Tag Archives: brihadaranyaka

Advaita in the Vedas – Rig Veda 10.129.4

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Alongside Purusha Sukta (10.90), the Nasadiya Sukta (10.129) is one of the most famous Suktas of the Vedas. Known as the Creation Hymn, its fourth mantra says,

In the beginning, there was the disturbance of desire, from which sprung the first seed, which was born of the mind. Sages, searching in their hearts, realised the wisdom of the connection between existence and non-existence.

The creation the Nasadiya Sukta discusses is often believed to be the origin of the universe. However, 10.129.4 does not refer to any ordinary creation but, rather, the illusion of duality. This is attributed to desire in the mind – the first ‘seed’ of ignorance which gives the impression that we are separate. Before this disturbance, there was nothing to realise and no one to know because there was no appearance which was taken to be real as separate from the Self or Brahman. Continue reading →

Advaita in the Vedas – Rig Veda 1.164.46

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This post marks the beginning of a series called ‘Advaita in the Vedas’, where different Vedic mantras are explored for their similarities with the Upanishads’ to highlight how they share the same truth of Advaita.

We start with Rig Veda 1.164.46. Its famous saying, “The wise speak of what is one in many ways”, perfectly encapsulates Advaita. In the mantra, it is explained that the various devas – including Indra, Mitra, Varuna and Agni – are some of the “many ways” spoken of. By understanding the devas as the different names for “what is one”, it cuts through any need to distinguish between them.

When we take the devas as being separate from one another, it may be confusing when we find instances in the Vedas where they overlap. For example, Agni being credited with Indra’s achievements of slaying Vritra and releasing the waters or attributed with Surya’s characteristic of being the light which shines down on all the worlds. The mantra reminds us that these three devas are not separate, but the diverse expressions of what is one which is at the heart of Advaita.

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mANDUkya upaniShad Part 5

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Mantra 4

*** Read Part 4 ***

स्वप्नस्थानोऽन्तःप्रज्ञः सप्ताङ्ग एकोन्विंश्तिमुखः प्र्विविक्तभुक् तैजसो द्वितीयः पादः॥ ४॥

svapnasthAno.antaHpraj~naH saptA~Nga ekonaviMshatimukhaH praviviktabhuk taijaso dvitIyaH pAdaH || 4 ||

dvitIyaH pAdaH – The second aspect (of the Self)
taijasa – is called taijasa.
svapna sthAna – (Its field of action is) the dream state.
antaHpraj~naH – (Consciousness is) turned inwards (as opposed to the waking state in the previous mantra, where it was turned outwards).
sapta a~Nga – (As with the waking state) (it has) seven divisions.
viMshati mukhaH – (and) nineteen interfaces.
praviviktabhuk taijaso – taijasa is the enjoyer (bhug = bhuk = bhoktA; experiencer, enjoyer) of the private, internal world (pravivikta).

The second aspect of the Self is taijasa. This is the dream state in which one’s awareness is turned inwards. taijasa has seven parts and experiences the dream world via 19 interfaces.

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Q.525 Consciousness is prior to the universe

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Q: What is the scriptural basis for Advaita consciousness being an awareness preceding the universe? [(sic) From Quora]

A (Martin): That’s an ‘easy’ one. 1) Consciousness and awareness are the same for Advaita Vedanta. 2) Atman-brahman, or Consciousness, is the sole reality – the universe is in essence not other than Atman (Consciousness or ‘Spirit’). 3) Consequently, there is no creation – no causation, including space and time which, as everything else, are phenomena, appearances.

Mundaka Upanishad 2.1.10: ‘the world is brahman alone’.

Gaudapada kArikA 3.18: In this karika Gaudapada demonstrates that creation is only apparent, because reality cannot undergo change (and it is taught that the effect is not other than the cause).

Katha Up. 2.1.10: ‘Whoever sees difference between what is here (individual Atman/’soul’) and what is there (brahman) goes from death to death’.

Brihadaranyaka Up. 2.5.19: ‘The supreme being is perceived as manifold on account of mAyA’ (magic).

Taittiriya Up. 2.6: ‘Brahman, which is the absolute reality, became reality (satya) and unreality/appearance (asatya)’. That is, the cause itself appears as various effects due to superimposition, which is itself the core, or definition, of ignorance (avidyA). c.f. Tait. Up. 2.6, Chandogya Up. 2.8.4, and Bhavagad Gita 4.13 and 13.2.

Q.519 How can one experience the bliss?

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Q: In ‘The Book of One’, you say: “If our true nature were allowed the freedom to experience to the full, what then? The Brihadaranyaka Upanishad tells us that “All the joys of the entire cosmos put together would be only a small drop of the bliss of this Supreme Being. Whatever little satisfaction we have, whatever pleasures we have, whatever joys we are experiencing, whatever be the happiness of life – all this is but a reflection, a fractional distorted form, a drop, as it were, from this ocean of the Absolute.” (Ref. 7)

Is there a way to get a taste such an ocean of joy while not ‘realized’?

A: This is a good question and highlights the dangers of attempting to relate the more ‘rapturous’ statements of the scriptures to the mundane experiences of life! When the Upanishad talks about the ‘bliss of this Supreme Being’, it cannot mean this literally. Brahman is non-dual, part-less, changeless, does not ‘experience’ or ‘know’ etc. In fact, whenever the word ‘bliss’ (Ananda) is encountered, it is a good idea to substitute ‘eternal’ (ananta) so as not to risk such a thought process. (See discussions at the AV site on ‘satyaM j~nAnamanantaM brahma’.)

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Consciousness and the world

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What is the scriptural basis for Advaita consciousness being an awareness preceding the universe?

That’s an ‘easy’ one. 1)  Consciousness and awareness are the same for Advaita Vedanta. 2) Atman-brahman, or Consciousness, is the sole reality – the universe is, in essence, not other than Atman (Consciousness or ‘Spirit’). 3) Consequently, there is no creation – no causation, including space and time, which, like everything else, are phenomena, appearances.

Mundaka Upanishad 2.1.10: ‘the world is brahman alone’. 

K 3.18. In this karika Gaudapada demonstrates that creation is only apparent because reality is unchangeable (and it is taught that the effect is not other than the cause).

Katha Up. 2.1.10: ‘Whoever sees difference between what is here (individual Atman/’soul’) and what is there (brahman) goes from death to death’.

Brihadaranyaka Up. 2.5.19: ‘The supreme being is perceived as manifold on account of Maya’ (magic).

Taittiriya Up. 2.6: ‘Brahman, which is the absolute reality, became reality (satya) and unreality/appearance (asatya)’. That is, the cause itself appears as various effects due to superimposition, which is itself the core, or definition, of ignorance (avidya). Cf. Tai. 2.6, Chandogya Up. 2.8.4, and Bhavagad Gita 4.13 and 13.2.

Shankara at 1.4.10, brihadAraNyaka

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Revered Shankara is by nature such a perfect and committed bhAShyakAra (Commentator) that he never deviates from the text on which he is commenting upon. He always stays within the bounds of the purport of the textual line that he abhors to venture out to  exploring the connected lanes and bylanes related to the topic or give vent to his own ideas based on his knowledge. However, in the entire corpus of the bhAShya literature  of his, there are a handful or about half a dozen places where he takes liberty to make certain observations of his own. Very rare precious gems, unavailable for the reader anywhere else in the whole gamut of shruti and smriti lore come out from his pen in those few occasions. One that immediately comes to mind is his expanded commentary at 13.2, BGB where he lets out the fact that the ignorance of not knowing one’s own true nature belongs to that very person who thinks he has ignorance. He raises the question and answers himself: Continue reading →

‘brahman,’ the Bliss – 2/2

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Part – I

Everyone must face the consequences of his/her actions. But who is it that ensures it? Who brings a guy back, once he is dead, and make him reap his just desserts?

The scripture only can provide an answer. And the answer is:   

विज्ञानमानन्दं ब्रह्म … |  —  3.9.28 (7), brihadAranyaka

Meaning:  Knowledge, Bliss, brahman.

Shankara explains that It is Pure Intelligence and is also Bliss. It is a Bliss not smitten with pain. It is serene, beneficent, matchless, spontaneous, ever content and homogeneous, he amplifies.

Shankara, however, says, we cannot close the issue at that. We should explore and understand better what exactly the word “Bliss” would mean.

In our normal parlance, “the word ‘bliss’ is generally known to denote pleasure.” The shruti uses the word ‘bliss’ as an adjective to brahman. Can we infer from this that shruti says brahman is pleasurable?

Here are a few more examples where the Upanishads talk of brahman and Bliss: Continue reading →

‘brahman,’ the Bliss – 1/2

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Ha, finally, a gentle streak of relief seems to have descended on to the faces of the assembled august Audience, sitting on the edge of their seats for hours with knotted foreheads, wide-open eyes and mouths, waiting in tension for the next onslaught of verbal missiles. None in the Royal Assembly could answer the final question of the Challenger and that decided what was at stake for the day. The fierce war of words seems to have come to a close when the well-statured Pundit, an embodiment of Knowledge Supreme, just began to take slow and steady steps, along with a horde of his disciples, followers and admirers, towards the exit door of the Royal Court. The gathered experts started to wipe the drops of sweat on their bald pates, foreheads and chest using their upper garment as a hand towel. Rolls of murmurs and exchanges opened up among small groups of the men, cascading into unclear sounds. Some people were talking within themselves or speaking to nobody in particular as they recapitulated the dense moments and the profound depths of the discussions. Continue reading →

pratibandha-s – part 4 of 10

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Read Part 3

j~nAna phalam

Here is the sequence of events that I believe represents the traditional understanding:

  • A would-be seeker practices sAdhana chatuShTaya sampatti for a length of time in order to gain the qualities of mind (and the overriding desire to attain mokSha) needed to qualify for ‘approaching a qualified teacher’.
  • The seeker gains Self-knowledge from listening to a qualified guru, i.e an enlightened shrotriya [someone with deep knowledge of the shruti, including Sanskrit], who belongs to a qualified sampradAya [teaching lineage]), as he explains the scriptures. This is the stage of shravaNa.
  • When there are no further doubts, the ‘final hearing’ triggers akhaNDAkAra vRRitti (same as brahmakAra vRRitti, but used more frequently) and the seeker thereby immediately becomes a j~nAnI.
  • Whilst there are still doubts, the seeker asks questions of the teacher to clarify and explain. This is the stage of manana. shravaNa and manana are then repeated for as long as needed.
  • The gaining of Self-knowledge simultaneously means that the seeker now knows that he or she is already free. (You can say that they are ‘simultaneously liberated’ if you really want, but this conveys the erroneous notion that they were not free before.) Note that the phalam of ‘j~nAna phalam’ cannot simply refer to mokSha (mukti) because you cannot gain as fruit something that you already have!
  • If the seeker had done sufficient sAdhana chatuShTaya sampatti (SCS) previously, he or she also simultaneously gains the phalam (= become a jIvanmukta). (See Section 3o for a discussion on the topic of jIvanmukti.)
  • If their SCS was insufficient, they do not immediately gain the phalam. I.e. they have pratibandha-s and they need to do more nididhyAsana in order to remove them. Thus, they may get the phalam later in life. If they do not, they get videha mukti at death of the body-mind (when the prArabdha karma is used up). (see section 3p)

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