Q. 432 ‘Definition’ of brahman

Q: So brahman is, ‘by definition’, that which is beyond mind, conceptualization, understanding etc. If one takes this seriously, not just metaphorically/allegorically, how can one validly say anything at all about brahman? E.g. Brahman is: unchanging, timeless, attribute-less.

If it’s unknowable, how can we know these attribute-less attributes about it? We are told that Brahman is real; we are Brahman. But if we can’t know Brahman, how can we know it is real or that we are it? Does it ultimately all come down to believing the conclusions and insights of the scriptures?

A: Brahman is not anything ‘by definition’, because we cannot define it.

It is true that you cannot, strictly speaking, say anything at all about it. All of these statements from the scriptures are simply pointers. You know what those words mean so that your mind can gain some insight. Ultimately, the accumulation of insights enables the mind to make that catastrophic (in mathematical terms) ‘rearrangement’ that we call enlightenment. The problem is simply that all concepts and objects are ‘known’ so cannot be Atman-brahman. Atman is the ‘knower’ and there would have to be another knower to know it. Since there is only brahman in reality, there cannot be anything else to know it.

But Atman is not something that is not known. Indeed it is known more intimately than any concept-object because we are the Atman. And the Atman is neither an object nor a concept. Here is what Sureshvara says (naiShkarmya siddhi III.47 – 48):

“Because the Self is of the form of constant awareness, it requires no second means of knowledge to reveal it; because it is without sound or other attributes it is beyond the sphere of doubt. The Self cannot be known through the empirical means of knowledge such as perception, etc, which are but phlegm coughed up by the thirst for life. Indeed, it is not a possible object of empirical cognition, since it is the innermost Self and since it exists for its own sake.”

Another reason is that all forms of perception are directed outwards, so that we could never ‘perceive’ the Self. And, since inference is itself based upon perception, we cannot infer the Self either.

So, yes, you are effectively right that, when it comes down to topics such as this, the scriptures are the final, indeed the only, authority. But it is not exactly ‘faith’ as this word is normally understood. The scriptures do not ask us to believe in anything that is unbelievable. That we are the Atman is effectively self-evident. What the scriptures tell us is that this Atman is Brahman.

* Note that I have posted a series of four articles, entitled ‘What is brahman?’ that discusses this whole subject and explains the two ways in which we can talk about brahman – svarUpa and taTastha lakShaNa-s, intrinsic and incidental definitions. The articles begins here: http://www.advaita-vision.org/what-is-brahman-part-1/.