one who says that I know Brahman does not know; one who knows the Truth says that I do not know. Brahman is the unknown to a person of true knowledge, it is known only to the ignorant
---Ken Upanishad 2.01-03
An attempt by: Ramananda Prasad
In Sanskrit the meaning of a word is based on the verbal root from which the word is derived. The word “Brahman” (also spelled as “Brahma”) is a noun derived from the verbal root “Briha” which means to become big. Thus the noun Brahman derived from the verbal root “Briha” means “bigness”. In English, however, the word Brahman is not translated as bigness, but as Absolute Reality. Let us first examine the meaning of Absolute Reality. Absolute means ultimate, independent, existing all by itself or complete by itself and reality means nature, quality, or substance of objects. Thus Absolute Reality means ultimate nature of objects, called Brahman in Sanskrit. This word also means the substance that exists independent of all other substances and from which all other substances are derived. That from which the origin, sustenance, and dissolution of this universe are derived is called the Absolute. Thus the Absolute Reality, the substance from which everything is derived, must be “Big” or limitless, because everything else is either derived from it or is included in it. Because it is absolute, there is nothing else other than the Absolute Reality, the substratum of everything. Thus Brahman is all encompassing substance --- the root cause of everything, known or unknown, seen or perceived, feelings or emotions, thoughts or things. Everything is included in the “Bigness” of Brahman. Nothing is left out --- including God.
Brahman is indestructible, dimensionless, beginningless, and limitless. It cannot be measured, seen, or described by a human being that is limited in every way. Brahman is ever present and beyond time and space. Actually time and space are included in Brahman. It is the ever present reality of all objects and is also called “Sat” or permanent in Sanskrit. It is also present in the form of consciousness (Chit) or awareness in all living beings that cannot be seen or felt. Brahman in the form of awareness is not present in non-living objects, but Sat is present in both living and non-living objects. Brahman is also limitless (Ananta). Thus Brahman is referred as Sat-Chit-Ananta, or Sacchidananta from point of view of all objects, living or non-living.
Everything, perceivable or non-perceivable, in the cosmos is nothing but an apparent transformation of Brahman. It is the cause of all causes. Thus there is Brahman and Brahman only and nothing else. Brahman has apparently assumed different forms like water assumes different forms such as ice, vapor, ocean, waves, ripples, etc. The entire creation is born in time and space, and the time and space abides in Brahman. Thus Brahman is the absolute reality of everything including me, you, the animals, plants, minerals, our thoughts, knowledge, ignorance, happiness, suffering, etc. Thus there is nothing other than Brahman.
Brahman is often described as formless, because its transcendental or subtle form cannot be perceived by our senses. It can take any form. All forms are nothing but an apparent change of Brahman from one form to another. Thus it cannot be formless in a real sense. Everything has a form --- visible or invisible to human eyes. The process or the forces (Shakti) that cause this apparent change or creation is called Lord, the creator. The product of the change is called creation that includes both living and non-living beings.
Brahman itself is action less awareness, and without Maya, the power of nature, it cannot create the world of objects, emotions and thoughts. This Maya, the efficient cause of creation is not separate from Brahman. Similarly, both the material of creation or the material cause of the creation is also in Brahman. Thus the Brahman is not only the entire creation, but also both the material and efficient cause of the creation. It is the creator as well as the creation, all in one. One who understands Brahman in this way can say: I am the limitless Brahman, called Atma, that dwells in the body-mind complex; and not this body-mind complex which is limited. With the dawn of the knowledge of Brahman, one gets rid of want, unhappiness and limitations and attains full maturity and bliss called Nirvana.
The purity of mind that comes from selfless service, Karma Yoga, is required to gain the knowledge of Brahman or the Self-knowledge. "Truly, there is no purifier in this world like the true knowledge of the Supreme Being. One discovers this knowledge within, naturally, in course of time when one's mind is cleansed of selfishness by Karma Yoga. (See also Gita 4.31, 5.06, and 18.78). (Gita 4.38)"
THE SUPREME CAN BE DESCRIBED BY PARABLES, AND NOT IN ANY OTHER WAY
I shall fully describe the Supreme Being the object of knowledge. By knowing this one attains immortality. The beginningless Supreme Being is said to be neither eternal nor temporal. (See also 9.19, 11.37, and 15.18) (13.12)
In the beginning there was neither Eternal Being nor Temporal Beings; no sky, no air, neither day nor night. There was nothing else whatsoever other than the Absolute Supreme Being . The Absolute is beyond both Temporal Beings (celestial controllers, Devas) and the Eternal Being (the Spirit) (Verse 15.18). Therefore, He is neither temporal, nor eternal. The Supreme Being or the Absolute is also both temporal and eternal (Verse 9.19) and beyond temporal and eternal (Verse 11.37, 15.18); because, He is everywhere, in everything, and also beyond everything. Therefore, the Absolute is all three neither temporal nor eternal; beyond both temporal and eternal, as well as both temporal and eternal at the same time.
The Supreme Being has His hands, feet, eyes, head, mouth, and ears everywhere, because He is all-pervading and omnipresent. (13.13)
He is the perceiver of all sense objects without the physical sense organs; unattached, and yet the sustainer of all; devoid of the three modes of material Nature, and yet the enjoyer of the modes of material Nature by becoming the living entity. (13.14)
The Self walks without legs, hears without ears, performs many actions without hands, smells without a nose, sees without eyes, speaks without a mouth, and enjoys all tastes without a tongue. All His actions are so marvelous that one finds His greatness utterly beyond description (TR 1.117.03-04). The Supreme Being may be described only by parables and paradoxes and in no other way. (See also ShU 3.19). Self expands Himself as the living entity to enjoy three modes of material Nature.
God does not possess a body like an ordinary being. All His senses are transcendental, or out of this world. His potencies are multifarious. Any one of His senses can perform the action of any other sense. All His deeds are automatically performed as a natural consequence.
He is inside as well as outside all beings, animate and inanimate. He is incomprehensible because of His subtlety. And because of His omnipresence, He is very near residing in one’s inner psyche as well as far away in the Supreme Abode. (13.15)
He is undivided, yet appears to exist as if divided in beings. He is the object of knowledge and appears as the creator (Brahmaa), sustainer (Vishnu), and destroyer (Shiva) of all beings. (See also 11.13 and 18.20) (13.16)
One planet earth appears divided into so many countries, one country appears divided into several states, one state appears divided into counties and so on; similarly, one Reality appears as many. These are apparent divisions, because they have the same order of reality. The term God is used for the Generator, Operator, and Destroyer aspects of the Self.
The Supreme Being is the source of all lights. He is said to be beyond darkness of ignorance. He is Self-knowledge, the object of Self-knowledge, and seated in the inner psyche as consciousness (See verse 18.61) of all beings, He is to be realized by Self-knowledge. (13.17)
Be Blissful.
S.SEKAR
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