe. His threefold nature makes H=
im
supremely qualified for our worship. By and large this reflects
Ramanuja's understanding of Isvara.
Brahman is worshipped as LIFE, INTELLIGENT =
SELF
and ITS OWN SELF, of which the ind=
ividual
soul has the first two, though not in the same measure and quality; the third special quality of Brahman is lackin=
g in
the soul. Ramanuja says that Brahman is the object of meditation 1)
because of his own special exclusive Nature, creation 2) because all souls =
make
His body, and 3) because Brahman is an enjoyer of the souls and the
universe. The same view is expressed by Srikantha by three words:
Svarupena, Bhoktr-Sarirena and Bhogya rupena (His own nature, enjoyer of the
individual souls as His body and Brahman is of the form of enjoyer of all
because he owns the objects of enjoyment and has the will and the means for
such an enjoyment. Simply put, Brahman is the creator and
owner-enjoyer of souls, means and objects.
Sarvatra =3D everywhere; P=
rasiddha
=3D well known; upadeśāt =3D =
because of
teaching.
Sarvatra =3D everywhere; Pra=
siddha
=3D well known; upadeśāt =3D be=
cause of
teaching.
According to sacred texts, I am well known and
all-pervasive.
This Sutra refers to ChAnd=
ogya
Upanishad III.14. The text is as follows:
All this is Brahman, who is the beginning, the middle=
and
the end. One should worship Him with tranquillity. Purpose makes a man. Pur=
pose
stays with him on his departure from this world. (Man is thought, word
and deed, which determine his after-life and next life.) Brahman is mind; H=
is
body is life-breath; He is Light-form; He is Truth; His Atma is space; He
contains all desires, all odors, and all tastes; He is all this--the world;=
He
is without speech, concern, torment or pain.
This is Brahman talking: I remain in the
heart, smaller than a grain of rice, a barley corn, a mustard seed, a grain=
of
millet, and a kernel of the grain of millet. This is Myself in the heart,
greater than (jyAyAs) than the earth, the atmosphere, the sky and all these
worlds.
The individual soul says: I encompass all acts, all
desires, all odors, all tastes, and all worlds without speech, care or conc=
ern;
my self abides in the heart. That is Brahman, with whom I merge on leaving
hence.
Thus said Sandilya, who pronounces that the individual
soul and Brahman are one. SAndilya says beings and matter come from Brahman=
, by
whom the beings live and into whom they repose. What happens in our next li=
fe
depends on karma of this life. The Great Soul (Atman) is immanent and
transcendent. The end of man's journey is merger with the Self. =
1.2.2. व&=
#2367;वक्षितगुणो=
;पपत्तेश्
च । vivakṣita guṇopapatte=
ś
ca
vivakṣitaguṇa: modes or
qualities; upapatteḥ: suitable,
fitting; ca: and
Brahman is the repository of desirable qualities and
thus worthy of meditation. He is the creator, sustainer and destroyer.&nb=
sp;
vivakṣita: desired; guṇa: modes or qualities; upapatteḥ: suitable, fitting; ca: and
Brahman is the repository of desirable qualities and =
thus
worthy of meditation. He is the creator, sustainer and destroyer.
Chāndogya Upanishad (VIII.7.1) says,
" The atma is free from pāpam (demerit), old age, death, grief,
hunger, thirst... His desire and thought are real. He is worthy of seeking =
and
knowing. Such seeker understands the self, and enjoys all worlds and
desires.
Svetāsvatara Upanishad (IV.2) states<=
/span>,
"That is Fire, that is Sun, that is the Wind, that is the Moon, that is
purity, that is Brahma, that is Waters, that is the Lord of creation."=
By
the extrinsic power of Maya, the Supreme Lord manifested all the elements a=
nd
objects and pervaded them; because of his pervasion He is called by such
names. All the elements are Vedic gods and yet the Supreme commands t=
hem.
Bhagavad Gita13.16: He is undivided and yet He appears divided in =
all
beings. He is the supporter of the world, also the object of knowledge, swallowing and creating also (of beings). =
gras-ana-ishnu:
accustomed to swallow, dissolution of the
universe.
The Greater Self is
present in the spiritual heart of every living being. Therefore, it appears
divided, but not actually divided. It is like the luminous sun and its many
reflections in the water; it is like one space with many jars of space.
Similarly, One Brahman appears as many in all beings and as One in each bei=
ng.
The Brahman is like the sun and each one of us is like a little mirror refl=
ecting
the image of the sun: Brahman is One and undivided, but appears divided. Go=
d,
Brahman, or Self is like the oil in the sesamum seeds, water in the dry
riverbeds, latent fire in the friction sticks and wood, fragrance in the
flower, and gold in the reef of gold.
1.2.3. anupapattes tu na sāriirah
An-upapatteh: absence or failure of proof; to: but; n=
a:
not; sāriirah: emobodied individual soul.
The embodied individual soul fails to meet the criter=
ia
and thus is not Brahman. Mind (manomaya) and such are applicable only=
to
Brahman.
We are the individual souls. We do not have the quali=
ties
of Brahman and thus fail to level up to Brahman. The all-pervasive
Supreme soul lives in us; but the individual souls are only His body and do=
not
have the quality of all-pervasive ether. we are delimited while he is
all-pervasive. Sat Kāma (virtuous or True desires) and Sat Sanka=
lpa
(True Resolves) are the stuff of Brahman and not of the individual soul. The
supersupreme supernal Brahman is Siva for Saivites and Narayana for
Vaishnavites. Brahman is one and His names are many. We should
understand that Brahman is not finite whe=
n He
has no attributes and is finite when He (Isvara) has attributes<=
/span>
1.2.4. karma-kartr-vyapadesāc ca
karma=3D action, activity; kartr=3D doer, agent;
vyapadesāt=3D having been declared, mentioned or referred to; ca=3D an=
d.
It has been declared that activity and agent are
separate.
Chāndogya Upanishad (III.14.4)=
=
says,
"I (Brahman) abide in the heart of the embodied individual. I contain =
all desires,
odors, tastes, and this whole world without any speech and concern. I, the
individual soul enter into Him upon my departure from this earth."
Ramanuja says, "there is a difference between
Brahman and the individual soul, the Sought and the seeker respectively. The
sought-after Brahman has qualities that the seeker does not have. Bra=
hman
is the object of pursuit and seeking, while the seeker is the individual so=
ul.
That Brahman is Narayana."
Srikantha is of the opinion that the seeker is Naraya=
na and
the object of worship is Siva. Srikantha seems to suggest that Siva is
the object of worship of Narayana, lesser gods, and men. it is the ex=
act
opposite of the view of Ramanuja.
1.2.5. sabda-visesāt
Sabda =3D sound, word, scriptural authority; Vises=
57;t:
because of or on account of difference, distinction
There is a difference in ascription by words between
Brahman and the individual soul. Brahman is the golden Antaratman, the
Inner Soul of the individual soul. Who controls who? It is Brahman that con=
trols
the individual soul. He is the seed of seeds, the germ without which =
no
seed germinates. He is the seed, that golden person in the self.
Nimbarka cites Chāndogya Upanishad (III.14.3-4) =
to
back his opinion. See Verse 1.2.1.
1.2.6. smrtes ca
And on account of Smrti
(remembrance; what is remembered by teachers, and handed down to pupi=
ls
by oral tradition (sacred texts).
Sruti: Hearing; what is revealed to Rishis (revealed wisdo=
m).
Sankara is of the opinion that Brahman is vast like t=
he
space, unlimited in its scope. We the individual souls are like jars with a
limitation of space. When (we die or) the jar breaks, that limited space
becomes part of the big space. We are born with limitations, while
Brahman is unlimited; we part of the unlimited space.
Hrt-dese: within the
hearts. Brahman resides in the hearts of all individuals. According to
Chāndogya Upanishad 8.1- 6, in the city of Brahman, there is an abode
called a small lotus flower (heart). There is a small space within that hea=
rt.
The question arises in the mind: What is there to seek or what is there to
understand? In that space, there is heaven and earth, fire and air, sun and
moon, lightning and stars. Whatever there is of Him in this world and beyon=
d is
contained within the heart. What is left behind in the space of the heart
(hrd-ākāsa), when death strikes? It is the Self that remains, free
from sin, old age, death, sorrow, hunger, and thirst. Desire and thought of=
the
Self is after the Real. Once merits and demerits have resolved upon death,
liberation is obtained only when the desire of Self is realized. Sankara
interprets the vision and the goal of the self: Seeing the Self in all and =
all
in the Self, the self becomes autonomous and liberated. <=
/span>
The Māyā po=
wer,
owned by the Lord, has three dissimilar sons: Sattva, Rajas, and Tamas. It =
is
Rajas who spins the wheel of creation, it is Sattva that sustains it, and i=
t is
Tamas who brings it to dissolution. This Maya power works at Cosmic level. =
=
Here wheel allegorizes the sheaths of the body, accor=
ding
to Panchadasi (6.173-176). Spinning denotes good and bad deeds by the
individual. At individual level, Maya power works with the Intellectual she=
ath
and prompts Jiva to act. This does not preclude self-motivation of an indiv=
idual.
Ramanuja is of the opinion that Lord Vasudeva r=
ules
us and lives in our (spiritual) heart, the origin of all secular and spirit=
ual
activities. He uses His Maya power, and mounts us on the Prakrti machine in=
the
form of body, organs, and senses created by Him, which act according =
to
Sattva, Rajas and Tamas (virtue, passion and darkness). Everything proceeds
from Me. I am the potter, the clay, the machine, and the tools. The individ=
ual
soul and body are the clay mounted on the machine. I provide the memory, the
knowledge and its removal.
1.2.3. अन=
ुपपत्तेस्
तु न शारीरः =
। &=
nbsp;
Anupapattestu na śārīra&#=
7717;
An-upapatteḥ =3D not
applicable; tu =3D but; na =3D not;
śārīraḥ =3D embodied soul.The embodied soul is not fit (fo=
r the appellation
of Brahman) because of lack (of qualities of Brahman).
An-upapatteḥ =3D not
applicable; tu =3D but; na =3D not;
śārīraḥ =3D embodied soul.The embodied soul is not fit (for =
the
appellation of Brahman) because of lack (of qualities of Brahman).
God resides in the body of man and also outside =
the
body of man. He is omnipresent, but man is in himself or his own body and n=
ot
outside of himself. His body is confining and therefore not present elsewhe=
re.
The embodied soul is a limited being, while Brahman is unlimited,
all-pervasive....
1.2.4. कर्मकë=
2;्तृव्यपदेश=
366;च्
च ।Karma karṭr vyapadeśātca
There is a reference to the Object and the subject.
The Obj=
ect is
Brahman; the agent, the doer, subject or meditator is the embodied soul. Th=
at
Object (Brahman) is That from Which beings are born, by Which they live and=
to
Which they return.
=
Becauseof thedeclaration
of theattainer
and
theobject attained.Hewhoconsistsof themind(Manomaya)refersto Brahman
and
notto the individual soul.
Chāndogya Upaniṣad (III.14.4) says,
"Into Him, I shall enter, on departing hence.Verily he who believes this, will =
have
no more doubts. Thus used to say Sāṇḍilya, yea SāM=
51;ḍilya."
Ramanuja says Brahman is the donor and the
individual soul is the recipient and the meditator.In Saiva tradition, the worshipper=
is
Narayana and the Worshipped is Siva--Srikantha.
. शब्दविशेषा=
;त्=3D śabda-viśeṣāt
śabda =3D word; viśeṣāt =3D on account of dif=
ference.
There are two words alluded here: the Nominative God and the Locative
individual soul. Example: God, the antaratman (the Inner Soul) resides in=
the
individual embodied soul.<=
/p>
1.2.5. =3D śabda-viśeṣāt<=
/p>
śabda =3D word; viśeṣāt =3D on account of diffe=
rence.
There are two words alluded here: the nominative God and the Locative
individual soul. Example: God, the antaratman (the Inner Soul) resides in t=
he
individual embodied soul. Chandogya Upaniṣad III.14.3-4: This is my self within the heart, smaller than a grain =
of
rice or than the kernel of a grain of a millet. This is myself within the
heart, greater than the earth, greater than the atmosphere, greater than the
sky, greater than these worlds. 4.Containing all works, containing all desi=
res,
containing all odors, containing all tastes, encompassing this whole world,
without speech, without concern, this is the self of mine within the heart;
this is Brahman. Into him I shall enter, on departing hence. Verily, he who
believes this, will have no more doubts. Thus used to say Sānḍil=
ya,
yea Sānḍilya.
1.2.6. स्मृतí=
5;श्
च ।=3DSmṛteś ca
smṛteḥ =3D on account of smṛti; ca
=3D and. Smrti tells us that the individual self is different from the Su=
preme
Self.
BG18.61:The Supreme Lord resides within =
the
hearts of all living beings, O Arjuna. By His māyā power, Isvara
causes all beings to spin as if they are mounted on a machine (carousel or
upright wheel).
1.2.6. =3DSmṛteś ca
smṛteḥ =3D on account of smṛti; ca =
=3D and.
Smrti tells us that the individual self is different from the Supreme Self.=
This aphorism refers to Smrti, Verse Bhagavadgita 18.=
61
īś=
;varaḥ1=3D The Supreme Lord; tiṣṭhati5
=3D abides; hṛt-deśe3
=3D in the place of the
heart; sarva-bhū=
;tānām2
=3D of all beings. arjuna4=3D O Arjuna; [Isvara] bhrāmayan6 =3D
spins; sarva-bh&#=
363;tāni7
=3D all beings; [as if] ārūḍhāni9=3D mounted on; yantra8=3D a machine; māyayā10=3D through Maya.=
18.61
18.61: The
Supreme Lord resides within the hearts of all living beings, O Arjuna. By=
His
māyā power, Isvara causes all beings to spin as if they are mou=
nted
on a machine (carousel or upright wheel).
1.2.7.&=
nbsp;
अर्भकî=
0;कस्त्वì=
6;त्
तद्व्यपदेश=
366;च्
च नेति चेन् न=
निचाय्यत्व=
66;द्
एवं व्योमवच&#=
2381;
च ।arbhakaukastvāt tad-<=
span
style=3D'letter-spacing:-.1pt'>vyapadeśāc ca neti cen na
nicāyyatvād e<=
span
style=3D'letter-spacing:-.1pt'>vamvyomavac ca
arbhakaukastvāt =3D because of the smallness of=
the
abode. (arbhak=
=3D
smallness; aukastvāt =3D because of the abode); =
tat =3D that; vyapadeśāt =3D Because of characterization; ca =3D and; na =3D not; iticetna =3D not; nicāyyatvāt =3D on account of meditation; evam =3D thus; vyomava =3D like the Ether; ca =3D and.
Brahman occupies a small space in
the heart so that the aspirant can meditate on Him, though Brahman is
all-pervasive like the Ether.
1.2.7. अर्भकौकस्&#=
2340;्वात्
तद्व्यपदेशì=
6;च्
च नेति चेन् न &=
#2344;िचाय्यत्वा=
;द्
एवं व्योमवच=
81; च
।
arbhakaukastvāt tad-vyapadeśāc ca neti cen na nic&=
#257;yyatvād evamvyomavac
ca
arbhakaukastvāt=
=3D because of the smallness of the abode. (arbhak =3D smallness; aukastvāt =3D because of the abode); &nb=
sp;
tat =3D that; vyapadeśāt<=
/span> =3D Because of characterization; ca =3D and; na<=
/b> =3D not; iti =3D so; cet=
=3D if; na =3D not; nicā<=
span
style=3D'letter-spacing:-.25pt'>yyatvāt =
=3D on
account of meditation; evam =3D thus; vyomava =3D like the Ether; ca =3D and.
Brahman occupies a small space in =
the
heart so that the aspirant can meditate on Him, though Brahman is all-perva=
sive
like the Ether.
If it is said that the aphorism does not refer to Bra=
hman
because of the smallness of the abode of the hea=
rt
and because of that characterization, we say that Brahman is all-pervasive =
like
the Ether, though Brahman occupies a limited space for the purpose of
meditation by the aspirant.
arbhakaukastvāt=
1 =3D because of the smallness of the abode; ca4 =3D and tat2vyapadeśāt<=
sup>3 =3D Because of that characterization; [we say] na5 =3D No; [meaning Brahman is not limited]; nicā<=
span
style=3D'letter-spacing:-.25pt'>yyatvāt9 =3D because of meditation; ca12 =3D and; evam =
=3D
thus; vyomava11=
=3D like the Ether; [He is all-pervasive].
Brahman abides in the nook of the
heart. This limitation is not real according to Sankara.Ramanuja says that the Lord occupi=
es a
little space in the heart so his devotee can meditate on Him. =
The aspirant cannot take in his mind the Brahman with
limitless spaceand thus Brah=
man
makes Itself small in the heart for the purpose of meditation. Take a king =
for
instance. He stands in his palace grounds. He owns not only the land with h=
is
footprint but also the entire kingdom.
सं=
भोग =3D saṁbhoga =3D experience; [will be his]प्राप्&=
#2340;ि: =3D prāptiḥ =3D <=
/span>attainment; इति चे=
त्=
iti cet=3D =3D so if;न =3D na =3Dnot [it is not so]=
;=
वै=
शेष्यात् =3D vaiśeṣyāt =
=3D because of difference.
It may be postulat=
ed
that since the individual soul and the Universal Soul are one, the Univer=
sal
Soul (Brahman, God) may experience pain and pleasure. It is not so because
they are of different nature.
सं&#=
2349;ोग =3D saṁbhoga =3D =
experience;प्राप्त=
;ि: =3D prāptiḥ =3D attainment; इति चेत्=3D=
iti cet
=3D so if =3D If so;न =3D na =3Dno, not;वै&#=
2358;ेष्यात् =3D vaiśeṣyāt =3D =
because of difference.
It may be postulated=
that
since the individual soul and the Universal Soul are one, the Universal Soul
(Brahman, God) may experience pain and pleasure. It is not so because they =
are
of different nature.
Muṇḍaka
Upaniṣad (III.1.1) states, Two birds, companions (who are) always uni=
ted,
cling to the self-same tree. Of these two, the one eats the sweet fruits of=
its
past deeds. Eating is the cause of degradation to the cruder forms of
existence. By not eating, Īśvara permits the processes of the wor=
ld
as the Witness and thus impels their activities. Eating fruits means the
individual embodied soul experiences the pleasant or painful fruits of its =
past
deeds. page 686 Upaniśads by Radhakrishnan.
The embodied individ=
ual
soul is susceptible to karma and its effects -- pain and pleasure. That is =
not
the case with the Universal Soul.
attā =3D the eater; carāc=
ara
=3D the mobile and the immobiles; grahaṇ&#=
257;t
=3D taking, eating, appropriation.
The [true] Eater (being the universal soul) takes in,
eats or appropriates the Mobiles and the Immobiles.
The previous aphorism says that the individual soul or
self is the eater. He is the small eater, subject to Karma.The universal soul (The Great Self=
) is
the Big Eater, not subject to Karma. He eats the Mobiles and the Immobiles
(which are beings that are mobile like people and animals and immobile like=
the
trees).
1.2.10.=
प्रकरé=
9;ाच्
च ।Prakaraṇācca
Prakaraṇāc=3D Because of the context, topi=
c of
discussion; ca =3D and.
On account of the topic of discussion.
=
1.2.10.&n=
bsp;
प्रकरण=
ाच्
च ।Prakaraṇācca<=
span
style=3D'mso-spacerun:yes'>
Prakaraṇāc=3D Because of the context, topic =
of
discussion; ca =3D and.
On account of the topic of discussion.
The Supreme Self: Kaṭha Upaniṣad 1.2.18 a=
nd
22-23. The knowing Self is never born; nor does he die at any time. He spra=
ng
from nothing and nothing sprang from him. He is unborn, eternal, abiding, a=
nd
primeval. He is not slain when the body is slain. (The embodied soul has two
souls inside: the individual soul and the Universal Soul--self and SELF.)22. Knowing the Self who is bodile=
ss
among bodies, the stable among the unstable, the great, the all-pervading, =
the
wise man does not grieve.23.=
This
Self cannot be attained by instruction, nor by intellectual power, nor even
through much hearing. He is to be attained only by the one whom the Self
chooses. To such a one the Self reveals his own nature.
=
. गुहां प्रवì=
7;ष्टाव्
आत्मानौ हि त&=
#2342;्दर्शनात्
।
praviṣṭau2 =3D [the ones] who gained entry; guhām1=
=3D into the cave; [are]ātmānau3
=3D (the two) selves; hi4 =3D because; t=
ad-darśanāt5 =3D that is=
seen.
The ones who gained entry into the cave are the sel=
ves:
the individual soul and the Supreme Soul because that is what is seen.
1.2.11. गुहां प=
;्रविष्टाव्
आत्मानौ हि त=
342;्दर्शनात्
।guhāṁ praviṣṭāvātmānau hi
tad-darśanāt=3D gu=
hāṁ1 praviṣṭa=
u2 ātmānau3 hi4 tad-darśanāt5
praviṣṭau2 =3D [the ones] who gained entry; guhām1 =3D into the =
cave;
[are]ātmānau3 =3D (the two)=
selves;
hi=
4
=3D because; tad-darśanāt5 =3D that is seen.
The ones who gained entry into the cave are the selve=
s:
the individual soul and the Supreme Soul because that is what is seen.=
Kaṭha Upaniṣad 1.3.1: There are two selves
that drink the rta (the fruits of karma) in the world of good deeds. Both a=
re
lodged in the secret place (of the heart), the chief seat of the Supreme. T=
he
knowers of Brahman speak of them as shade and light as also (the householde=
rs)
who maintain the five sacrificial fires and those too who perform the triple
Nāciketas fire. Who are these two selves: (Doubt is raised) Individual
soul and the Supreme Soul or the Buddhi and Jīva (Intelligence and the
individual soul). Drinking the fruits of karma cannot refer to the Supreme =
Soul
and thus it is argued that these two refer to Buddhi and Jīva.The answer: Since ātmānau
refers to souls; it must be the individual soul and the Supreme Soul, which=
are
of disparate nature.
1.2.12. विशेषé=
9;ाच्
च ।viśeṣaṇāc ca=3D viśeṣaṇ=
7;c1 ca2
viśeṣaṇāt1ca2=3D
and.On account of the
distinctive qualities (of the individual soul and Brahman, the former is =
a seeker
and the latter is the Sought).
viśeṣaṇāt1 =
=3D on
account of distinctive qualities; ca2=3D and.On account of the distinctive qual=
ities (of
the individual soul and Brahman, the former is a seeker and the latter is t=
he
Sought).
Kaṭha Upani=
779;ad
(1.3.3 and 9) states, (3) Know the Self (Brahman) as the Lord of the chario=
t and
the body as, verily, the chariot, know the intellect as the charioteer and =
the
mind as, verily, the reins.(=
9). He
who has the understanding for the driver of the chariot and controls the re=
in
of his mind, he reaches the end of his journey, that supreme abode of
all-pervading.
These two entities (=
the
self and the Self) abide in the cavity of the spiritual heart. In this close
proximity, the self meditates on the Self and these two entities have
distinctive qualities.As men=
tioned
earlier, the two birds are the same as the self and the Self.
The body is the char=
iot;
the individual soul is the charioteer; the journey is samsara in this world;
the destination is release; the Supreme Object of the journey is Vishnu.
Section 4 Aphorisms 13-17. The person in the eye is Brahman1.2.13. अन्तर =
13;पपत्तेः
।antara upapatteḥ=
antara =3D the person inside [the eye is Brahman]; upapatteḥ =3D on account of appropriate=
ness.
The person inside [the eye is Brahman] on account of
appropriateness.
Section 4 Aphorisms 13-17. The person in t=
he
eye is Brahman
1.2.13. अन्तर उपपत्=
तेः
।antara upapatteḥ
antara =3D the person inside [the eye is Brahman]; upapatteḥ =3D on account of appropriatene=
ss.
The person inside [the eye is Brahman] on account of
appropriateness.
Chāndogya Upaniṣad (IV.15.1) says:He said, The person who is seen in=
the
eye, is the Self. This is the Immortal, the Fearless, This is Brahman.Some may surmise that the person s=
een in
the eye is the reflected image in the cornea. That is not so. It takes a
special person to see the self in the eye. Sankara says, "We can see t=
he
Self (Brahman) in the eye, only if we are pure of heart." <=
/span>
1.2.14. स्थानì=
6;दिव्यपदेशा=
330;्
च ।sthānādi-vyapadeśac ca
sthānādi-vyapadeśac ca =3Dस्थानì=
6;दिव्यपदेशा=
330;्123च4.;स्थान1=3D sthāna =3Dplace;च4=3D and;आदि2 =3D Adi =3D others of the same kind; व्यपदí=
5;शात्3=3D vyāpadeśāt. And on account of the statement of place and others=
of
the same kind.
1.2.14. स्थानादिव्&=
#2351;पदेशाच्
च ।sthānādi-vyapadeśac ca
sthānādi-vyapadeśac ca =3D123च4.<=
/span>=
;स्थान=
1=3D sthāna =3D&=
nbsp;
place;च4=3D and;आदि2 =3D =
Adi =3D
others of the same kind; त्3<=
/span>=3D vyāpadeśāton account of the
statement.
And on account of the statement of place and others of
the same kind.
The abodes of Brahman, such as the heart, the eye, the
sun, the earth, and others are mentioned as objects and for the purpose of
meditation. Adi (आदि2) meaning other things are also assigned to Brahman f=
or
mediation, though in actuality, Brahman has no name and form.Name and form are appended to Hi=
m for
the sake of meditation. The human mind does not comprehend formless and
nameless Brahman. A form and name are given to Him or It for meditation. We=
are
hard-wired in the principle of WYSIWIG (=3D What You See is What You Get).<=
span
style=3D'mso-spacerun:yes'> A person is said to be so and so b=
ecause
he has a name, a form, a social security number.... A visual meditative obj=
ect
representing the nameless and formless Brahman is necessary for meditation.=
=
1.2.15. सुखविë=
8;िष्टाभिधान=
366;द्एव च । =3D sukha-viśiṣṭāb=
hidhānād
eva ca.sukha1-viś=
;iṣṭa2-abhidh&=
#257;nāt3 eva4 ca5.=
सुखsukhaविशिषî=
1;ट=3Dviśiṣṭa2 =3D qualified by;&=
nbsp;
अभिधानì=
6;त्=3Dābhidhānāt3 =3D b=
ecause
of appellation;एव4eva =3D alone, only; च5ca =
=3D and,
also.Because of appellatio=
n only
of what is qualified by bliss.
1.2.15. सुखविशिष्ट&=
#2366;भिधानाद्ए=
357;
च । =3D sukha-viśiṣṭābhi=
dhānād
eva ca.sukha1-viśi=
ṣṭa2-abhidh=
57;nāt3 eva4 ca=
5.=
सुख=3Dsukha=
=
1=
=3D
pleasure or Bliss; व=
367;शिष्ट=3Dviśiṣṭa2 =3D qualified by;&nb=
sp;
अभिधानात्<=
span
style=3D'font-family:"Arial Unicode MS","sans-serif";mso-bidi-language:SA'>=
=3Dābhidhānāt3 =3D bec=
ause of
appellation;एव4=
eva =3D alone, only; =
च5=
=3Dca =3D =
and,
also.Because of appellation =
only
of what is qualified by bliss.
Brahman is referred to as a mass of Bliss, pleasure or
joy in chāndogya Upaniṣad (IV.10.4): Life is Brahman, Joy is
Brahman, Ether is Brahman.
1.2.16.=
श्रुतí=
9;पनिषत्कगत्=
351;भिधानाच्
च ।śrutopaniṣatkagatyabhidā=
nāc
ca। &=
#2358;्रुत
उपनिषतî=
1;कगतिThe course or path of one who has heard the Upani&#=
7779;ads;
आभिधानì=
6;त्=3D=3D because of the statement; च=3D ca =3D and.&nb=
sp;
The path of one who has heard the Upaniṣads because of the
statement.
=
1.2.16.&n=
bsp;
श्रुतो=
पनिषत्कगत्ë=
1;भिधानाच्
च ।śrutopaniṣatkagatyabhidānāc ca। श्=
;रुत
उपनिषत्कगति=
=3D Sruta Upaniṣ=
;atka gati
=3DThe course or path of one who has heard the UpaniM=
79;ads;
आभिधानात्=3Dabhidānāt=
=3D
because of the statement; =
च=
=3D ca =3D
and.The path of one who has =
heard
the Upaniṣads because of the statement.
The statement is a reference to Upaniṣads and o=
ther
sacred texts.
This aphorism refers to Praśana Upaniṣad 1=
.10
describing the northern passage taken by the gods (deva-yāna).
Bhagavad
Gita: 8.24:The paths of the
departing souls, who attain the Brahman because of Brahman knowledge, are t=
he
fire, the day, the bright half of the month and the six months of sun’=
;s
northern passage. Fire and smoke are the paths taken by the
departing souls. A VairAgin, indifferent to worldly desires and objects, ta=
kes
the path of Light in the fire, while others take the path of smoke in the f=
ire.
Chāndyogya
Upanishad 4.15.5 and 5.10.1-2
The
knower of Brahman, at the time of departure, reaches the Brahman by followi=
ng
the paths of the deities (deva-yāna) presiding over the fire, the day,=
the
bright fortnight of the waxing moon and the six months of sun’s north=
ern
passage. These deities take the soul in the fashion of a relay race handing
over the soul to the deity in the next relay station. The light and time are
the common factors; the deities of fire, day, bright fortnight, and six mon=
ths
of sun’s northern passage travel progressively longer distances, carr=
ying
the soul. Thus, the soul lands in the abode of Brahma for eventual attainme=
nt
of the Supreme or returns to the earth in the embodied form. This is the &#=
8220;Path
of Light” for the passage of souls which are endowed with Brahma
knowledge (Brahma-Vido Jnāna), but not realized knowledge (Vijnān=
a),
possessing which would have liberated them right here on earth. He, who
practices austerities and goes on the path of deva-yāna, never takes a
birth again in this world. He, who practices actions and ceremonies with
expectation of a reward, goes on the path of pitr-yāna to the land of =
the
ancestors and returns to the earth.
1.2.17.अनवस्ê=
1;ितेर्
असंभवाच् च न&=
#2375;तरः
।anavasthiter asambhavāc ca netara&#=
7717;
अनवस्थितेःच =3D ca =3D and; असंभवì=
6;त् =3D asaṁbhav=
āt
=3D because of impossibility;नइतरः=3D itaraḥ =3D other.(The person in the eye is)=
no
other (than the Highest Self) because of the non-permanence (of others) a=
nd
because of the impossibility (of others to take His or Its place).
The person in the eye is The Supreme Self (Brahman). =
The
others are not in consideration because they are all impermanent. The other=
s,
not in consideration and rejected, are the adjacent standing person, the
individual soul or the self of a minor deity.
अन्तरî=
1;यामिअधिदैव आदिषु=3Dadhidaiva ādiṣu =3D in the gods and othe=
rs;तत्-धर्म-व्यपदेशात=
् =3D
because of that/those (His) characteristics are spoken of.
The supporting Upaniṣadic text is mentioned in =
the
Bṛhad-āraṇyaka Upaniṣad III.7.1 & 3 in a question
and answer session. What is That that lives inside and controls all? Do you
know that thread by which this world and all beings are held together? Do y=
ou
know the inner Controller from within who controls this world, the next and=
all
things? The answer is the thread and the Inner Controller are Brahman. The
person who knows Brahman knows the worlds, the gods, the Vedas, beings, the
self and everything.3.
Yājñavalkya said, 'He who dwells in the earth, yet is within the
earth, whom the earth does not know, whose body the earth is, who controls =
the
earth from within, He is your Self, the inner Controller, the Immortal.'
Radhakrishnan quotes from the Bible similar sentiments, 'He was in this wor=
ld
and the world was made by Him, and the world knew Him not.--St. John 1.10. =
'
1.2.19न च स्म=
366;र्तम्
अतद्धर्माभ=
367;लापाच्
।na ca smārtamatad-dharmābhilāpāc.च =3D ca =3D and;&n=
bsp;
नस्मारî=
1;तम्=3D smārtam&n=
bsp;
=3D assumed by smiṛti; =
;
अतद्धë=
2;्मा-भिल&#=
2366;पात्
अतत्धर्म=
अभिलापì=
6;त् =3D abhilāp&#=
257;t
=3D on account of mention.
And (the Inner Controller) is not that which is ass=
umed
by Smiṛti (Sāṁkhya system) because of the mention of
characteristics not germane to it (pradhāna).The Inner Controller is different from pradhāna,
since the latter does not have sentience. The characteristics of the Inner
Ruler are lacking in pradhāna. Bṛhad-āraṇyaka Upaniṣad III.7.=
23
says the following: 'He who dwells in the vital fluid is other than it,whom it does not know, whose body =
the
vital fluid is, who controls the vital fluid from within, that is your Self,
Inner Controller, the Immortal. He is never seen but is the Seer, He is nev=
er
heard but is the Hearer. He is never perceived but is the Perceiver. He is
never thought but is the Thinker. There is no other seer but He, thereis no other Hearer but He, there i=
s no
other Perceiver but He, there is no other Thinker but He.He is your Self, the Inner Control=
ler,
the Immortal. Everything else is evil.'
1.2.20.ë=
8;ारीरश्चोभय=
375;ऽपि
हि भेदेनैनम&#=
2343;ीयतेSarir=
a1-ca2-ubhaye<=
/span>3-api4 hi5 bhedena=
6-enam7-adhiyat=
e8. śārīra1ca2hi4ubhaye3 api4adhīyate8enam1bhedena6.
शारीर1 =3D śārīra =3D embodie=
d soul; च2ca =3D and; हि4 =3D hi =3D for; उभये3 अपि4अ&=
#2343;ीयते8 =3D adhīyate<=
span
lang=3DHI>=3D taugh=
t; एनम्7=3D enam =3D this; भेदेन6 =3D bhedena =3D as
different.
1.2.20शा=
52;ीरश्चोभयेऽ&#=
2346;ि
हि भेदेनैनम=
43;ीयते=
=3D
śārīraścobhaye'pi hi bhedenainamadhīyate =3DSarira<=
/span>1-ca=
2-ubhaye3-api4 hi=
5 bhedena6-enam7-adhiyate<=
/span>8. śārīra1ca2hi4ubhaye3 api4adhīyate8<=
/span>=
enam1bhedena6=
.
शारीर=
1 =3D =
śārīra =3D embodied =
soul; च2=
=
=3Dca =3D and; 4 =3D hi =3D for; उभये3 अपि4=
=3D =
ubhaye
api =3D both also; अधीयते=
8 =3D adhīyate=3D taught;=
एनम्7=
=3D enam =3D this; भेदेन6 =3D bhedena =3D as
different. =
; =
And
the embodied soul (is not the Inner Controller). It is taught (by the Sacred
Texts that the individual soul and the Inner Ruler) they both are different=
.
Bṛahad-āraṇyaka Upaniṣad III.7=
.22
says, 'He who dwells in the understanding, yet is within the understanding,
whom the understanding does not know, whose body the understanding is, who
controls the understanding from within, he is your self, the Inner Controll=
er,
the Immortal.'
The individual and the Universal selves are different
from each other, the former is the ruled and the latter is the ruler. The
individual soul is the abode and the Indwelling Spirit is the Occupant. Bra=
hman
the Inner Dweller is NOT afflicted by any Upadhi or limitation, while the
individual soul is afflicted by Upadhi. Upon further exploration we find th=
ere
is only one Self. Because of the imposition of limiting adjuncts on the Sel=
f,
it is spoken of as two, individual Self and Inner Abider (universal soul).<=
span
style=3D'mso-spacerun:yes'> Let me give you an example. As you=
walk
in the early morning sun, there are two persons, one the real you and the o=
ther
your doggedly pursuing shadow. Likewise there is only one Inner Controller =
with
the shadow of the individual soul. In the high noon, meaning liberation, th=
ere
is only one entity (you) without any shadow. The same analogy applies to two
birds, one eating the fruit and other serving as the Witness.The Witness is the Real One and the
eater is called the second bird, which is actually a shadow of the Real
one.When there is true knowl=
edge,
there is only one Self. There is no more plurality.
अदृश्ë=
1;त्व
आदि गुण=
25;:धर्म उ=
25;्ते:=3D <=
/span>dharma utke.
अदृश्ë=
1;त्व
आदि =3D adṛś=
;yatva
ādi =3D invisibility and others; गुणक:=3D=
one
with the qualities;=
धर्म
उक्ते:
Section 6 (21-23) The Invisible as Brahman=
1.2.21=
अदृश्य=
त्वादिगुणकí=
9;
धर्मोक्तेः =
04;=
adṛśyatvādigu̇=
1;ako
dharmokteḥ.अदृश्य=
त्व-आदि-ग=
369;णक:धर्म-उक=
;्ते:adṛśyatva-=
ādi-guṇakaḥdharma-utke.अदृश्यत्व<=
span
style=3D'font-size:14.0pt;font-family:"Arial Unicode MS","sans-serif";color=
:blue;
mso-bidi-language:SA'>-आदि =3D adṛśyatva-ādi
=3D inivisibility and others; =
:=3D one with the qualities;धर्म-उक्ते:=3D =
dharma-utke
=3D upon statement of characteristics.&nbs=
p;
That with the qualities of invisibility and others (is Brahman)
according to the stated characteristics.
Muṇḍaka Upaniṣad 1.1.6 says about
Brahman,
(yat tad adreśyam, a=
grāhyam,
agotram, av=
arṇam,
acakṣuḥśrotraṁ =
tad apāṇi-pādam |
nityaṁvibhuṁsarva-gataṁsusūkṣmaṁ
tad avyayam yad bhūta-yonim
paripaśyanti dhīrāh ||
'That which is invisible, ungra=
spable,
without family, without
caste, without sight or hearing=
, without hands and feet, eternal,
all-pervading, omnipotent,
exceedingly subtle, that is the Undecaying which the wise perceive as the source of beings.
The opponent asserts that the bhūta-yonim is non-intelligent <=
/span>pradhāna (Nature, pri=
mary
or unevolved matter) though under the control of=
Puruṣa (the Supreme
Being or Soul of the universe).Here that assertion is rejected. T=
he
Imperishable source of beings and matter is the Universal Self or Purủ=
9;a
alone.
Muṇḍaka Upaniṣad 1.1.7 says about
Brahman, "As a spider sends forth and draws in (its thread), as herbs =
grow
on earth, as the hair (grows) on the head and the body of a living person, =
so
from the Imperishable arises here the universe."
1.2.22.=
विशेषé=
9;भेदव्यपदेश=
366;भ्यां
च नेतरौ ।viśeṣaṇa-bheda-=
vyapadeśābhyāṁ
ca netarau.विशेषé=
9;भेद=3D bheda =3D difference; व्यपदí=
5;शाभ्याम्चनेतरौ=3D न इतरौ=3D na itarau =3D not t=
he two
others.
The two others (individual soul and Pradhāna) are not (the origi=
n of
all living beings) on account of the mention of distinctive qualities and
difference.
ाम्=
=
=3D =
vyapadeśābhyāṁ=
=3D on
account of the mention (of the two); च=3D ca =3D and; =3D &=
#2340;रौ=3D na itarau =3D not the=
two
others.
The two others (individual
soul and Pradhāna) are not (the origin of all living beings) on accoun=
t of
the mention of distinctive qualities and difference.
The individual soul and
Nature are not the source. The True source is the Universal Soul or Self, c=
ommonly
known as God.
Muṇḍaka Upaniṣad II.1.2 says, 'Divi=
ne
and formless is the Person. He is without and within, unborn, without breath
and without mind, pure and higher than the highest immutable.
divyo hy amūrtaḥ purủ=
9;ah
sa bāhyābhyantaro hy ajaḥ,
aprāṇo hy amanāḥ śubhro akṣarāt par=
atah
paraḥ
<=
/p>
The Purusha is Divine, formless, existing inside and outside,
unborn, free from Prana and mind, pure, and greater than the great unmanife=
st.
Purusha is one who fills all space or who resides in the cav=
ity
of the heart. The Purusha is immaterial and, therefore, divine in nature. F=
or
the same reason, it is inside and outside. It is unborn because it is
causeless. It does not undergo any process such as of life and its experien=
ces.
2.=
1.2.23.रूपोपê=
4;्यासाच्
च ।rūpopanyāsāc ca. च =3D ca =3D and;&n=
bsp;
रूपउ&=
#2346;न्यासात्t =3D Because of explanation. Because of explanation of form.
3.&n=
bsp;
1.2.23.रूपोपन=
्यासाच्
च ।rū=
;popanyāsāc
ca. च =3D ca =3D and;&nbs=
p; रूप=
=3D
rūpa =3D form; उ=
346;न्यासात्=
=
=3D
upanyāsāt =3D Because of explanation. =
Because of explanation of form.
4.&n=
bsp;
Muṇḍaka Upanishad states that these quali=
ties
are the exclusive ones attributed to God alone, and not to the individual s=
oul or
the Nature. Pradhana cannot be souls, which as compared to God have
limitations.
3.=
etasmāj jāyate prā&=
#7751;o
manaḥ sarvendriyāṇi ca,
khaṁ vāyur jyotir āpaḥ pṛthivī viśv=
asya
dhāriṇī.
From Him born are life, mind, all sense organs
(also), ether, air, light, water and earth, the supporter of all.
--Radhakrishnan.
6.Fire is His head, the eyes are the=
sun
and the moon, the regions of space are His ears, is speech the revealed
Vedas; air is His life and His heart&nbs=
p;
the world. Out of His feet the earth (is born); indeed he is the s=
elf
of all beings. --Radhakrishnan.=
विशेषा=
त्=
=3D
viśeṣāt =3D because of distinction.
9.&n=
bsp;
Vaisvanara is the Universal Self. The two words Self =
and
Vaisvanara carry many meanings but they have specific meanings.
This apho=
rism
draws its substance from Chāndogya Upaniṣad V.18.1 & 2: 1) T=
he
Self as the Whole. Verily indeed you eat your food knowing this Universal S=
elf
as if it were many. He, however, who meditates on the Universal Self as of =
the
measure of the span or as identical with the self, eats food in all worlds,=
in
all beings, in all selves. 2) Of the Universal Self, the head indeed is the=
good
light, the eye is the universal form, the breath is (the air) of varied
courses, the body is the full, the bladder is the wealth, the feet are the
earth, the chest indeed is the sacrificial area, the hair is the sacred gra=
ss,
the heart is the gārhapatya fire, the mind is the
anavāhārya-pacana fire and the mouth is the āhavanīya f=
ire.
Comment: =
=
Vaiśvānarḥ
is the Universal Self whose body is the macrocosm of the microcosmic human
body. Vaiśvānarḥ is Fire indicating the Self which burns aw=
ay
all the sins of the knower of vaiśvānarḥ, the Universal Sel=
f.
The Self means both the Universal Self and the individual self. The U.S. is=
One
and the individual selves are many; both are identical; U.S. is huge and the
self is is limited. Vaisvanara is fire in the belly, the element of Fire, t=
he
deity of Fire, and the Self indicating both the universal Self and the
individual embodied Self. Vaisvanara is God in this context.
&nbs=
p;
1.2.25.स्मर्ë=
1;माणम्
अनुमानं स्य&#=
2366;द्
इति ।smaryamāṇam anumānaṁ syād iti.स्मर्यमाणम=
;्=3D smaryamāṇam =3D t=
hat which
is stated in Smṛti. अनुमानंस्यात्इतिBecause wh=
at is
said in Smṛti is inference.
1.2.25.स्मर्य=
माणम्
अनुमानं स्य=
66;द्
इति ।smaryamāṇam anumānaṁ syād iti.स्मर्यमाणम&=
#2381;=
=3D smaryamāṇam =3D tha=
t which is
stated in Smṛti. अ=
344;ुमानं=3D anumānaṁ =3D inference; स्यात्=3D may be; इति=
=3D iti
=3D because.Because what is =
said in
Smṛti is inference.(Śruti is the basis or foundation on which Smṛti is built=
. Smṛti
passage always has a śruti text as its basis.)Chapter 12 of Vishnu Purana says, "From thine eyes come the sun; f=
rom
thine ears, the wind; and from thy mind, the moon: the vital airs from thy
central vein; and fire from thy mouth: the sky from thy navel; and heaven f=
rom
thy head: the regions from thine ears; the earth from thy feet. All this wo=
rld
was derived from thee." Smrti text's foundation is Sruti. Smṛti =3D wh=
at is
remembered; remembrance =3D Corpus of Sacred Lore remembered and passed dow=
n by
tradition; the six Vedangas; the Smārta Sūtra; the
Dharmaśāstras or Law books; Itihāsas ( =3D History: Ramayana,
Mahābharata [Bhagavad-Gita]...;Kāvyas; the eighteen Puraṇās and eighteen upapura=
751;ās;
Nīti-śāstras; Tantras; Sutras; Stotras; Ashtavakra Gita; Gita
Govinda ; Hatha Yoga Pradipika.) Śruti: Hearing; What is revealed to ṛ&=
#7779;īs;
Revealed knowledge;What is h=
eard
by the ṛṣis and transmitted orally by Brāhmaṇas from
generation to generation: The Mantra; the Brāhmaṇa portion of the
Vedas; Aranyakas, Upanishads....
शब्द-आदिभ्य1=
=3Dśabd<=
/span>a-ādibhyaḥ =3D because of the word etc.;=
प्रतिë=
9;्ठानात्2prati=
ṣṭhānāt
=3D because of abiding; च3 =3D ca =3D and;न4इति5चेत्6न7 =3D na =3Dnot;
तथा8 =3D tathā =3D=
thus;दृष्टि9 =3D dr̥ṣṭi =3D vision; =
उपदेशात्10 =3Dupadeśāt&=
nbsp;
असम्भë=
7;ात्11 =3Dasaṃbhavāt =3Dbecause of impossibility;पुरुषë=
0;्12 =3D puruṣam =
=3Dअपि13 =3D api =3Dalso;च14 =3D ca =3D and; एनम्15 =3Denam
=3D him; अधीयतí=
5;16=
is taught.
न4=3D na =3D not;&nb=
sp;
शब्द-आदिभ्य1=3Dśabda-ādibhyaḥ =
=3D
because of the word etc.; च3 =3D ca =3D and; [not]प्रतिष्ठान=
;ात्2prati=
ṣṭhānāt
=3D because of abiding. [it is]न7 =3D na =3Dnot;चेत्6इति=
5=3D iti =3D so. तथा=
8 =3D tathā =3D thus;दृष्टि9 =3D dr̥ṣṭi =3D vision; =
[of
the Lord]उपदेशात्10 =3Dupadeśāt&=
nbsp;
असम्भë=
7;ात्11 =3Dasaṃbhavāt =3Dbecause of impossibility;च14 =3D ca =3D and; एनम्15 =3Denam
=3D this one; अधीयतí=
5;16=
is spoken
of;अपि13 =3D api =3Dalso;[as a ]पुरुषम्12 =3D puruṣam =
=3D.
The opponents say, Vaisvanarais the fire in the body and not =
the
Highest Self because of words in sacred texts (and because he remains as =
heat
or fire in the body).We ob=
ject
to your proposition or standing on this issue because of the teaching of =
the
vision of the Lord, because of impossibility (that Vaisvanara is just hea=
t in
the body) and because they identify Him as a person ( =3D Puruṣa =3D
Brahman).1.2.26. शब्दाद=
िभ्योऽन्तःê=
6;्रतिष्ठाना=
330;्
च नेति चेन् न &=
#2340;था
दृष्ट्युपदí=
5;शाद्
असम्भवात् प=
69;रुषम्अपि चैनम् अधी=
;यतेśabdādibhyo =
'ntaḥ-prati&#=
7779;ṭhānāccaneticenna=
, tathādr̥ṣṭyupadeśāt<=
/a>asaṃbhavāt =
puruṣamapicainam<=
/span>adhīyate
शब्द-आ1=3D<=
span
style=3D'mso-spacerun:yes'> śabda-ā=
dibhyaḥ
=3D because of the word etc.;प्रतिष=
्ठानात्2=
=
=3D prati&#=
7779;ṭhānāt
=3D because of abiding; <=
/span>च3 =3D ca =3D and;न4=3D na =3D not; =
; इति5=
=
=3D iti
=3D so; चेत्6=3D cet =3D if; =
न7 =3D na =3Dnot; =
तथा8 =3D tathā =3D thus;=
दृष्टि9 =3D dr̥ṣṭi =3D vision; उत्10 =3Dupadeśāt=
=
=3D
because of instruction;&nb=
sp;
=
असम्भव=
ात्11 =3D =
asaṃbhavāt =
=3Dbecause of impossibility;पुरुषम्12 =3D puruṣam =
=3D
person;अपि13 =3D api =3Dalso;=
च14 =3D ca =3D and; ए15 =3D =
enam
=3D this one; =
अधीयते=
16=
=
=3D adhīyate =3D is taught.
शब्द-आदिभ्य1=3Dśabda-ādibhyaḥ =3D because of the word etc.;=
प्रतिष्ठानì=
6;त्2=3D prati&#=
7779;ṭhānāt
=3D because of abiding; <=
/span>च3 =3D ca =3D and;&nbs=
p;
न4=3D na =3D not; =
; इति5=3D iti =3D =
so; चेत्6=3D cet =3D if; =
न7 =3D na =3Dnot;
=
तथा8 =3D tathā =3D thus;=
दृष=
्टि9 =3D dr̥ṣṭi =3D vision; उपदेशात्=
10 =3Dupadeśāt=
=
=3D
because of instruction;&nb=
sp;
=
असम्भवात्11 =3D =
asaṃbhavāt =
=3Dbecause of impossibility;=
पुरुषम्12 =3D puruṣam =3D person;अ=
;पि13 =3D api =3Dalso;=
च14 =3D ca =3D and; एनम्15 =3Denam =3D him; =
अधी=
यते16=
=
=3D adhīyate =3D is taught.
=
न4=
=
=3D na =3D
not;शब्द-आदिभ्य1=3Dśabda-ādibhyaḥ =3D because of the word etc.; <=
span
lang=3DSA style=3D'font-family:"Arial Unicode MS","sans-serif";mso-bidi-lan=
guage:
SA'>च3 =3D ca =3D and; [not]प्रतिष्=
36;ानात्2=3D prati&#=
7779;ṭhānāt
=3D because of abiding. [it is]न7 =3D na =3Dnot;=
चेत्6=3D cet =3D if; इतì=
7;5=3D iti =3D so. तथा8 =3D tathā =3D t=
hus;=
दृष्टि9 =3D dr̥ṣṭi =3D vision; [o=
f the
Lord]उ=
;पदेशात्=
10 =3Dupadeśāt=
=
=3D
because of instruction;&nb=
sp;
=
असम्भवात्11 =3D =
asaṃbhavāt =
=3Dbecause of impossibility;च14 =3D ca =3D and;=
एनम्15 =3D =
enam
=3D this one; =
अधीयते16=
=
=3D adhīyate =3D is spoken of=
=
;अ=
पि13 =3D api =3Dalso;=
[as a ]पुर=
ुषम्12 =3D puruṣam =3D person.
They say, Vaisvanara<=
span
style=3D'mso-spacerun:yes'> is the fire in the body and not th=
e Highest
Self because of words (reference to fire as Vaisvanara) in sacred texts (and
because he remains as heat or fire in the body).We object to your proposition or
standing on this issue because of the teaching of the vision of the Lord,
because of impossibility (that Vaisvanara is just heat in the body) and bec=
ause
they identify Him as a person ( =3D Puruṣa =3D Brahman).
1.2.27.अत एव न &#=
2342;ेवता
भूतं च ।=
अतः<=
/span>=3D ataḥ =3D therefore; एव =3Deva =3D also; न=3D
na =3D neither; देवता =3D
devatā =3D deity; च<=
/span>=3D ca =3D and; [nor] भूतं=3D bhūtam =3D the element [fire]. Therefor=
e,
Vaiśvānara is neither deity [of fire] nor the element [of fire]=
.
अतः=3D
ataḥ =3D therefore; =3Deva
=3D also; न=3D
na =3D neither; देवता =3D devatā =3D d=
eity; च=3D ca =3D and; [nor]=
भूतं=3D
bhūtam =3D element (one of the great elements).
Therefore,
Vaiśvānara is neither deity [of fire] nor the element [of fire].<=
/span>=
Vaiśvānara has a head in heavens;
the element fire does not have a head; therefore, Vaiśvānara is t=
he
Supreme Self (Brahman).
Jaimini says there is=
no
contradiction, if the Supreme Self is regarded and worshipped as Vaiśvānara
directly.
There is no objection if we worship
Vaiśvānara not as a symbol but as God. Sankara says that
Vaiśvānara is the Self of all, the cause of all, and the ruler of
all.
Asmarathya says [God] manifests [in limited forms for=
the
benefit of man].
God manifests Himself in limited forms so the devotee=
s can
worship Him. Mind cannot fathom the dimensions of God who manifests in limi=
ted
forms so that man can grasp the object in his mind and meditate on Him as a
limited and defined object.
Badari says [God being beyond the measure of man] i=
s remembered
[by the mind as an object of limited dimension abiding in the heart].
1.2.30=
अनुस्म=
ृतेर्
बादरिः । anusmṛterbā=
dariḥअनुस्म=
ृतेः=
=3D
anusmṛteḥ =3D because of remembering;बादरिः=
=3D bādariḥ=3D Bādari.
Badari says [God being beyond the measure of man] is
remembered [by the mind as an object of limited dimension (a span in length)
abiding in the heart].
God is spatially unlimited. Man to capture Him by mind
remembers Him as spatially limited for the purpose of meditation.
1.2.31. स=
;ंपत्तेर्
इति जैमिनिस&#=
2381;
तथा हि दर्शय&=
#2340;ि
।<=
/span>
sampatter iti jaiminiḥ tathāhi Jaiminiḥ.
संपत्तेःइतिजैमिनिःतथा हि=3D tatha hi =3D the same; दर्शयê=
0;ि=3D darśayati =3D shows.
Jaimini says [God is said to be a span in length]
because of imaginary identity.
Chandogya Upanishad (V.18.1) says, he, however who
meditates on the Universal Self as of the measure of the span or as identic=
al
with he self, eats food in all the worlds, in all beings , in all selves.
Chāndogya
Upaniṣ<=
/span>ad
Section 18: Verse 1.Transl=
ation
by Dr. Radhakrishnan.
- THE SELF AS THE WHOLE
I. Then he said to them, 'Verily indeed you eat y=
our
food knowing this Universal Self as if it were many. He, however, who meditates on the Universal Self as of the measure of=
the
span or as identical with the self, eats food in all worlds, in all
beings, in all selves.'
prādeśa-mātra: -of the m=
easure
of the span. S gives five different renderings of which the chief =
are
(i) that which is recognised bodily through heaven as the head and the ea=
rth
as the feet, (ii) that which is measured by a measure extending from the
heaven to the earth.
The self which has assumed the shape of the whole
universe is the Universal Self. It is to be known as the Self of all bein=
gs.
One has to realise the Self in oneself before one can comprehend Him as t=
he
Self of the whole creation. The individual 'I' and the universal 'I' are =
one.
Asmarathya teaches the meditation of Vaiśvanara=
as
prāde=
47;a-mātra si=
nce
the Supreme Being is specially manifested in the heart which is conceived=
as
of the measure of a span.
Badari is of the view that the Supreme Being is
described as of the measure of a span since he is meditated upon by the m=
ind
situated in the heart which is of the measure of a span.
Jaimini holds that prādeśa-mātra is intended to teach
sampatti or sampad-upāsana,
i.e. the realization of the non-separation of God from the objects of sen=
se.
It is the Universal Self in each living being.The
seeker should realize the divine in himself and in all beings.
ॐ1.2.32. आमनन्ति चैन=
म्
अस्मिन् ।āmananti canam
asmin.आमनन्त=
ि=3D āmananti =3D they speak; चैनम्=
=3D च + एनम्=3D and (moreover) him; <=
/span>अस्मिन=
्=3Dasmin=3D in that, in this place.
Moreover they [the Jābalās] speak of the Su=
preme
Self or God abiding] in that [space between the forehead and the chin].
The space between Varaṇa and Nāsi (the
eyebrows and the nose) is the bridge between the heaven and the place of
Brahman. It is the same space spoken of by Yajnavalkya, the space between t=
he
crown and the chin. The crown is the heaven and the chin is the lower world.
That space is Pradesa-matra, the high point is Varana, the sin Preventor and
the low point, Nasi the Sin destroyer. The small space (a span) on the face=
or
the heart represents the Big Space of God. This offers the proof that
Vaisvanara is the Supreme Self.
The abode of heaven, earth and the rest (is Brahman)
because of the word 'own'.
ॐ 1.3.1. द्युभ्=
वाद्यायतनं
स्व-शब्=
42;ात्
।dyubhvādyāyatana<=
/span>ṁ=
sva-śabdāt.=3D dyu =3D heaven;&=
nbsp;
=
=3D
bhū =3D earth; =
आदि=
=
=3D
ādi =3D and the rest; आ=3D āyatanam =3D support, abode; =
-शब्दात=
्=3D sva-śabdāt =3D because of the word 'own'
denoting itself.<=
o:p>
The abode of heaven, earth and the rest (is Brahman)
because of the word 'own'.
This aphorism draws support and authority from the wo=
rds
in Muṇḍaka Upaniṣad II.2.5: "He in whom the sky, the
earth and the interspace are wovewn as also the mind along with all the vit=
al
breaths, know him alone as the one self. This is the bridge to
immortality.( =3D amṛt=
asyaiṣa
setuḥ )"
Brahman is a homogeneous mass. The word Atman or Self
refers to Brahman and not to matter such as Pradhana and not to the individ=
ual
self or soul. Ātman is Reality; the world and Brahman are not separate
from each other. The sanskrit words in MU may be confusing: amṛtasyai=
ṣa
setuḥ ( =3D This is the bridgeto immortality.) Brahman is endless without a shore, thus He is no
bridge. Sethu comes from the root si meaning to bind. What it means =
is
that Brahman Knowledge is the means in attaining immortality --Dr.
Radhakrishnan.
मुक्त=
उपसृपî=
1;य=3D upasṛpya =3D to be attained;व्यपदí=
5;शात्It is said that because of declaration, it is to be
attained by the liberated.
1.3.2. =
मुक्तो=
पसृप्यव्यपê=
2;ेशात्=
। muktopasṛpyavyapade&#=
347;āt.
मुक्त=
-उपसृप्=
य-व्यपदे=
शात्=
।mukto-upasṛpya-vyapad=
eśāt.=3D mukta =3D the emancipated;=3D upasṛpya =3D to be attained;त्=
=3D =
vyapadeśāt
=3D because of declaration.
It is said that because of declaration, it is to be
attained by the liberated.
The souls liberated =
from
the clutches of Samsara attain to Brahman. Samsara is a worldly state of the
soul with a name and a form because of its connection with the matter and b=
ecause
of punyam and papam or good and bad deeds. Brahman, the repositopry of earth
and heaven, is the goal for the individual soul once they attain liberation
from matter, good and evil. They become one with Brahman.=
No word to support the inference (that the insentie=
nt
Pradhāna is the cause or abode of heaven and earth).Word =3D Sacred text; Upanỉ=
9;adic
support.
No word to support the inference (that the insentient
Pradhāna is the cause or abode of heaven and earth).Word =3D Sacred text; Upaniṣ=
adic
support.
The supporting sacred text in favor of Brahman as the
cause is from Muṇdaka Upaniṣad 1.1.9: He who is all-knowing
all-wise, whose austerity consists of knowledge, from Him are born this
Brahmā (Hiraṇya-garbha), name-shape and food.Vākyapadīya I.1 says,
"The Brahman who is without beginning and end, who is of the form of t=
he
indestructible word is apparently transformed into objects, and this is the
process through which creation takes place. Sphoṭa is the indivisible
idea with its dual form of śabda word and artha, meaning=
.
1.3.4. प्राणभृच्<=
span
lang=3DSA style=3D'font-size:14.0pt;font-family:"Arial Unicode MS","sans-se=
rif";
mso-hansi-font-family:Calibri;mso-hansi-theme-font:minor-latin;mso-bidi-lan=
guage:
SA'> =3D =
prāṇabhṛc ca.प्राण=
-भृत्=3D prāṇa-bhṛt =3D bearer of prāna or breaths; च=3Dca =3D and.=
And [not] the bearer of vital breaths [who is the
individual soul].
The individual embodied soul is not the cause or the
abode of heaven and earth. There are no Upaniṣadic texts to support s=
uch a
notion. It is not the cause of the material world. The Jiva has limited
intelligence and not omniscient and not all-pervading; it is not equal to
Brahman by any measurement.
The declaration in the sacred texts states the diff=
erence
[between the knower namely the individual soul and the Object of Knowledge
namely Brahman or the Highest Soul].&nbs=
p;
1.3.5. भेदव्य=
पदेशात्
च ।bhedavyap=
adeśāt ca =3D-व्यपदे=
शात्
च=3D bheda-vyapadeśāt=3D =
difference-because
of statement; च =
=3D ca
=3D and.
The declaration in the sacred texts states the differ=
ence
[between the knower namely the individual soul and the Object of Knowledge
namely Brahman or the Highest Soul].
The individual soul is the grieving one and the Supre=
me
Soul is the detached Witness. This
statement receives support from Muṇḍaka Upaniṣad III.1 an=
d 2:
1. Two birds, companions who are always united, cling to the self-same tree=
. Of
these two, the one eats the sweet fruit and the other looks on without eati=
ng.
2. On the self-same tree, a person immersed in the sorrows of the world is
deluded and grieves because of his helplessness. When he sees the other, the
Lord who is worshipped and His greatness, he becomes freed from sorrow.
1.3.6.प्रकरण=
ात् । prakaraṇāt=
=3D because of context.
Because
of context as found in Muṇḍaka Upaniṣad, You know Brahman,
you know all else.MU 1.1.3:<=
/span>śaunaka, the great householderduly approached Angir=
as =
and
asked, through what being known, Venerable Sir, does all this become known?
[Swami Gambhirananda translates as follows: "O adorable Sir, (which is
that thing) which having been known, all this becomes known?"] he furt=
her
notes, For it is only by knowing the Supreme Self, that is the Self of all,
that all this becomes knon; but not so by knowing merely a living creature.=
1.3.7. स्थित्यदना=
;भ्यां
च।sthityadan=
ābhyāṁca =3D and because of abiding and
eating.<=
/p>
स्थितî=
1;यदनाभ्यां
च =3D&nbs=
p;
स्थिति अ=
दनाभ्यां
च.=
स्थितì=
7;=3D sthiti =3D abiding; अदनाभî=
1;यां=3D adanābhyāṁ =3D because of eatin=
g; चAnd because of a=
biding
and eating.
1.3.7. ।sthityadan&#=
257;bhyāṁca =3D and because of abiding and
eating.स्थित्य=
42;नाभ्यां
च =3D =
स्थिति-अदन&=
#2366;भ्यां
च.स्थिति=3D sthiti =3D abiding; अदनाभ्य=
66;ं=3D adanābhyāṁ =3D because of eating;=
च =3D and. &nb=
sp;
And because of abiding and eating.&=
nbsp;
This abiding and eating are reference to the two bird=
s in
the self-same tree; one is watching and the other is eating meaning that th=
e latter
is enjoying and suffering the fruits of karma. The Witness is the Supreme S=
oul
without any Upādhis (limitations) and the individual soul is chock-ful=
l of
limitations. The Witness alone is the Master and Supporter of the universe.=
Sankara says that the there is no
difference between the individual soul and Brahman since the former is the
space in the jar and the Latter is the wide space outside the jar.
Section 2 (aphorisms
8-9)Bhūman is Brahman.
1.3.8. <=
/span>भूमा स=
06;प्रसादाद्
अध्युपदेशा=
340;्
। =3Dभूमा1=
संप्रì=
0;ादात्3अधि2=
उपदेशì=
6;त्4bhūm&=
#257;saṃprasādāt adhi&n=
bsp;
upadeśātभूमा1=3D bhūm&=
#257;
=3D Bhūman, the Infinite; the plenitude;Brahman; अधि2=3D adhi =3D in addition to, above, beyond; <=
/span>संप्रì=
0;ादात्3 =3D saṁpras=
ādāt
=3D to the state of serenity or deep sleep;उपदेशì=
6;त्4=3D upadeśāt =3D having been
instructed.
Bhūman is Bra=
hman
or the Supreme Self who is beyond deep sleep according to teachings.
Section 2 (aphorisms
8-9)Bhūman is Brahman
1.3.8. bhūm=
57;saṃprasādādadhyupadeśātभूमा=
=3D bhūm=
57;
=3D Bhūman, the Infinite, the plenitude, Brahman; अधि=3D adhi =3D in addi=
tion to,
above, beyond; <=
/span>संप्रस=
ादात्=3D saṁprasādāt =3D to the state of serenity or deep
sleep;अध्युपदेशा&=
#2340;्
=3Dउपदेशा=
त्=3D upadeśāt =3D having been instructed.
Bhūman is Brahm=
an
or the Supreme Self, who is beyond deep sleep, according to teachings.=
The supporting Upani=
ṣadic
test is Chāndogya Upaniṣad VII. 22, 23 and 24.
22. When one obtains
happiness, then one is active. One who does not obtain happiness is not act=
ive.
Only he who obtains happiness is active. But one must desire to understand
happiness. Venerable Sir, I desire to understand happiness. 23. The Infinite
(Bhūma) is happiness. There is no happiness in anything small (finite).
Only the Infinite is happiness. But one must desire to understand the Infin=
ite.24. When one sees nothing else, he=
ars
nothing else, understands nothing else, that is the Infinite. But where one
sees something else, hears somethingelse, understands something else,&n=
bsp;
that is the small (the finite). Verily the Infinite is the same as t=
he
immortal, the finite is the same as the mortal. Venerable sir, on what is t=
he
infinite established? On its own greatness or not even on greatness.
Life-breath or
Prāna is the sine qua non of life and happiness enjoyed even during de=
ep
sleep. Though Prana is happiness, Bhūma is above and beyond
Prāna.end CU.
The Great are rooted=
in
themselves; the small are rooted in others.
1.3.9. धर्मोê=
6;पत्तेश्
च । =3D=
dharmopapatteś
ca =3Dधर्मा-=
13;पपत्तेः
च =3Dचधर्मा-=
13;पपत्तेः=3D ca dharma-upapatteḥ. =
च=3D ca =3D and;=3D धर्मा=3D dharm =3D Attributes; उपपत्ê=
0;ेः=3D upapatteḥ =3D because of appropriateness.=
And because of
appropriateness of attributes (of Bhūma or Brahman).
1.3.9. धर्मोप=
पत्तेश्
च ।धर=
;्मा-उपपत्ते=
307;
च =3D चधर्मा-उ=
;पपत्तेः=3D ca dharma-upapatteḥ. <=
/span>च =3D ca =3D and;=3D =3D dharm =3D Attributes; उपपत्त=
ेः=3D upapatteḥ =3D because of appropriateness.
And because of
appropriateness of attributes (of Bhūma or Brahman).=
The serenity of deep
sleep is not the quality of Prāna but that of Brahman. Praśna upa=
niṣad
IV.2 gives support to the aphorism: As all the rays of the setting sun beco=
me
one in the circle of light and as they spread forth when he rises again and
again, even so does all this become one in the supreme god, the mind.
Therefore, in that state, the person hears not, sees not, smells not, tastes
not, touches not, speaksnot, takes not, rejoices not, emits not, moves not.
(Then) they say he sleeps.
The normal physiolog=
ical
actitivites of limited man are absent in Brahman.
The Imperishable and the Immutable=
1.3.10.<=
span
style=3D'mso-spacerun:yes'> अक्षरë=
0;्
अम्बरान्तध=
371;तेः ।&n=
bsp;akṣaramambarāntadhṛteḥ.अक्षरë=
0;्=3D akṣaram =3D the Imperishable, the Immutable; अम्बर=3D ambara =3D sky/space; अन्त=3D anta =3D end; &n=
bsp;धृतेः=3D dhṛteḥ =3D because of its support.<=
/p>
The Imperishable
Brahman because of His support [of all things] up to the space.
The Imperishable and the Immutable
1.3.10.&n=
bsp;
। <=
/span>akṣaramambarāntadhṛteḥ.=3D akṣaram =3D the Imperishable, the Immutable; अम्बर=
=3D ambara =3D sky/space; अन्त=3D anta =3D end; &nbs=
p;धृतेः=
=3D dhṛteḥ =3D because of its support.
The Imperishable Bra=
hman
because of His support [of all things] up to the space. <=
/p>
This aphorism 1.3.10
draws its support from Brhad-āraṇyaka Upaniṣad (BU) III.8.7
& 8. Yajñavalkya said: 'That which is above the sky, that which =
is
beneath the earth, that which is between these two, the present, the past a=
nd
the future, across space is that woven like warp and woof. Across what is s=
pace
woven like warp and woof?' 8. He said: 'That, O Gārgi, the knowers of
Brahman, call the Imperishable. It is neither gross nor fine, nither short =
nor
long, neither glowing red like fire nor adhesive like water. It is neither
shadow nor darkness, neither air nor space,unattached, withouttaste, without smell, without eyes,
without ears, without voice, without mind, without radiance, without breath,
without a mouth, without measure, having no within and no without. It eats
nothing and no one eats it.
All things find supp=
ort
in ākāśa; ākāśa itself receives support from =
Akṣara,
which is all-pervading and can refer to Brahman only. It is also called Pra=
ṇava.
--Dr. Radhakrishnan
=
&nb=
sp; =
&nb=
sp; =
&nb=
sp; =
&nb=
sp; =
1.3.11.सा च प्=
352;शासनात्
।sācapraśāsanātसा=3D sā =3D th=
is;च=3D ca =3D and;प्रशाì=
0;नात्=3D praś&=
#257;sanāt
=3Dbecause of command.
And this [support comes from the Supreme
Self] because of [His] command.
And this [support comes from the Supreme
Self] because of [His] command.
This aphorism draws its inspiration from =
BU
III.8.9. Verily, at the command of the Imperishable, the sun and the moon s=
tand
in their respective positions. At the command of that Imperishable, heaven =
and
earth that stand in their respective positions.At the command of that Imperishabl=
e,
what are called moments, hours, days and nights, half-months, months, seaso=
ns,
years stand in their respective positions. At the command of that Imperisha=
ble,
some rivers flow to the east from the white snowy mountains, others to the =
west
in whatever direction each flows. By the command of that Imperishable, men
praise those who give, the gods the sacrificers and the fathers are desirou=
s of
the darvī offerings.
Ramanuja says that the individual soul wi=
th
limitations, bondage and lack of freedom cannot have that Supreme command
necessary to keep the objects of the universe hang in balance. <=
/span>
Because of exclusion=
of
other of a different nature.
Pradhana is not the
Imperishable; Akṣara and not Pradhana is the Seer, the Hearer, and the
Knower.
BU III.8.11 provides=
the
inspiration and authority for this aphorism: Verily, that Imperishable is
unseen but the Seer, is unheard but the Hearer, unthought but the Thinker,
unknown but the Knower. There is no other Seer but this, there is no other
Hearer but this, there no other Thinker but this, there is no other Knower =
but
this. By this Imperishable is space woven like warp and woof.
Because of reference to the object of sig=
ht,
He [is the Highest Self].
Praśna Upaniṣad offers support=
and
authority to this aphorism according to Sankara with reference to Impersonal
higher Brahman. Verse V.2. That which is the sound AUM is verily the higher=
and
the lower Brahman. With this support alone does the wise man reach the one =
or
the other. (The higher Brahman refers to Nirguna (attributeless) Brahman and
the lower to Brahmā.
This led to different interpretations.
Meditation on A of AUM obtains world of m=
en,
meditation on AU of AUM the world of atmosphere and meditation on AUM the w=
orld
of Brahmā.This receceiv=
es
support from Praśna Upaniṣad V.5. If he meditates on the highest
person with the three elements of the syllable AUM, he becomes one with the
light, the sun. Even as a snake is freed from its skin, even so is he freed
from sins.He is led by S=
7;ma
(chants) to the world of Brahmā. He sees the person that dwells in the b=
ody,
who is higher than the highest life.
Brahmā is not Brahman, the object of
seeing and realization. Therefore, in this aphorism, Brahmā is NOT the
object of meditation.
Ramanuja says that the refereced Person is
the Highest person (iśvara) and not Brahmā, who is a created bein=
g.
The Supreme Self is =
the
object of meditation and realization. The aspirant meditating on AUM realiz=
es
only Brahmā.The lower B=
rahman
(Hiraṇyagarbha, Brahmā) is the aggregate of all souls. Brahman is
the Soul of Brahmā and the Soul of all souls.Sankara opines this is a ref=
erence
to Parabrahman without attributes, while Ramanuja says it is a reference to=
the
Supreme Purusa or Iśvara and not to Brahmā or Hiraṇyagarbha=
.
Section 5 (Aphorisms 14-21)Ākāśa within the =
heart
of Brahman
1.3.14.दहर उत=
81;तरेभ्यः
।dahara
uttarebhyaḥदहर=3D dahara =3D sma=
ll
(space in the heart); उत्तरí=
5;भ्यः=3D uttarebhyaḥ=3D on account of what fol=
lows.
The smallspace (=3D दहरआकाश) is Brahman for what follows.
Section 5 (Aphorisms 14-21)Ākāśa within the he=
art of
Brahman
1.3.14. दहर उत्=
;तरेभ्यः
।dahara uttarebhyaḥ=3D dahara =3D small (space in the heart); =3D uttarebhyaḥ=3D on account of what follo=
ws.
The smallspace (=3D दहरआकाश) is Brahman for what follows.
There is a question =
as
to what small refers to: Space, individual soul or Brahman. Sankara states =
that
Dahara does not connote space (Ākāśa). What is in the heart =
is
not Ākāśa, because the space is very large outside and small
inside and there is no sin attached to space. These attributes do not apply=
to
Ākāśa.
Chāndogya Upani=
ṣad
VIII.1.1 says, "Harih, aum. Now here in the city of Brahman is an abod=
e, a
small lotus flower; within it a small space. What is within that should be
sought, for that, assuredly, is what one shpould desire to understand. (Thus
the small space is Brahman.)
Comment by Dr.
Radhakrishnan: Pure being devoid of dererminations is often, in western
thought, mistaken for a non-being (asat). As ordinary people find it diffic=
ult
to conceive the Real is out of spaceand time, they are taught to think of it as an object endowed with
qualities, living in the world and the human self. This knowledge is to ser=
ve
as a preparation for the higher knowledge.=
1.3.15.गतिशबî=
1;दाभ्यां
तथा हि दृष्ट&=
#2306;
लिङ्गं च ।gatiśabdābhyāṁtathā=
hidṛ&#=
7779;ṭaṁliṅg=
aṃcaगति-शब्दाê=
9;्यां=3D gatiśabdābhyāṁ =3D on account of the
movement and of the word; तथा हि=3D tathā hi =
=3D for
thus; दृष्टं=3D dṛṣ=
;ṭam
=3D it is seen; लिङ्गं=3D liṅgam =
=3D mark
or sign; च =3D ca =3D and.
The small space
(Ether) is Brahman because of the movement [of the individual soul into
Brahman [during deep sleep] which is an inferential sign for the
interpretation of the word [Brahmaloka]
1.3.15. गतिशब्=
दाभ्यां
तथा हि दृष्ट=
306;
लिङ्गं च । gatiśabdābhyāṁtathāhidṛM=
79;ṭaṁliṅga&=
#7747;ca-शब्दाभ=
्यां
=3D gatiśabdābhyāṁ =3D on account of the
movement and of the word; तथा हि=3D tathā hi =
=3D for
thus;दृष्टं=
=3D dṛṣṭam =3D it is seen; लिङ्गं=
=3D liṅgam =3D mark or sign;च=3D ca =3D and.=
The small space (Eth=
er)
is Brahman because of the movement [of the individual soul into Brahman [du=
ring
deep sleep], which is an inferential sign for the interpretation of the word
[Brahmaloka]
Chāndogya Upani=
ṣad
VIII.3.2 says, "All creatures (individual souls) go day after day into=
the
Brahma-world (the small one--little space) and yet do not find it, for they=
are
carried away by the untruth
Chāndogya Upani=
ṣad
VI.8.1 says, "."When a person sleeps, he has reached pure
being."
The self gets absorb=
ed
in the Highest Self during deep sleep.
धृतेः=3D dhṛteḥ =3D because of support=
;च =3D ca =3D and;=
महिम्नः =3Dmahimnaḥ =3D greatn=
ess; अस्य=3D asya =3D His (The Highest Self's);अस्मिê=
4;=3Dasmin
=3D in Him; उपलब्ê=
3;ेः=3D upalabdheḥ =3D as seen.
[The small is Brah=
man]
because of [upaniṣadic] support and because of [the observed] great=
ness
of His Highest Self as seen in Him.
1.3.16. धृतेश्=
च
महिम्नोऽस्ë=
1;ास्मिन्न्
उपलब्धेः ।=
dhṛteś camahimno' syāsminn upalabdheḥ.. धृतेः=3D dhṛteḥ =3D because of support;=3D ca =3D and;नः =3Dmahimnaḥ
=3D greatness; अस्य=3D asya =3D His (The Hi=
ghest
Self's);अस्मिन=
=3Dasmin =3D
in Him; उपलब्ध=
ेः=3D upalabdheḥ =3D as seen.
[The small is Brahma=
n]
because of [upaniṣadic] support and because of [the observed] greatne=
ss
of His Highest Self as seen in Him.
Brahman is small;
Brahman is large.He keeps the
different worlds apart from each other and in their respective positions. <=
o:p>
1.3.17.प्रसिê=
2;्धेश्
च ।prasiddheś ca.&nbs=
p;
प्रसिद्धेः=3D prasiddhẽ=
7; =3D
well-known, celebrated;&=
nbsp;
च =3D ca =3D and.
And it is most
celebrated [that Dahara is the Supreme Self].
1.3.17.prasiddheś ca.ः=3D prasiddheḥ=
=3D
well-known, celebrated;&nb=
sp;
चAnd it is most
celebrated [that Dahara is the Supreme Self].
Ākāśa=
is
(the progenitor substance) the origin and manifesting agent of names and fo=
rms
and beings. That being so, Ākāśa cannot be merely an element=
but
is the Highest Self.
1.3.18.इतरपरì=
6;मर्शात्
स इति चेन् ना=
संभवात्
।itaraparāmarśātsaiticennaasambhav&#=
257;t =3D
इतर=
1 परामरî=
1;शात्2स3इति4चेन5न6संभवाê=
0;्7 । =3D itara1=
parāmarśāt2=
sa<=
span
style=3D'font-family:"Arial Unicode MS","sans-serif";color:#EB08F6'>3iti=
4cen5=
na=
6asambhavāt7 =3D इतर1 परामरî=
1;शात्2=3D itara1 (other1)
parāmarśāt=
2 =3D because of reference or allusion2 to the other1; स3 =3D sa =3D He [is =
small]; इति4=3D iti =3D thus; चेन5=3D cen =3D if; न6=3D na =3D no; संभवाê=
0;्7=3D asaṁ=
bhavāt =3D
because of impossibility.
If the other [the individual soul] is t=
he small
space, as referenced before, we say it is impossible.
If the other [the individual soul] is the
small space, as referenced before, we say it is impossible.
The individual soul is not the dahara (sm=
all
space), the Highest Self. Thus The Supreme Soul or Self is not the mere ele=
ment
Ākāśa and not the
mere individual soul. Since the Supreme Soul is free from adjuncts such as =
sin,
dahara can only be applied to Him.
1.3.19. उत्तरì=
6;च्
चेद् आविर्भ&#=
2370;तस्वरूपस्
तु ।uttarāc ced āvirbhūtasvarūpas tuउत्तरì=
6;त्चेत्आविर्ê=
9;ूतस्वरूपः तु ।=3D uttarāt cet āvirbhūtasvarūpaḥ tu.उत्तरì=
6;त्=3D uttarāt =
=3D on account
of subequent reference;चेत्=3D cet =3D if [th=
is is
the objection];आविर्ê=
9;ूत=3D
āvirbhūta=3Dbecome manifest;स्वरूê=
6;ः=3D svarūpa&#=
7717;
=3D real nature;तु=3D tu =3D but.
If it is stated [t=
hat
dahara is the individual soul] on the strength of subsequent pronouncemen=
ts,
[we say that the subsequent statements identifies the individual soul] as=
its
nature becomes manifest.
1.3.19.उ=
340;्तराच्
चेद् आविर्भ=
70;तस्वरूपस्
तु ।uttarāc ced āvirbhūtasvarūpas tuत्चेत्आविर्भ=
ूतस्वरूप=
ः =3D uttarāt cet āvirbhūta=
svarūpaḥ tu.&=
nbsp;
त्=3D uttarāt =3D=
on
account of subequent reference;त्=3D cet =3D if [this=
is the
objection];आविर्भ=
ूत=3D
āvirbhūta=3Dbecome manifest;स्वरूप=
ः=3D svarūpaM=
17; =3D
real nature;तु=3D tu =3D but.=
If it is stated [that
dahara is the individual soul] on the strength of subsequent pronouncements=
, [we
say that the subsequent statements identifies the individual soul] as its
nature becomes manifest.
And the reference [to the individual soul=
has]
different meaning. When the individual soul goes into deep sleep, it gets in touch with
Brahman; that is its real nature.
1.3.21.अल्पशî=
1;रुतेर्
इति चेत् तद् =
उक्तम्
।alpaśruter iti cet tad uktam.अल्प=3D alpa =3D small;श्रुतेः=3D śruteM=
17; =3D according
to śruti;इति=3D iti =3D thus;<=
/span>चेत् =3D cet =3D if; तत् =3D tat =3D that;उक्तम् =3D uktam =3D said.
If it is claimed [that ākāśa cannot
refer to the Supreme Self] because of statement of its smallness in
śruti or Upaniṣads, we proclaim that it has been asked, [answe=
red
and rejected].
1.3.21.अल्पश्=
रुतेर्
इति चेत् तद् &#=
2313;क्तम्
।alpaśruter iti cet tad uktam.=3D alpa =3D small;ः=3D śruteḥ=
; =3D
according to śruti;इति=3D iti =3D thus;चेत् =3D cet =3D if; त<=
/span>=3D tat =3D that;उक्तम्=
=3D uktam =3D said.
If it is claimed [that ākāśa cannot re=
fer
to the Supreme Self] because of statement of its smallness in śruti or
Upaniṣads, we proclaim that it has been asked, [answered and rejected=
]. Ākāśa (Ether) is small in the heart as an object of m=
editation
and yet is large outside the heart. Ether is all-pervasive, though it in its
smallness can be meditated upon in the heart.
Section 6(Aphorisms 22-23) Universal Ligh=
t as
Brahman
1.3.22. अनु-कृतेसî=
1; तस्य
च ।anu-k̉=
1;tes
tasyaca<=
/a>●अनु-कृतेः =3D anu-kṛteM=
17;
=3D on account of the act of after-[shine];तस्य=3D tasya =3D his;च =3D ca =3D and.
[All shining objec=
ts in
this universe] on account of their after[-shine], [Brahman being the first
self-effulgent Light] and [of the word] His.
Section 6=
(Aphorisms 22-23) Universal Light as Brahman
1.3.22. अनु-कृतेस्=
तस्य
च ।anu-kṛ=
tes
tasyacaअनु-कृतेः =3D <=
/span>anu-kṛteḥ =3D on account of the act=
of
after[-shine];तस्य=3D tasya =3D his;च =3D ca =3D and.
[All shining objects=
in this
universe] on account of their after-shine, [Brahman being the first
self-effulgent Light] and [of the word] His.
The supporting Upani=
ṣadic
text is in Katha Upaniṣad II.2.15. The sun shines not there, nor the =
moon
and the stars, these lightnings shine not, where then could this fire be?Everything shines only after that
shining light; His shining illumines all the world.
1.3.23. =
अपि च स्मर्=
51;ते
।=
apicasmaryate.=
●अपि=3D api =3D also, =
the
same, moreover; च=3D ca =3D and; स्मर्ë=
1;ते=3D smaryate =3D is mentioned in smṛti.
Moreover, the same=
is
mentioned in smṛti. =
1.3.23. &n=
bsp;
apicasmaryate.अपि=3D api =3D also, th=
e same,
moreover; च=3D ca =3D and; स्मर्य=
ते=3D smaryate =3D is mentioned in smṛti.
Moreover the same is
mentioned in smṛti.
This aphorism has
corollary in Bhagavadgita, chapter 15.
Section 7 (24-25) The Person of the S=
ize
of a Thumb is Brahman
1.3.24.शब्दाê=
2;्
एव प्रमितः ।<=
/span>śabdād eva p=
ramitaḥ शब्दाê=
2;्=3D śabdād =3D on account of the word; एव=3D eva =3D itself; प्रमितः=3D pramitaḥ=
=3D the measur=
ed One
(Brahman).
From the word [tha=
t is
attributed to the Lord] the measured person [of the size of a thumb] is
Brahman.
Section 7
(24-25)The Person of the Siz=
e of a
Thumb is Brahman
1.3.24.शब्दाद=
्
एव प्रमितः ।śabd=
57;d
evapramitaḥशब्दाद=
्=3D śabdād =3D on account of the word; ए=
357;=3D eva =3D itself; प्रमितः=3D pramitaḥ =3D the measured One (Brahman).<=
o:p>
From the word [that =
is
attributed to the Lord] the measured person [of the size of a thumb] is
Brahman.
The supporting words=
are
in Katha upaniṣad II.1.12-13. 12. The person of the size of a thumb
resides in the middle of the body. After knowing him who is the Lord of the
past and the future, one does not shrink from Him. This verily is that. 13.=
The
person of the size of a thumb resides in the middle of the body, like a fla=
me
without smoke. He is the Lord of the past and the future. He is the same to=
day
and the same tomorrow. This, verily is that.
1.3.25.हृद्यê=
6;ेक्षया
तु मनुष्याध&#=
2367;कारत्वात्
।hrṛd=
yapekṣayātumanuṣyādhikāratvātहृदि=3D ḥrdi =3D in the heart;अपेक्षë=
1;ा=3D apekṣayā =3D from the view point of; <=
span
style=3D'mso-spacerun:yes'> तु=3D tu =3D but; मनुष्य=3D manuṣya =
=3D man;
अधिकारê=
0;्वात्=3D adhikāratv=
57;t
=3D is privileged.
From the viewpoint=
of
the heart, [the Highest Being is of the size of the thumb], as men have p=
rivilege
to study the Vedas.=
1.3.25.हृद्यप=
ेक्षया
तु मनुष्याध=
67;कारत्वात्
।hrṛdya=
pekṣayātumanuṣyādhikāratvāt=3D ḥrdi =3D in the heart;अपेक्षय=
ा=3D apekṣayā =3D from the view point of; त=
369;=3D tu =3D but; मनुष्य=3D manuṣya =3D man; अ=3D adhikāratvā=
;t =3D
is privileged. From the viewpoint of
the heart, [the Highest Being is of the size of the thumb], as men are
privileged to study the Vedas.
The hearts of differ=
ent
animals are of different size; take the size of the heart of an elephant and
that of the frog as compared to that of a human being. The size of the thumb
referred to one's own thumb is in relation with the heart of a human being.=
The
Inner Self in man is of the size of a thumb. It is said that if the Lord in=
the
form of Vamana can measure the three worlds by three strides, He can also b=
e of
the size of a thumb. The Lord presents Himself to the devotees in the size =
of
the thumb to please His them. With regards to study of Vedas, Ramanuja says=
all
men are qualified to meditate on the Lord for self-realization. Some say th=
at
the highest three classes only have the privilege to study Vedas.
Section 8 (Aphorisms 26-33) Gods are Capable of the Knowledge of Brah=
man
The gods also abov=
e men
have the privilege to study Vedas as Badrayana holds that view because it
possible the gods can do it.
The gods have bodies=
as
men do. Brahman is the God of gods, men and other beings. As the men have t=
he
privilege to study the Vedas, so do the gods. The object of this study is to
attain self-realization. Men meditate on the Supreme Being who is of the si=
ze
of the man's thumb in the heart to attain realization. So do gods meditate =
on
their thumb for the attainment of realization.
If it is said [that
god's one body would engender] a contradiction to [sacrificial] works [do=
ne
by many beings in very many places], [we declare it is not true] because =
it
is the observation that gods have many forms or bodies [so that one god c=
an
be in many places (as clones) physically at the same time].
Here the myth that g=
ods
having a single body is a disqualification or contradiction for the perform=
ance
of sacrificial rites or acts (in many places), is declared wrong. The reaso=
n is
that gods assume many bodies as the occasion demands and do participate in =
many
rites at disparate sites with the respective bodies. The gods are present in
their bodies physically at the performance of sacrificial rites. How can one
god be present in very many places where sacrifices are performed? The answ=
er
is each god can sport more than one body at the same time. Simply put, they
make clones out of themselves. Think of Krishna being a paramour with each =
one
of the umpteen Gopis, all at the same time..There are 33 gods: 8 Vasus, 11
Rudras, 12 Adityas, Indra and Prajapati. The Vasus become bodies and organs=
of
all beings and direct their functions. The Vasus (Vas =3D to shine, to dwel=
l).
All these gods expand into many as the occasion demands.<=
/p>
If it is said that=
(a
contradiction may arise with regards to) the Vedic Word, we assert in the
negative because the world takes origin (from the Word of God) as known f=
rom
direct perception and inference.
Mimamsakas argue that
the words are a string of letters, which when acted upon by sphota, finds
expression in the voice box and results in understanding of their meanings.
This aphorism says that the Vedic word is the origin of the world, gods and
beings.
Direct perception is
śruti and inference is Smrti. God thinks the thinkables and speaks the
speakbles thus generating words, which become the objects in this world.
1.3.29. अत एव च नित्=
351;त्वम्
।ataevacanityatvamअतः=3D atah =3D there=
fore; एव=3D eva =3D same, indeed; च=3D ca =3D and ; नित्यत्वम्=
;=3D eternity.
Therefore indeed the eternity (of the Vedas follows). <=
/p>
The Vedas are eternal, but the chanters l=
ike
Rishis, Munis, Seers are not eternal. These people received the mantras from
the self-born Vedas, which are eternal. These Vedas were not composed by go=
ds
or Rishis but are self-born.
1.3.30.समाननì=
6;मरूपत्वाच्=
330;ावृत्तावप्&=
#2351;विरोधो
दर्शनात् स्&#=
2350;ृतेश्
च ।samānanāmarūpatvāccāvṛttāvapyav=
irodhodarśa=
nātsmṛt=
eś
caसमान-नाम-रूपत्ë=
7;ात्=3D samāna-Nāma-rūpatvāt =
=3D
because of similarity of name and form;च =3D ca =3D and;आवृत्तì=
6;व=3Dāvrttāv =3D cycle of births and =
deaths;अपि =3D api =3D even;अविरोधः=3D āvirodhaḥ =3D paucity of
contradiction;दर्शनात्=3D darśanāt =3D from what is perceived (Sruti);स्मृतí=
5;ः=3D smṛteḥ =3D from Smṛti; =
च=3D ca =3D and.
Because of similar=
ity
of names and forms in cycle of births and deaths, (there is) paucity of
contradiction (to the eternal nature of the words of Vedas) as known from
Sruti and Smṛti.
The cycles of births and deaths,
world recurrences, recycling of gods like Indra go on and yet the names and
forms recur and remain the same. These are continuous cycles of creation and
dissolution akin to awake and deep sleep cycles. The gods unlike men rememb=
er
previous cycles.
Because of the
impossibility of (gods having) madhu Vidya ( =3D Honey Knowledge =3D Brah=
man
Knowledge =3D Knowledge of Realization), Jaimini says (the gods are not
qualified for the Knowledge of Brahman or Self).
Opponents view: Even gods do not have Bra=
hman
knowledge also known as Honey Knowledge because they are not qualified to
obtain such knowledge. Chāndogya Upaniṣad III.1.1 says,
"Verily, yonder sun is the honey of gods. Of this the sky is the cross
beam; the atmosphere is the honeycomb; the particles of light are the brood.
(The sun is treated as the object of meditation. The sky is the crossbeam f=
rom
which the honeycomb hangs.)C=
hāndogya
Upaniṣad III.19.1 says The sun is Brahman.
1.3.32.ज्योतì=
7;षि
भावाच् च ।jyotiṣi =
bhāv&=
#257;c
ca.ज्योतì=
7;षि
=3D jyotiṣi =3D in the r=
ealm of
light; भावात्=3D bhāvā=
;t =3D because of (w=
ords) being
used च =3D ca =3D and. <=
o:p>
And because (the
words, sun, moon, fire relating to the gods appear in the sacred texts) as
(just) light.
Opponents view: The =
gods
are lights; Brahman is the Light of lights.The lights are matter. That being =
so, the
gods do not possess Brahma Vidya or Honey Knowledge. The words such as sun,
Fire (Agni) are applied to the sphere of light. These are gods, who do not =
have
a human form; they are not eligible for knowledge of Brahman.
1.3.33.भावं त=
69; बादरायणोऽस&=
#2381;ति
हि । bhāva=
ṃtub=
57;darāyaṇaḥastihi =
भावं1=3D bhāvam =3D
existence;तु2=3D tu =3D but; बादरायणः3=3D bādar=
7;yaṇa;अस्ति4 =3D asti =3D is; हि5 =3D hi =3D indeed=
.
तु2=3D tu =3D but; बादरायणः3=3D bādar=
7;yaṇa;
भावं1=3D bhāvam =3D existence; हि5 =3D hi =3D indeed; अस्ति4 =3D asti =3D is, exists.
But Badrayana asse=
rts
the existence of Brahman Knowledge in the light-gods because evidence of
competence is indeed present in the gods for Brahman knowledge.
The
opponent's view suffers rejection here. The gods may not have Honey Knowled=
ge,
which is no reason to deny that knowledge to them. Some gods may be compete=
nt
to receive Brahman Knowledge; some may not. On this earth, the Brahmanas are
not competent or qualified to perform Rājasūya sacrifice. The gods
change forms: Indra became a ram; Sun god became the son of Kunti in the hu=
man
form of Karna.The gods of li=
ght
preside over the sun, the moon, the fire.... They have the capacity to acqu=
ire
Brahman Knowledge, provided they put in due efforts.
śuk1asya2=
tat-anādara-śravaṇāt3tat=
4 ādravaṇā=
t5sūcyate6=
hi<=
/a>7शुक्1 =3D śuk =3D grief; अस्य2 =3D asya =3D his;=
तत्-अनादर-श&=
#2381;रवणात्3 =3D tat-anādara-śravaṇāt =3D
that-disrespect-hearing =3D on hearing the disparagement;तत्4=3D tat =3D that;आद्रवणì=
6;त्5 =3D tat
ādravaṇāt =3D because of running;सूच्यê=
0;े6 =3D sūcyate =3D as indicated; हि7 =3D hi =3D alone.
अस्य=
2 =3D asya =3D his;=
शुक्1 =3D śuk =3D grief; तत्-अनादर-श्रवणात&#=
2381;3 =3D tat-anādara-śravaṇāt =3D that-disre=
spect-hearing
=3D on hearing the disparagement; तत्4=3D tat =3D that;आद्रवणात्5 =3D tat
ādravaṇāt =3D because of running; हि7 =3D hi =3D alone;=
सूच्यते6 =3D sūcyate =
=3D as
indicated.
(King Jnanasruti) =
sank
into grief on hearing disrespectful words (uttered by a sage in the form =
of a
swan or a flamingo). The King in grief ran towards Raikva, who called the
king ṣudra (which apart from its connotation to the caste) meant gr=
ief.
(King Jānanasru=
ti)
sank into grief on hearing disrespectful words (uttered by a sage in the fo=
rm
of a swan). The King in grief ran towards Raikva, who called the king ̉=
9;udra
(which apart from its modern connotation to the caste) meant grief.
Chapter I of the
Brahma Sutras by Swami Sivananda, The Divine Life Society, Sivananda Ashra=
m,
Rishikesh, India. Comment on Sutra I.3.34
Th=
e whole
of this Adhikarana about Sudras together with the preceding one about the
Devas appears to be an interpolation of some later author.<=
span
style=3D'mso-spacerun:yes'> &nbs=
p; &=
nbsp; &nbs=
p; &=
nbsp; &nbs=
p; &=
nbsp;
The opponent says =
that
capable Sudras have the right and privilege to Brahman knowledge. There i=
s no
prohibition to acquiring such knowledge by the Sudras, who though are not
allowed to perform sacrifices because they are not allowed to maintain sa=
cred
fires in their house as Brahmanas do. Jānanasruti was privileged to =
have
acquired Brahman Knowledge. Vidura a Sudra by birth excelled in Brahman
knowledge. &nbs=
p;
In=
the
previous Sutra it has been shown that the gods are entitled to the study =
of
Vedas and Brahma Vidya. This Sutra discusses whether the Sudras are entit=
led
to them or not.=
The
Purvapakshin says: The Sudras also have got bodies and desires. Hence they
are also entitled. Raikva refers to Janasruti who wishes to learn from hi=
m by
the name of Sudra. "Fie, necklace and carriage be thine, O Sudra,
together with the cows" Chh. Up. IV-2 & 3. But when he appears a
second time, Raikva accepts his presents and teaches him. Smriti speaks of
Vidura and others who were born from Sudra mothers as possessing highest
knowledge. Therefore the Sudra has a
claim to Brahma Vidya or knowledge of
Brahman.=
This Sutra refutes t=
he
view and denies the right to the study of the Vedas for Sudra. The word &=
#8216;Sudra’
does not denote a Sudra by birth which is its conventional meaning, becau=
se
Janasruti was a Kshatriya king. Here we will have to take the etymological
meaning of the word which is, "He rushed into grief (Sukam abhi dudr=
ava)
or as "grief rushed on him" or as "he in his grief rushed =
to
Raikva". The
following Sutra also intimates that he =
was
a Kṣatriya.
1.3.35.क्षत्ë=
2;ियत्वगतेश्
च त्तरत्र चै&=
#2340;्ररथेन
लिङ्गात् । <=
span
style=3D'mso-bidi-font-size:14.0pt;font-family:"Arial Unicode MS","sans-s=
erif";
color:blue'> kM=
79;atriyatvagateś
ca ttaratracaitr=
arathenaliṅgāt. <=
span
style=3D'color:blue'>च =3D ca =3D and;क्षत्ë=
2;ियत्वगतेः=3D kṣatriyatvagateḥ =3Dknowing the nature of Kṣatriya; उत्तरतî=
1;र
=3D uttaratra =3D later on; चैत्रë=
2;थेन
=3D caitrarathena =3D wi=
th
Caitraratha;लिङ्गì=
6;त्
=3D liṅgāt =3D
because of (inferential) sign.
(Jānaśruti) was later on foun=
d to
belong to Kṣatriyahood because of the inferential sign that he was
associated with Caitraratha (who is a Kṣatriya).
Jānaśruti and Caitraratha are
spoken of together and thus are considered kṣatriyas.
1.3.36.संस्कì=
6;रपरामर्शात=
381;
तदभावाभिला=
346;ाच्च
। <=
/span>saṃskāraparāmarśāttadabhāvābhilāpāccaसंस्कì=
6;र-परामरî=
1;शात्1 तत्2अभाव=
3अभिलापात्4 च5 ।संस्कì=
6;र-परामरî=
1;शात्1=3Dsaṃskāra-parāmarśāt =3D ceremo=
nies
or purificatory rites- because of mention =3D because of mention of
purificatory rites;च5 =3D तत्2=3D tat =3D its; अभाव=
3=3D abhāva =3D
absence;अभिलापात्4=3D abhilāp&#=
257;t
=3D on account of mention(तत्2अभाव3 अभिलापì=
6;त्4=3D because of absence of its mention.) Because of the mention of
purificatory rites (with regards to the twice-born castes) and paucity of
mention (of such rites with regards to the fourth caste).
Chāndogya
Upaniśad VI.1.1 says, "Live the life a religious student, verily,=
my
dear, there is no one our family who is unlearned in Vedas who is a Brahman
only by birth.
'Brahmana only by bi=
rth'
is brahma-bandhuḥ meaning that he is Brahmana by birth and does not
behave like a Brahmana.
Moreover because of progress (tow=
ards
initiation of Jābala) on the confirmation of his NOT being a śu=
dra.
Gautama was happy to
note that Jābala was a Brahmana by his statement (telling the truth) t=
hat he
did not know his gotra or the family name. Being a Brahmana is not a right =
by
birth but a right by truth-telling.
And because of the=
prohibition
(of Sudra) to hearing, study and meaning of Vedas by Smrti.
Dr. Radhakrishnan wr=
ites
as follows. Obviously uneasy about these prohibitions, Śaṁkara
observes that Vidura, and Dharmavyādha had Brahma-knowledge as the res=
ult
of deeds in their previous births and the fruit of knowledge, that is relea=
se,
is inevitable. Gaining knowledge through Vediuc study is forbidden but gain=
ing
knowledge by other means is encouraged.
Rāmānuja
argues that on the theory of Advaita which holds that the sole Reality is
Brahman of pure indeterminate intelligence and that bondage is ended by mere
cognition of the nature of Reality, restrictions imposed on Śudras can=
not
be justified. The knowers of truth will teach all for they are not bound by
injunctions and prohibitions. On this view, the Śudras have a perfect
right to the knowledge of Brahman. After attacking the Advaita doctrine,
Ramanuja concludes that the way to release is by the means of devout
meditation. Such meditation by which we attain the grace of the Supreme can=
be
learned from the scriptures only. This is open only to those who are purifi=
ed
by such ceremonies as upanayana.
The different method=
s of
gaining salvation, meditation, devotion which lead to Brahma-knowledgeare open to all. If we take our st=
and on
the divinity of all human beings, whateverbe their caste or class, race or
religion, sex or occupation, the methods for gaining release should be open=
to
all.
Section 10 Verse 39. LIFE PRINCIPLE IN W=
HICH
EVERYTHING TREMBLES IS BRAHMAN
1.3.39. कम्पनì=
6;त्
।kampanāt.because of trembling.
The whole world is
functioning properly because of fear of Brahman.
There is support to
Kashmir Savism's Spanda theory, which states that Lord Siva pulsates in all
from subatomic particles ofthe atom to the mightiest mountains. Brahman
pulsates in breaths: Prāṇa and apāna. Taittirīya Upani=
ṣadII.8.1 states: From fear of Him do=
es the
wind blow; from fear of Him does the sun rise; from fear of Him do Agni and
Indra (act) and death, the fifth doth run.
Kaṭha Upaniṣad II.3.2 s=
ays, The whole universe vibrates or trem=
bles
because it has risen from Brahman, which is its hypostasis. That Brahman is=
a
great terror, like an upraised thunderbolt. They who know It become immorta=
l --
modified from Swami Nikhilananda.
Section 11 (aphorism 40). THE LIGHT IS BRAHMAN.
1.3.40. =
ज्योतì=
7;र्
दर्शनात् ।jyotir darśnāt. <=
/span>ज्योतì=
7;र्=3D jyotir =3D light; दर्शनì=
6;त्=3D darśanāt =3D because it is visualized.
The Light (is Brah=
man)
because it is seen (in the sacred texts).
The argument in support
of Sutra 24 is continued. This aphorism receives support from Chāndogya Upaniṣad
VIII.12.3: “Thusdoesthatserenebeingarisingfrom this body, appear in its own form as soon as it has approached
the Highest Light” Heret=
hedoubtariseswhethertheword‘light’denotesthephysicallightwhichistheobjectofsightanddispelsdarkness,ortheHighest Brahman. Swami Sivananda.
=
<=
o:p>
Section 12 (aphorism 41) ĀKĀŚA IS BRAHMAN
1.3.41.आकाशोì=
5;र्थान्तरत्=
357;ादिव्यपदेश&=
#2366;त्
।ākāśo=
'rthāntaratvādivyapadeśātआकाशःअर्था-अन्तरतî=
1;व-आदि-व्यपदí=
5;शात्=3D āk=
57;śaḥ =
artha-antaratva-ādi-v=
yapadeśāt.आकाशः =3D ākāśaḥ =3D Space or Ether=
; अर्था-अन्तरतî=
1;व-आदि-व्यपदí=
5;शात् =3D =
artha-antaratva-ādi-v=
yapadeśāt
=3D meaning-different from-so on- since it is mentioned =3D being differe=
nt in
meaningand so on, it is
mentioned =3D It is mentioned as something different in meaning and so on=
.
Space (is Brahman), since since it is
identified as something different in meaning and so on and so forth.
Here is the supporting sacred text from
Chāndogya Upaniṣad VIII.14.1
Section
XIV — The Prayer of a Seeker For Eternal Life
1.
That which is called the akasa is the revealer of names and forms. That wit=
hin
which these names and forms exist is, verily, Brahman. That is the Immortal;
that is the Self. Now is stated a mantra: "I come to the assembly hall=
and
abode of Prajapati. I am the glory of the brahmins, the glory of the kings,=
the
glory of the vaisyas. I wish to obtain that glory. I am the glory of glorie=
s.
May I never go to the red and toothless, all— devouring, slippery pla=
ce,
yea, may I never go to it."
Like
Brahman, Space has no body and is subtle --Dr. Radhakrishnan.
Section 13 (aphorisms 42-43)He Who Consists of Knowledge is
Brahman.
(Brahman is) diffe=
rent
(from the individual soul) in matters of sleep and death.
Bṛhad-āra=
ṇyaka
Upaniṣad IV.3.7 talks about the individual soul,"Which
is the self?" "This purusha is identified with the intellect
(vijnanamaya) among the organs, the light within the heart (intellect).
Assuming the likeness of the intellect, it wanders between the two worlds
apparently thinking and moving. He, on becoming asleep (dreaming), transcen=
ds
this awake world and the forms of death (ignorance and its effects). <=
/o:p>
B&=
#7771;had-āraṇyaka
Upaniṣad IV.3.21. "That indeed is his form&=
#8212;free
from desires, free from evils, free from fear. As a man fully embraced by h=
is
beloved wife knows nothing that is without, nothing that is within, so does
this infinite being (the self =3D individual soul), when fully embraced by =
the
Supreme Self, know nothing that is without, nothing that is within. "T=
hat
indeed is his form, in which all his desires are fulfilled, in which all de=
sires
become the self and which is free from desires and devoid of grief.
Radhakrishnan
opines that the sexual consortium between man and wife is not a state of
unconsciousness but a psycho-spiritual communion and an earthly beatitude, =
so
simple, so natural, and so real that it is the happiest of all earthly
conditions and a symbol of divine communion. The mystic union of the finite=
and
the divine is compared in this passage to the self-oblivion of earthly love=
rs
where each is the other.
1.3.43.पत्याê=
2;िशब्देभ्यः
।patyādiśabdebhyaḥपति-आदि-शब्देê=
9;्यः=3D
pati-ādi-śabdebhyaḥ =3D Lord-others-because of words.
This is an affirma=
tion
by words that the Lord is the Ruler.
Bṛhad-arȧ=
1;yaka
Upaniṣad IV.4.22 is the supporting verse for this aphorism that the R=
uler
is the Universal Soul.
"That
great, unborn Self, which is the Intellect (vijnanamaya) and which dwells in
the midst of the senses, lies in the akasa (space) within the heart. It is =
the
controller of all, the lord of all, the ruler of all. It does not become
greater through good deeds or smaller through evil deeds. It is the Lord of
all, the Ruler of all beings, the Protector of all beings. It is the Dam th=
at
serves as the boundary to keep the different worlds apart. The brahmins see=
k to
realize It through the study of the Vedas, through sacrifices, through gifts
through austerity and through fasting. Knowing It alone one becomes a sage
(muni). Wishing for this World (i.e. the Self) alone, monks renounce their
homes. "The knowers of Brahman of olden times, it is said, did not wish
for offspring because they thought: ‘What shall we do with offspring&=
#8212;we
who have attained this Self, this World?’ They gave up, it is said, t=
heir
desire for sons, for wealth and for the worlds and led the life of religious
mendicants. That which is the desire for sons is the desire for wealth and =
that
which is the desire for wealth is the desire for the worlds; for both these,
indeed, are but desires. ‘This Self is That which has been described =
as
Not this, not this. It is imperceptible, for It is not perceived; undecayin=
g,
for It never decays; unattached, for It is never attached; unfettered, for =
It
never feels pain and never suffers injury. ‘Him who knows this these =
two
thoughts do not overcome: For this I did an evil deed and For this I did a =
good
deed. He overcomes both. Things done or not done do not afflict him.’=
--Nikhilananda --Edited.
Chapter 1 Section 4 aphorisms (1-7)The Unmanifested Denotes the Bod=
y
आनुमानिकम्=
;=3D ānumānikam =3D the inferred entity;अपि=3D api =3D even;एकेषाë=
0;् <=
/span>of
some;इति चेत्=3D iti cet =3D if this is said;नशरीर=3D śarīra =3D body;रूपक=3D rūpaka =3D simile;विन्यì=
0;्त
=3D vinyasta =3D गृहीतí=
5;ःदर्शयê=
0;ि=3D darśyati =3D shows;च =3D ca =3D and.
If it be said that
some declare what is derived by inference is Pradhāna that came from
Avyakta or the unmanifest, we negate it, because of understanding what is
referred to in the simile of the body; the text shows this.
The inferred entity =
is
Pradhāna, Here is an allusion to the heirarchical position of various
entities in ascending order of importance: the senses; the sense organs; the
mind; the intellect, Mahān ātmā/ Mahat, the great soul; Avya=
kta;
and Puruṣa. There is nothing higher than Puruṣa.Avyakta is a synonym for Pradhana of Sankh=
yas.Samkara says that according Upaniṣads, Avyakta or pradhana ref=
ers
to the subtle body or Sūkṣma Śarīra and the gross body.
Brahman is the cause, preservation and dissolution of the world and beings.
Pradhana is not the cause.So=
me
erroneously refer to Pradhana as the cause. Here we refute Pradhana as the
cause; we affirm that Brahman is the cause. Brahman is the goal, the highest
Path. Kaṭha Upaniṣad 1.3.10 & 11.
The simile referred =
to
here is as follows. The soul is the Lord of the chariot; the body, the char=
iot;
the intellect, the charioteer; the mind the reins; the senses, the horses; =
and
the objects of the senses the paths. =
The Self associated with the body, the senses and the mind is the
enjoyer according to the wise men --Kaṭha Upaniṣad 1.3.3 & =
4.
Cosmic<=
/span>
Purusa<=
/span>
Prakṛti=3D Avyakta (Unmanifest); -->=
Vyakta
Mahat, Cosmic
Intellect
Mind
Sense organs<=
/o:p>
Senses<=
/span>
Earthly=
Atman
The Body =3D S$=
3;kṣma
and Sthūla.
Buddhi, Intellect<=
o:p>
Manas <=
/span>
Karmendriyas<=
/o:p>
Jnanendriyas<=
/o:p>
Simile<=
/span>
Owner of chariot
The Chariot
Charioteer Sārathi, Driver
Pragraha, the rein=
Path
Horses<=
/span>
Prakṛti is t=
he
universal mother who begets all names and forms under the influence of Li=
ght
from Puruṣa. Puruṣa being the subject and Prakṛti being=
the
object serve as the coordinate principles in the cosmic creative
process.The Subject has the
omnescient knowledge to create, sustain and destroy the objective univers=
e of
matter and beings. Puruṣa is One and Prakṛti comes in multipl=
es.
Puruṣa is beyond the concept of unity, duality and multiplicity. Sa=
ṁkara
says that the progenitor of the subtle body is avidyā or ignorance a=
nd
therefore belongs to the realm of Māyā, which is undeveloped or
unmanifest for the reason it cannot be defined as that which is or that w=
hich
is not. Saṁkara says that Avyakta is not the Prakṛti of the
Sāṁkhyas but the māyā sakti is the origin of the wor=
ld,
beings and personal god. Ramanuja says that Avyakta is Brahman in the cau=
sal
plane where names and forms are in unmanifest state. It is the pariṇ=
;āma
of Brahman that brings the world in the visible spectrum. Notes from Dr.
Radhakrishnan.
सूक्ष्मं =3D sūk&#=
7779;maṃ
=3D the subtle body; तु =3D tu =3D however;तत्=3D tat =3D that;<=
span
style=3D'mso-spacerun:yes'> अर्हतî=
1;वात् =3D arhatvāt =3D because it is deservin=
g or
appropriate.
(The word Avyakta
means) the subtle body because this is the deserving (correct or appropri=
ate
meaning of) that (word).
Avyakta is Sūk&=
#7779;ma
śarīra or subtle body and Vyakta is Sthūla śarīra =
or
gross body. It is not uncommon to refer the effect as the cause. The term
Sūkṣma Śarīra (Avyakta) is commonly used to denote the
gross body also. The universe remained undifferentiated in Avyakta subtle
state, while it became differentiated or manifest in Vyakta gross state
acquiring name and form.
Bṛhad-āranyaka Upaniṣad 1=
.4.7
says the following:
7)
Now, all this universe was then undifferentiated. It became differentiated =
by name
and form: it was known by such and such a name and such and such a form. Th=
us
to this day this universe is differentiated by name and form; so it is said.
"He has such a name and such a form." This Self has entered into
these bodies up to the very tips of the nails, as a razor lies hidden in its
case, or as fire, which sustains the world, lies hidden in its source. Peop=
le
do not see the Self, for when viewed in parts It is incomplete: when breath=
ing,
It is called the vital breath (prana); when speaking, the organ of speech; =
when
seeing, the eye; when hearing, the ear; when thinking, the mind. These are
merely Its names according to Its functions. He who meditates on one or ano=
ther
of Its aspects does not know, for It is then incomplete: the Self is separa=
ted
from Its totality by being associated with a single characteristic. The Self
alone is to be meditated upon, for in It all these become unified. Of all
these, this Self alone should be known, for one knows all these through It,
just as one may find an animal which is lost through its footprints. He who
thus knows the Self obtains fame and association with dear ones. Translatio=
n by
Swami Nikhilananda.
1.4.3. तदधीनत्वाद=
;्
अर्थवत् ।tadadhīnatvād arthavat.तत् अधीनत्ë=
7;ात्अर्थवê=
0;्
।tat adh&=
#299;natvāt
arthavat.तत्=3D tat =3Dthat; अधीनत्ë=
7;ात्=3D
adhīnatvāt =3D because of dependence;अर्थवत्=3D arthavat =
=3D has
meaning.
(Avyakta is not
Pradhāna) because it is dependent on That (God or Brahman), though
(Avyakta has) meaning or purpose.
God creates this universe from a subtle s=
tate
of existence to a manifest state with name and form. Saṁkara calls th=
is
potential primordial power (subtle state) Avidyā, māyā, avya=
kta,
ākāśa, and akṣara: Akāsa is unlimited; Akṣa=
ra
exists before it manifests as knowledge; māyā and Avyakta are the
potential power of Brahman; all these are neither different or non-different
from Brahman.
Avyakta is called su=
btle
body, which is the necessary connection between bondage and release.Subtle body is necessary for the s=
oul to
acquire gross body in the samsaric world. When the soul obtains release, the
subtle body undergoes destruction. The word chariot means both Sthūla =
and
Sūkṣma bodies, as Avyakta also refers to both bodies.If Avyakta is taken as subtle body=
, it
is not a synonym for Pradhana.Ramanuja says Avyakta and its products are the body of the Lord who =
is
the origin of the self of Cit.Srinivasa opines that Pradhana cannot be productive if not for its
dependent status on Brahman.
1.4.4.ज्ञेयê=
0;्वावचनाच्
च ।jñeyatvāvacanāc ca.ज्ञेयê=
0;्व &=
nbsp;
अवचनात्च ।jñeyatva avacanāt ca.च=3D ca =3D and; ज्ञेयê=
0;्व
=3D jñeyatva=3D an object for cognition;अवचनात् =3D avacanāt=3D =
there is
no mention.
And there is no
mention of an object of cognition.
Sankhyas assert that
Avyakta or Pradhana is the first cause. In Sruti, Avyakta is neither the Fi=
rst
Cause nor the object of pursuit, meditation or ultima Thule. The Sankhyas s=
ay
that knowledge of Pradhāna as distinct from Puruṣa is essential =
to
attain liberation. Avyakta is an antecedent to body and matter and indicates
that the highest is Viṣṇu in the hierarchy.
If it is said
(pradhāna [avyakta] is the object of knowledge) weanswer in the negative because w=
hat is
meant is the Supreme Intelligent Self as the subject matter in this conte=
xt.
This aphorism draws
support from Katha Upaniṣad 1.3.15: The Self without sound, without t=
ouch
and without form, undecaying, is likewise, without taste, eternal, without
smell, without beginning, without end, beyond the great, abiding, discerning
that, one is freed from the face of death. This characterization does not a=
pply
to Pradhāna, but to the Supreme Self. This Puruṣa is the goal of
human pursuit because there is nothing higher than this Person. Even Sā=
;ṁkhya
theory says that liberation is not possible by acquiring knowledge of
Pradhāna but by knowledge of Puruṣa.
च3 =3D ca =3D andत्रयाé=
9;ाम्1=3D trayāM=
51;ām
=3D of the three; एव2 =3D eva =3D only; च3 =3D ca =3D and; उपन्यासः5 =3D upanyāsaḥ =3D statement, presentation, suggestion; एवम्4 =3D evam =3D thus=
; च7 =3Dand;प्रश्नः6 =3D praśna&#=
7717;
=3D the question.
And thus there are
suggestion and question with regards to three things only.
Nachiketas upon visitation by Yama, godof death, asked
three questions (and received three boons) about the three things are the F=
ire
sacrifices, the individual soul, and the Supreme Self. Yama did not mention
anything about Pradhāna, as told in Kaṭha Upaniṣad. Since =
yama
did not bring up the subject of pradhāna, it has no relevance in the
discussion.
महत्-वत् =3D mahat-vat =3D like the word mahat; च=
=3D ca =3D and.
Like the word 'Mah=
at
or Great'
. =
The word mahat does =
not
mean or refer to pradhāna (which has no Vedic or scriptural authority)=
.
Sāṁkhya
philosophy talks about pradhāna as the precursor of Buddhi. Attaining
Ātman or Puruṣa is the goal of man to end all sorrow. Pradhā=
;na
is not the goal.Kaṭha =
Upaniṣad
1.2.22 says, "Knowing the SELF who is bodiless among bodies, the stable
among the unstable, the great, the all-pervading, the wise man does not
grieve."
Section 2 (Aphorisms
8-10) Ajā (She-Goat) of Red, White, and Black Colors is Not Pradhā=
;na
1.4.8.&nb=
sp;
camasavad aviśeṣāt.चमस-वअविशेष=
ात्
।camasavataviśeṣāt.=
-व=3D camasa-vat =3D like the bowl; अविशेष=
ात्
=3D aviśeṣāt =3D=
because
of lack of special characteristics.
The bowl has special=
qualities,
(but Pradhana) does not have special qualities. Pradhāna is compared t=
o a
she-goat (ajA) of red, black and white colors producing baby goats of three
different colors. It is the same with Pradhāna which has three colors =
or
gunas, Sattva, Rajas and Tamas (compared to three colors White, red and
black)-- SvetasvataraUpanishadIV-5.The Saṁkhyas claim ajA is
Pradhāna, the unborn and the colors refer to three gunas.
Pronunciation Guide for Sanskrit Alphabet in Engli=
sh
Sanskrit alp=
habet
contains lots of sounds that follow a definite pattern. The consonants are
categorized according to their pronouncing style. There are lots of sounds =
that
are produced by combining two consonants. Apart from this, there is a conce=
pt
of using the half sound, which is prevalent is many other languages of the
world. However, the complete letter has a conjunct sound of any consonant w=
ith
the vowel अ. In
Microsoft Windows, Mangal font is used for writing Sanskrit
Alphabet, which is not appropriate for fully displaying the Sanskrit letters and Sanskrit words.
SanskritLSU
a laser font is helpful in writing conjuncts.
Below
is the list of Sanskrit Alphabet and some examples of Englishlanguage where the same sound is used. It is noticeab=
le
here that all the sounds of Sanskrit Alphabet can’t be produced in English =
and
therefore no potent example could be provided for them.
Vowels
in Sanskrit Alphabet
अ As ‘a’ in mal<=
/p>
आ Stressed अ
इ As ‘I’ in ill<=
/p>
ई As ‘e’ in eke<=
/p>
उ As ‘u’ in Ubuntu
ऊ As ‘ou’ in you
ऋ As ‘rhy’ in rhythm
ॠ Conjugated sound of ‘r’ and
‘rhy’ as above
ए As ‘e’ in par se
ऐ As ‘a’ in as
ओ As ‘o’ in go
औ Stressed and long sound of ‘o’<=
/p>
Consonants in Sanskrit Alphabet
क As ‘k’ in kite
च As ‘ch’ in chair
ट As ‘t’ in top
ख Coupled sound of ‘k’, ‘h’=3D
‘kh’
छ This sound is not available in English. The tongue
touches a bit away (to the inner side) from the teeth while pronouncing
‘ch’ as in chair.
ठ Hard sound of ‘t’. Not available in
English.
ग As ‘g’ in gun
ज As ‘j’ in jug
ड As ‘d’ in dark
घ Coupled sound of ‘g’, ‘h’=3D
‘gh’
झ This sound is not available in English. The is prod=
uced
using the naval sounds while the tongue touches the upper part of mouth
cavity.
ढ Coupled sound of ‘d’ and ‘h’=
;=3D
‘dh’. Not available in English but as ‘dh’ in Ind=
ian
musical instrument ‘dhol’.
ङ As ‘gn’ in gnome. Does not produce a
particular sound: Just used for articulation of tongue while pronouncing =
the
next word
ञ Just like ‘gn’ of gnome with a slight up
movement of tongue. No particular sound just articulation while speaking.=
ण Nasal sound when the tongue touches a bit away from
teeth. In न, the tongue touches the roots of the teeth.
त Soft sound of ‘t’ as used in the name of
country Bharat
प As ‘p’ in push
य As ‘y’ in yacht
थ As ‘th’ in thermo
फ Sound of ‘f’ if pronounced with closed
lips. ‘f’ of German language.
र As ‘r’ in run
द As ‘th’ in the
ब As ‘b’ in ban
ल As ‘l’ in love
ध Not available in English. Again, naval sound produc=
ed
by coupling soft ‘d’ and ‘h’=3D ‘dh’.=
भ Not available in English. Coupled sound of
‘b’ and ‘h’=3D ‘bh’.
व As ‘v’ in vowel
न As ‘n’ in man
म As ‘m’ in mass
श As ‘sh’ in shot
Sound =
of
‘sh’ when the tongue touches the roots of the teeth. In श,
the tongue touches the upper part of mouth cavity.
As ‘s’ in sound
As ‘h’ in has
Coupled sound of ‘j’ and ‘n’=3D ‘jnR=
17;
त्र Coupled sound of so=
ft
‘t’ and ‘r’=3D ‘tr’.
क्ष Coupled sound of
‘k’, ‘s’, ‘h’=3D ‘ksh’. A=
bit
similar to ‘x’
श्र Coupled sound of
’s’, ‘h’, ‘r’=3D ’shr’. As
’shr’ in shroud
Symbols used in Sanskrit Alphabet
ँ Sound of ‘n’ with the previous consonant
along with some other symbols used for that consonant
ं Sound of ‘m’ with the previous consonant<=
o:p>
ः Sound of ‘h’ with the previous consonant<=
o:p>
ा Sound of stressed ‘a’ with the previous
consonant
ि Sound of ‘i’ as in ill with the previous
consonant
ी Sound of ‘e’ as in eke with the previous
consonant
ु Sound of ‘u’ as in Ubuntu with the previo=
us
consonant
ू Sound of ‘ou’ as in you with the previous
consonant
ृ Sound of ‘rhy’ as in rhythm with the prev=
ious
consonant
ॄ Double sound of ‘rhy’ as in rhythm with t=
he
previous consonant
ॅ Used for transliteration. Giving the up sound to the
symbol used.
े Sound of ‘ai’ as in aim with the previous
consonant
ै Sound of ‘a’ as in as with the previous
consonant
ॉ Sound of ‘a’ as in ball with the previous
consonant
ो Sound of ‘o’ as in go with the previous
consonant
ौ Stressed sound of ‘o’
् Halant. This is used to make the consonant half makin=
g it
disjointed from the sound of अ.
। Symbol of ‘.’ Full stop in English.<=
/o:p>
Numeric
symbols used in Sanskrit (0-9)
० =3D 0
१
२ =3D 2
३ =3D3
४ =3D 4
५ =3D 5
६ =3D 6
७ =3D 7
८ =3D 8
९ =3D 9
Apart
from these symbols, there are two types of half-sound of ‘r’ th=
at
is used in Sanskrit. One after the bearing consonant and one before the bea=
ring
consonant. The symbol is not present as such in the Mangal Font but can be =
made
by pressing the Shift+3 keys. This symbol will put the half-sound of
‘r’ in the foot of the consonant and its sound would come after=
the
consonant. Typing र and
then using the key ‘d’ to make it half and then pressing the ne=
xt
consonant would make the symbol of ‘r’ that is sounded before t=
he
bearing consonant. This symbol will be placed above the consonant. Sanskrit=
is
one of the official languages used in India.
Unfortunately,
Sanskrit has many other letters that can’t be shown with the help of
Mangal font. So, some of them has to be learned (variation of these basic
sounds) separately.
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