Friday, October 29, 2010

Definition of Brahman

Topic 2: Janmadyadhikaranam [janma : birth, origin etc.; adhikaranam : section, topic,proposition]

I.1.2
जन्माद्यस्य यतः |
Janmadyasya yatah
(Brahman is that) from which the origin etc., (i.e. the origin, sustenance & dissolution) of this (world proceed).

janmadi (जन्मदि) : origin etc.; asya (अस्य) : of this (world); yatah (यतः) : from which

Answer to the enquiry of Brahman is given in this sutra. Brahman is the only cause, stay and final resort of this world. 

Commentary:
Brahman who is originator, preserver and absorber of this vast world must have unlimited powers or characteristics. Hence he is omnipotent or omniscient. Knowledge of Brahman can be obtained by reflection on its attributes. Inference or reasoning is an instrument which can be used to study the attributes of Brahman without conflicting with the vedanta texts. 

This sutra points to a vedantic text which gives a description of the characteristics of Brahman. It is the passage from Taittiriya Upanishad III-i: 
Bhrigu went to his father Varuna asking "Sir, teach me Brahman"
Varuna said 
यतो॒ वा इ॒मानि॒ भूता॑नि॒ जाय॑न्ते | येन॒ जाता॑नि॒ जीव॑न्ति । यत्प्रय॑न्त्य॒भिसंवि॑शन्ति | तद्विजि॑ज्ञासस्व | तद ब्रह्मेति॑ ||
yatO vaa imaani bhUtaani jaayaMtE | yEna jaataani jeevaMti | yat prayaMtyabhisaMvishaMti | tadvijijnaasasva | tadbrahmEti ||
That from whence these beings are born, that by which, when born they live, that into which they enter at their death, try to know That. That is Brahman

Note on Vedic Swaras
The above sanskrit text from Taittiriya Upanishad III-i, has annotations on top and below certain letters. They denote the Vedic swaras [variations in pitch]. The swaras are indicated for recitation purpose. As per the annotations the pitch of the voice has to be changed when reciting that particular letter. 
  • The letters with no annotations are known as udaata (उदात) - normal pitch
  • The letters with an underscore below them are known as anudaata (अनुदात) - low pitch
  • The letters with a vertical line above it are knows as swarita (स्वरित) - high pitch
  • The letters with two vertical lines above it are known as deerga swarita(दीर्ग स्वरित) - high pitch and stretch it
The above is just an overview, it is advised to learn vedic recitation from a well practiced teacher 


Background
Introductionpart1part2part3part4
Sutra - I.1.1

9 comments:

  1. Great start. Even though Brahmasutra is the last thing that I would explore in my pursuit of knowledge, because of its advanced and abstract nature. So, I sincerely aplaud your efforts. Good Luck.

    The below verse from Srimad Bhagawatam seems to take off from where this Vedanta sutra ends, and as some vedantic scholars describe, Bhagawatam seems like Srila Vyasadeva's exclusive commentary on Vedantasutras.

    SB 1.1.1
    oḿ namo bhagavate vāsudevāya
    janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ | tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ | tejo-vāri-mṛdāḿ yathā vinimayo yatra tri-sargo 'mṛṣā | dhāmnā svena sadā nirasta-kuhakaḿ satyaḿ paraḿ dhīmahi ||

    Srimad Bhagawatam is all about Sri Krishna.

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  2. Cont...

    In line with "yatO vaa imaani bhUtaani jaayaMtE | yEna jaataani jeevaMti | yat prayaMtyabhisaMvishaMti | tadvijijnaasasva | tadbrahmEti ||" Krishna declares in Gita Srimad Bhagawad:

    "bIjam mam sarva bhutanam"

    "mama eva amshah jivah"

    "aham vaishvanaro bhutva praNInam deham ashritah"

    "Aham sarvasya Prabhuvo mattah sarvam pravartate"

    "maya tatam idam sarvam jagad"

    "mayadhyaksheNa prakritiH suyate sacaracaram hetunanena kaunteya jagad viparivartate"

    "prakrtim svam avastabhya visrjami punah punah bhuta-gramam imam krtsnam avasam prakrter vasat"

    And Arjuna declares Sri Krishna as "param brahma param dhama, pavitram paramam bhavan, purusam sasvatam divyam, adi-devam ajam vibhum"

    Brahma Samhita declares as below:
    isvarah paramah krishnah sacchidananda vigrahah | anadir adih govindah sarva karana karanam ||

    So based on my limited readings I could see only Sri Krishna when I read the "janmadyasya yatah" verse.

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  3. @Girish Chandra
    Thank you sir

    Based on my understanding(reading books of other authors)

    All human beings who live on Earth are not alike. The level of spiritual maturity varies across the Human beings. It means the ability of the human being to perceive god(creator) varies. Therefore in Shaastras (which define the principles of Hinduism) categorizes the human beings into three categories.

    a)Mandaadhikari(least qualified)
    b)Madhyamaadhikagari(moderately qualified) and c)Uttamaadhikari(highly qualified)

    The class of people who fall under Uttamaadhikari are those who have have the realization that GOD is omnipotent, omniscient,omnipresent ... There might be very few people on this Earth who have such a realization. They do not assign any definite shape, name, color, character to GOD

    Most of the population on the Earth are Mandaadhikaris. It is difficult for them to realize/see GOD. In order that Mandaadhikaris also obtain the grace of God, our ancients established the medium of temples. A structure must be built and an idol of God must be consecrated according to the injunctions of the Shastras

    So according to me, based on the spiritual qualification, each individual can perceive the creator with many jargons viz. Brahman, Atman, Soul, Krishna, Paramatman, Vishnu, Shiva etc.

    After all any books, thoughts, writings, comments, analysis are already part of an universal set which knows everything we know, need to know and are meant for evolving ourselves to get a complete understanding of who/what this creator is?

    Keep correcting/guiding me with your invaluable comments

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  4. Dear Udaya,

    I am as much a student of this as you are. Infact I look for inspiration and guidance from you and your team.

    Here are my few cents worth of comments.

    I am not sure if Uttamaadhikaris do not assign nama - rupa to the idea of God. Infact, Sri Shankara, despite spearheading Advaitic philosophy, prescribed 5 dieties for worship - Shiva, Durga, Ganesha, Vishnu, and Parvati. He Himself and the current Shankaracharya also perform the diety worship; so I believe atleast. Madhvacharya and Ramanujacharya explicitly prescribed diety worship - Narayana, Krishna. Sri Chaitanya recommended that diety worship is the only way to spiritual progress. There are evidences of diety worship in Mahabharata by many adhikaris at this level, for example Sri Krishna recommends Arjuna to worship Durgadevi; the Gopis (who are considered uttamaadikaris; arugable i know) worship Lord Shiva and Goddess Parvati. If we go back even further, Druva meditated upon Narayana, so did Prahlada, Narada, Vishwamitra and many other uttamaadhikaris. Pancharatrika Vidhis, Narada Bhakti Sutras etc are all about diety worship recommended by and for the uttamaadhikaris (is what I know). There are ample sutras and sooktas in the vedic text that prescibe diety worship, practised both by both adhikaris. So, along with their realization of an omnipotent, omniscient, omnipresent God they did perform diety worship. They have a higher state of realization but still .... i think the saguna and nirguna upasanas have simultaneously exist timelessly ..

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  5. About the temples. Yes, this sounds like a logical explanation that it may have been intended for a certain group of people. And such theories are must a result of the work of anthropologists and indologists who try to comeup with some theory to explain why and how temples may have come into existence.

    The uttamaadhikari may also need or be in a temple; Sri Shankara himself established many such centres for worship - not sure for which level it was intended. Sri Chaitanya was also found in Jagganath Puri (Sri Shankara was a big fan of Puri too, is what I have read) and Vrindavan temples. Madhwacharya regulary worshiped the Udupi diety. Ramanujacharya and disciples established a series of temples in South India (Mandya, Melkote, Ramanagara, Srirangapatna, Mysore etc). Rukmini was coming out of a temple when Sri Krishna "kidnapped" her. So, I believe that temples were meant more than for the mandha or madhyama adhikaris' purposes. They probably were seats of uttamadhikaris too; they housed gurukulas; temples may have served multiple purposes at different levels; just like the waters of a river, it depends on who uses it for what.

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  6. "So according to me, based on the spiritual qualification, each individual can perceive the creator with many jargons viz. Brahman, Atman, Soul, Krishna, Paramatman, Vishnu, Shiva etc."

    You are right, but I am not sure if "jargon" is the right word to use here. Brahman / Paramatman / Atman are all concepts of an unmanifested or impersonal aspect of God, while Vishnu / Shiva etc are dieties of the Vedic text, and Krishna / Rama are from historical or puranic texts. They are manifested or unmanifested aspects of the idea of God.

    Different people, depending on their level of consciousness, get attracted to certain aspects of God. Sri Krishna captures this essence beautifully in Bhagawad Gita,

    Chap 4 Verse 11:
    ye yatha maam prapadyante taamstathaiva bhajaamyaham mama vartmaanuvartante manusyaah partha sarvasah

    All of them, as they surrender unto Me I reward accordingly. Everyone follows My path in all respects, O son of Prtha.

    In the subsequent verses He also describes the ways that people approach him; so it is in the 7th chapter also.

    Chap 7, Verse 21:
    yoyo yaamyaam tanum bhaktah sraddhayaarcitum icchati, tasya tasyaacalam sraddhaam taam eva vidadhaamyaham

    Whichever demigod a devote worships with faith, I make his faith steady so that he can devote himself to that particular deity.

    But the idea is also to eventually realize: aakaashath patitam toyam sagaram prati gacchati, sarva deva namaskarah Keshavam prati gacchati! which is why all yagjnas and puja vidhies end with Sri KrishNarpaNam.

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  7. small correction for the beautiful verse that I seem to have mistyped:
    aakaashath patitam toyam yatha gacchati sagaram, sarva deva namaskaarah Keshavam prati gacchati!

    "After all any books, thoughts, writings, comments, analysis are already part of an universal set which knows everything we know, need to know and are meant for evolving ourselves to get a complete understanding of who/what this creator is?"

    I think so too, but I doubt if "complete understanding" is possible, thats all :) just as it is said "dhyaanavastita thadgatena manasaa pashyantiyam yoginah, yasyantam na me vidhu suragaNah devaya tasmai namah" ... that even the great ones fail to comprehend Sri Krishna, or whatever is the idea of God.

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  8. @Girish Chandra:
    Thank you for sharing your thoughtful inputs

    I want to add few points

    1) I did not intend to say temple is not required for Uttamadhikaaris

    2) I feel there are Uttamadhikaris who are unique in the way like Sri Shankaracharya, Sri Madhwacharya, Sri Ramanujacharya etc. who in addition to gaining highest spiritual qualifications took the responsibility of establishing centers for spiritual learning of which temples are an integral part. For e.g. Sringeri, Udupi, Badri, Puri, Dwaraka, Kanchi, Melukote etc. This they have done for the benefit of the other adhikarins

    Well this also does not make it a compulsion for uttama adhikaris to worship in temples, because there are numerous saints who have the highest spiritual qualifications and live in Himalayas. They carry out spiritual practices and train students. Probably Himalayas being the nature's temple, it indirectly conforms that temple in any form is required for all adhikarins..

    One interesting fact about your comments is you have sufficient quotes from scriptures to support your argument. In fact I should learn to support my view with such references. Hope I will learn more about that while discussing with you

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  9. Thank You Udaya!

    I hope that this discussion is not taking a tangential path.

    I probably misunderstood your statement, sorry. I am not sure if there is a clear definition of who a Uttamaadhikari, and this makes it a bit tricky :) For many even Meera, Kabir, Purandaradasa, Basava could be uttamadhikaris :) Yes, Himalaya is the greatest abode, without a doubt!

    I am also not sure if the great ones established temples for other adhikaris. Yes, they need no temples but still do not stay away from temples! They see divinity everywhere and particularly in certain temples in certain theerthasthalas. Sri Shankara, for example, visited almost every major temple that came in the route he traveled and extensively composed verses in glory of those dieties. I personally think that this is the spontaneity of the Bhava in him for the dieties in the temple and not for the other adhikaris. It is not about compulsion here but temples drive different bhavas in different adhikaris but are important at their own levels, is all I wanted to emphasize ashte.

    Different people achieve the same thing through different means. For a Saguna Upasaka (Personalists; of all adhikari levels) temples are quite the center of their very existence, for example Madhwa, Sri Chaitanya, Guru Raghavendra, Sri Vadiraja etc. For Nirguna Upasakas (Impersonalists; of all adhikari levels) even though temples or no temples does not matter still have temples and diety worship at the core of their preaching (for example, Sri Shankara and the current Shankaracharyas). Nothing is out of compulsion but somehow the environment suites better; just as Himalayas are not a compulsion but they provide the perfect setup for practise.

    Anyway. Just a thought.

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