8,246
edits
Changes
Jump to navigation
Jump to search
Line 33:
Line 33: − + Line 40:
Line 40: − + − Mentioned in the Brhadaranayaka Upanishad, in the Yajnavalkya Gargi Samvada, one finds a very comprehensive synopsis about Brahmatattva being attributeless<blockquote>स होवाच एतद्वै तदक्षरं गार्गि ब्राह्मणा अभिवदन्ति, अस्थूलमनण्व-ह्रस्वमदीर्घ-मलोहितमस्नेह-मच्छायमतमोऽवाय्वनाकाश-मसङ्गमरस-मगन्ध-मचक्षुष्क-मश्रोत्र-मवागमनोऽतेजस्क-मप्राण-ममुख-मगात्रमनन्तरमबाह्यम् न तदश्नाति किंचन । न तदश्नाति कश्चन ॥ बृह. ३,८.८ ॥ (Brha. Upan. 3.8.8)<ref>Brhdaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_3p Adhyaya 3 Brahmana 8])</ref></blockquote>Meaning : O Gargi!, the knowers of Brahman say, this Immutable (Brahman) is that - it is neither gross (अस्थूलम्) nor minute (अनण्वः), neither short (अह्रस्वः) nor long (अदीर्घः), neither red in color (अलोहितः) nor viscous/oily (अस्नेहः), neither shadow (अच्छायः) nor darkness (अतमः), neither air (अवायुः) nor ether (अनाकाशः), unattached (असङ्गम्), neither of any taste (अरसम्) or odour (अगन्धः), without eyes (अचक्षुष्कः) or ears (अश्रोत्रः), without the speech organ (अवाक्) or the mind (अमनः), non effulgent (अतेजस्कः), without the vital force (अप्राणः) or the mouth (अमुखम् or face), not a measure (अगात्रम्), and without interior (अनन्तरम्) or exterior (अबाह्यम्). It does not eat anything, nor is IT eaten by anybody.<ref>Swami Madhavananda (1950 Third Edition) ''The Brhadaranyaka Upanishad with the commentary of Sankaracharya.'' Almora: Advaita Ashram. (Page 517)</ref>+ Line 52:
Line 52: − Thus by the above two explanations one can grasp that Brahman is not a substance, is devoid of any gunas or qualities, is eternal, is hidden in every being but invisible, and is distinct from Buddhi. Chandogya goes one step further to say that the nature Brahman is that of a bearer, a container (adhistata). Akasha is the manifestor of name and form and That inside which these two lie is Brahman ; which is Immortal.<ref>Mm. Ganganatha Jha, (1942) ''The Chandogyopanishad with the commentary of Sankara. Poona'' : Oriental Book Agency (Page No 486)</ref><blockquote>आकाशो वै नाम नामरूपयोर्निर्वहिता ते यदन्तरा तद्ब्रह्म तदमृतँ (Chan. Upan. 8.14.1)<ref>Chandogya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AE Adhyaya 8] See Khanda 14)</ref></blockquote>That the Brahman is the basis of the whole universe (Adhishtata) is emphasized in the Taittriya Upanishad also.+ + + + + + +
added info from Brahmasutras
== ब्रह्मतत्वम् ॥ Nature of Brahman ==
== ब्रह्मतत्वम् ॥ Nature of Brahman ==
Discussion of Brahman-Atman and Jnana develops in the Upanishads as the means to Moksha or Mukti (loosely translated but not equal to liberation, freedom in this life or after-life). Worship which was primarily of the nature and natural elements (like fire, clouds and rains, air) in the Vedas was followed by worship of deities having a form and qualities (Saguna Brahman). Brahman in Vedanta and Upanishads is, however, both personal (Saguna) and impersonal addressed as "Tat (तत्)" (That) which is a nameless, formless Supreme Entity without attributes and qualities called as Nirguna Brahman.
Discussion of Brahman-Atman and Jnana develops in the Upanishads as the means to Moksha or Mukti (loosely translated but not equal to liberation, freedom in this life or after-life). Worship which was primarily of the nature and natural elements (like fire, clouds and rains, air) in the Vedas was followed by worship of deities having a form and qualities (Saguna Brahma). Brahman in Vedanta and Upanishads is, however, both personal (Saguna) and impersonal addressed as "Tat (तत्)" (That) which is a nameless, formless Supreme Entity without attributes and qualities called as Nirguna Brahma. In this section, a few important directly relevant parts of the Upanishads are presented along with the context. Since the subject matter of Vedanta is vast complete discussions are not attempted.
===Nirguna Brahma===
===Nirguna Brahma===
Brahman is the material, efficient, formal and final cause of all that exists. It is the pervasive, genderless, infinite, eternal truth and bliss which does not change, yet is the cause of all changes. Brahman is "the infinite source, fabric, core and destiny of all existence, both manifested and unmanifested, the formless infinite substratum and from which the universe has manifested.
Brahman is the material, efficient, formal and final cause of all that exists. It is the pervasive, genderless, infinite, eternal truth and bliss which does not change, yet is the cause of all changes. Brahman is "the infinite source, fabric, core and destiny of all existence, both manifested and unmanifested, the formless infinite substratum and from which the universe has manifested.
==== Brhdaranyaka Upanishad ====
==== Brhdaranyaka Upanishad ====
Brahman though attributeless is a perceiver of everything. Brhadaranyaka points out as follows. <blockquote>तदेतद्ब्रह्मापूर्वमनपरमनन्तरमबाह्यम् । अयमात्मा ब्रह्म सर्वानुभूः । इत्यनुशासनम् ॥ बृह. २,५.१९ ॥ (Brha. Upan. 2.5.19)<ref>Brhadaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_2p Adhyaya 2 Brahmana 5]) </ref></blockquote>That Brahman is without prior or posterior, without interior or exterior. This Self, the perceiver of everything is the Brahman. This is the teaching.<ref>Swami Madhavananda (1950 Third Edition) ''The Brhadaranyaka Upanishad with the commentary of Sankaracharya.'' Almora: Advaita Ashram. (Pages 402 and 403)</ref>
Brhdaranyaka Upanishad is the treasure house for the sadhakas engaged in understanding Brahman. A few parts of the text are presented here for summarizing the Brahmatattva. <blockquote>तदेतद्ब्रह्मापूर्वमनपरमनन्तरमबाह्यम् । अयमात्मा ब्रह्म सर्वानुभूः । इत्यनुशासनम् ॥ बृह. २,५.१९ ॥ (Brha. Upan. 2.5.19)<ref>Brhadaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_2p Adhyaya 2 Brahmana 5]) </ref></blockquote>That Brahman is without prior or posterior, without interior or exterior. This Self, the perceiver of everything is the Brahman. This is the teaching.<ref>Swami Madhavananda (1950 Third Edition) ''The Brhadaranyaka Upanishad with the commentary of Sankaracharya.'' Almora: Advaita Ashram. (Pages 402 and 403)</ref>
In the Yajnavalkya Gargi Samvada, one finds a very comprehensive synopsis about Brahmatattva being attributeless<blockquote>स होवाच एतद्वै तदक्षरं गार्गि ब्राह्मणा अभिवदन्ति, अस्थूलमनण्व-ह्रस्वमदीर्घ-मलोहितमस्नेह-मच्छायमतमोऽवाय्वनाकाश-मसङ्गमरस-मगन्ध-मचक्षुष्क-मश्रोत्र-मवागमनोऽतेजस्क-मप्राण-ममुख-मगात्रमनन्तरमबाह्यम् न तदश्नाति किंचन । न तदश्नाति कश्चन ॥ बृह. ३,८.८ ॥ (Brha. Upan. 3.8.8)<ref>Brhdaranyaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%83%E0%A4%B9%E0%A4%A6%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95_%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D_3p Adhyaya 3 Brahmana 8])</ref></blockquote>Meaning : O Gargi!, the knowers of Brahman say, this Immutable (Brahman) is that - it is neither gross (अस्थूलम्) nor minute (अनण्वः), neither short (अह्रस्वः) nor long (अदीर्घः), neither red in color (अलोहितः) nor viscous/oily (अस्नेहः), neither shadow (अच्छायः) nor darkness (अतमः), neither air (अवायुः) nor ether (अनाकाशः), unattached (असङ्गम्), neither of any taste (अरसम्) or odour (अगन्धः), without eyes (अचक्षुष्कः) or ears (अश्रोत्रः), without the speech organ (अवाक्) or the mind (अमनः), non effulgent (अतेजस्कः), without the vital force (अप्राणः) or the mouth (अमुखम् or face), not a measure (अगात्रम्), and without interior (अनन्तरम्) or exterior (अबाह्यम्). It does not eat anything, nor is IT eaten by anybody.<ref>Swami Madhavananda (1950 Third Edition) ''The Brhadaranyaka Upanishad with the commentary of Sankaracharya.'' Almora: Advaita Ashram. (Page 517)</ref>
By the fourfold negation of size (gross, minute, short, and long) all the characteristics of a substance are denied of IT, thus Brahman is not a substance (द्रव्यम्). Owing to lack of qualities such as red color, viscosity, oiliness etc Brahman does not have any qualities (गुणाः). Without any sense organs or the mind, it lacks any lustre, is immeasurable, devoid of Prana or the vital force.
By the fourfold negation of size (gross, minute, short, and long) all the characteristics of a substance are denied of IT, thus Brahman is not a substance (द्रव्यम्). Owing to lack of qualities such as red color, viscosity, oiliness etc Brahman does not have any qualities (गुणाः). Without any sense organs or the mind, it lacks any lustre, is immeasurable, devoid of Prana or the vital force.
==== Chandogya Upanishad ====
==== Chandogya Upanishad ====
Chandogya mentions that the nature Brahman is that of a bearer, a container (adhistata). Akasha is the manifestor of name and form and That inside which these two lie is Brahman ; which is Immortal.<ref>Mm. Ganganatha Jha, (1942) ''The Chandogyopanishad with the commentary of Sankara. Poona'' : Oriental Book Agency (Page No 486)</ref><blockquote>आकाशो वै नाम नामरूपयोर्निर्वहिता ते यदन्तरा तद्ब्रह्म तदमृतँ (Chan. Upan. 8.14.1)<ref>Chandogya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AE Adhyaya 8] See Khanda 14)</ref></blockquote>That the Brahman is the basis of the whole universe (Adhishtata) is emphasized in the Taittriya Upanishad also.
==== Brahma Sutras ====
While it is well known that Brahman is Pure Consciousness, Shankaracharya's term Prajnana-ghana । प्रज्ञानघन for explaining it is seen in his bhashya for the Brahma sutra (आह च तन्मात्रम् । ( ब्रसू-३,२.१६ । ) 3.2.16) presented below as an example.<blockquote>आह च श्रुतिः चैतन्यमात्रं विलक्षणरूपान्तररहितं निर्विशेषं ब्रह्म स यथा सैन्धवघनोऽनन्तरोऽबाह्यः कृत्स्नो रसघन एवैवं वा अरेऽयमात्मानन्तरोऽबाह्यः कृत्स्नः प्रज्ञानघन एव इति।</blockquote>The Upanishad also declares that Brahman is pure consciousness devoid of other aspects contrary to this, and without any distinguishing feature as in "As a lump of salt is without interior or exterior, entire and purely saline in taste, so also the Self is without interior or exterior, entire and pure Intelligence alone". This means that the Self has no internal or external aspect apart from Pure Consciousness. Its nature is mere impartible consciousness without intervening intervals.<ref>Swami Gambhirananda. (1956) ''Brahma-Sutra-Bhashya of Sri Sankaracarya.'' Almora : Advaita Ashrama (Pages 613-614)</ref> The Upanishad referred to here is the Brhdaranyaka Upanishad (4.5.13).
==== Summary ====
Thus by the above explanations one can grasp that Brahman is all-perceiving, directionless and is not a substance, devoid of gunas or qualities and attributes, is eternal and undiminishing, is hidden in every being but invisible, and is distinct from Buddhi.
=== Unity of Jivatma and Brahman ===
=== Unity of Jivatma and Brahman ===