Chapter 6 JnAna and moksha
6-9 Tattiriya Upanishad- BrahmAnanda Valli
6-9-4 AnuvAka 7 (Pt 2) The universe is made of matter and is essentially inert. But living and non-living beings are found in the universe. It means that there is an outside source of sentiency. This source is Brahman. Consciousness is the nature of Brahman. The consciousness is reflected in the subtle body of a jiva and the latter becomes sentient. Brahman is also the source of happiness. When consciousness is reflected in a calm mind, happiness is felt. Vedanta claims that there is not an iota of happiness in worldly objects. If happiness is the essential nature of an object, it should give happiness to everybody all the time. But it is not so. An object liked by a person may not be liked by another person. And an object liked by a person now may not be liked later.
The universe is changing. Existence is not an intrinsic ingredient of a changing thing. Brahman, which is pure existence, gives existence to the changing universe. Brahman is the provider of existence, consciousness, and happiness in the universe, and in particular to a jiva. It is figuratively rephrased: after creating the universe, Brahman enters a jiva. It is called anupravesh (entry). I create the dream, and I enter the dream to experience the dream world. Brahman manifests as universe. The apprehension about Its existence is because It is beyond all empirical relationships. The human intellect is habituated to think of existence of empirical objects and may assume non-existence with regard to anything that is non-experienced and is transcendental.
The teacher quotes a Rig mantra to support what is already said. It says that Brahman is both the intelligent and material cause of the universe. Before the universe comes, it potentially exists as mAyA in Brahmana. Brahman is the creator, the raw material and the instrument all packed into one and Brahman is given the title: Sukratam – self creator. Ananda Pradata – Brahman is the source of Ananda. Existence and Ananda are two aspects of Brahman. The very fact that Ananda is experienced in the world gives a clue that bliss is the nature of Brahman. This is explained in two stages: Stage 1 -: The ordinary ignorant worldly people who get happiness from worldly objects. A jnani’s Ananda is because he claims that his nature is Ananda. Stage 2–Even the ignorant people get happiness from Brahman, but they erroneously think that happiness is from worldly objects like the case of a dog who (wrongly) thinks that the bone is the source of blood.
Based on discussions so far, seven reasons for the existence of Brahman are summarized. 1. It is the intelligent cause of the universe 2 It is the material cause 3 It is jivAtmA in the living being 4 It is self-creator 5 It is the source of happiness 6 It is the giver of sentiency to the inert body 7 It is the source of fear and fearlessness for an ignorant and wise person respectively.
There is a sort of disclaimer. Vedanta says that Brahman is beyond logical reasoning. He belongs to the field that is outside the purview of logic, just as sound is outside the field of visual perception. It does not mean sound does not exist. In the same way, Brahman exists, but logic cannot prove it because He is beyond the purview of logic. This is said in almost every Upanishad.
According to Swami ParmArthananda, logic is of two types, independent logic and scripture backed logic. The Vedantic logic is based on scripture. Without the scriptural support. mere logic will not be able to establish God. It is not because God is not there, but because logic alone is not equipped to explain. Any attempt to prove the existence of God through logic alone will have loopholes. This is why sraddhA is an indispensable qualification of a sincere seeker. ShankarAcharyA comments (Ch 6.12.2): “Although the meaning arrived at through logic and scriptures is understood to be so, still in the absence of intense faith it is very difficult for a mind which is engrossed in external things and is impelled by natural tendencies, to comprehend very subtle objects. Hence, he said, have faith.”
The unobjectifiable Brahman can exist only in one form – i.e., as the subject which means I, the observer. It is invisible because it is formless, it is undefinable, beyond verbal description because it is attribute free. It is not the support of anything. This statement is to negate duality.
The teacher says that only by knowing that I am Brahman the sense of insecurity will totally go away. Insecurity is the fundamental expression of samsAra. It is a constant background for an ignorant person. Brahman is the source of both fear and fearlessness. In the world we see both. There are wise who are fearless, even though they don’t possess anything. There are immensely insecure people with lot of possessions.
The two unanswered questions are: Does an ignorant person attain Brahman after death? Does a wise person attain Brahman after death? The question of reaching or not reaching Brahman is valid if Brahman is a destination away from a jiva. Brahman is not a destination to be reached, but it is the very nature of the jiva. Nobody reaches Brahman. If an answer is sought, it is this. Until I know that Brahman is not a destination and that He is me, I will imagine that Brahman is away. This ignorance creates an imaginary or notional distance. This notional distance continues as long as ignorance continues. With Self-knowledge the notional distance disappears. In the case of an ignorant person, since the notional distance exists, he (as though) does not reach Brahman. In the case of a wise person, since there is no notional distance, he (as though) reaches Brahman.
In the initial stages of teaching, Brahman is presented as the supporter of the world, the cause of the world which would mean duality, supporter and supported. The final stage is as described by achArya Gaudapada in Mandukya karika: there is no creation, no jiva, no liberation; there is no advaita because it presupposes concept of dvaita. Brahman alone is. Silence is the closest description.
Contd Part 34