Advaita Vedanta – Part 2

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continued from previous post…

DEFINITIONS/BRIEF EXPLANATION OF SOME ‘TECHNICAL TERMS (PAARIBHAASHIKA-PADA-s)’  WE COME ACROSS IN ‘ADVAITA-VEDAANTIC PARLANCE’ 
Read on… 

IV. “BRAHMAN”:
Following definitions hold good for “Brahman“: 
1. “That which is ‘ever-gigantic” (“Brihatvaat Brahma“|)” [root – ‘brih’ – ‘vriddhi’ (growing)]
2. “That which is very great/strong/increasing” [root – “brinh” – ”prosperity/greatness/increasing’ etc.]
It is the “Highest Transcendental Truth; It is perfect & only Truth; ultimate Truth that is non-contradictory.”
It is “non-dual (‘advaita’), ever-existent (‘nitya’), beginningless (‘anaadi’), endless (‘ananta’), unchanging (‘nirvikaara’), all-pervading (‘sarva-vyaapee’), formless (‘amoorta/niraakara’)” and also the ‘highest Knowledge (‘Prajnaanam’).’
It is “Knowledge (‘Jnaanam’), Knower (‘Jnaataa’) , as well as Known (‘Jneyam’)”, once It is realised.
It can also be understood as the ‘continuum‘ of indefinable and immeasurable energy as a whole, Which sustains all the finite forms of beings and out of Which all forms spring forth. 
{‘Aatman’, in its true sense, is used by ‘Upanishads’  to mean ‘Brahman’ alone.}
NOTE:
The word “Brahman“, when used in ‘neuter gender’ refers to the present topic.
 Its ‘nominative declension (prathamaa-vibhakti)’ is “Brahma.”   
However, the same “Brahman”, when used in ‘masculine gender’ refers to the creator (4-faced ‘Brahamaa/Hiranya-garbha’) and its ‘nominative declension (prathamaa-vibhakti)’ is “Brahmaa (‘a’ is ‘elongated-deergha’ at the end of this word).”

V. “SAT (Existence); CHIT (Consciousness) & AANANDA (Bliss)”:

V a) “SAT (Existence)”:
“That which remains changeless in the 3 periods of time – past, present and future.”
{“Kaalatrayeऽpi  tishthateeti Sat|”} — “Tattva-bodhah”
This means that  “It was always there and will remain like that forever.” 
This is the ‘first aspect’ of ‘Aatman.’
 To understand it with some ‘negative connotations’, “It is birthless (‘ajanma’), deathless (‘amara’), beginningless (‘anaadi’), endless (‘ananta’), nameless (‘anaama’), formless (‘niraakaara’), timeless (‘kaala-ateeta’) and attributeless (‘nirguna’). Besides, it does not undergo any modifications (‘nirvikaara’). 
We can also call it as “is-ness“, which is the “substratum (‘Adhishthaanam’)” of the entire cosmos. It is always experienced by all of us as ” I am….”    

V b) “CHIT (Consciousness)”:
“It is of the nature of Absolute Knowledge.” {“Jnaana-svaroopah|”} — “Tattva-bodhah”
 It is the self-shining and ever-shining Knowledge principle, which is one’s own “True Nature.”
This is the ‘second aspect’ of “Aatman.”
One’s ‘Aatman’ Itself illumines all his/her thoughts as well as their absence, but remains different  from them! Thoughts come and go in a person, but that ‘Aatman’ remains unchanged.
As ‘Aatman’ is self-shining, none can illumine It. This knowledge is inherent in a person even in deep sleep state, as he declares that he slept well till then in that state of deep sleep, once he is awake.
A better comprehension of ‘Chit’ can be had by knowing Its different manifestations, which are elaborated in the term “Prajnaanam.”

V c) “AANANDA (Bliss)”:
 “It is of the nature of Absolute Happiness (Bliss).” 
{“Sukha-svaroopah“} — “Tattva-bodhah”
In the ultimate analysis, one loves  himself/herself alone – totally, unconditionally and eternally. Besides, everything else is loved for his/her sake! Based on this fact, it can be concluded that one himself/herself has to be the very source of his/her happiness!
‘Aatman’ has to be infinite, as It is beyond space, time and objects, and also because ‘we find sorrow in finitude.’
In fact, quite often one forgets that his ‘real nature’ is “Aananda” alone and his ‘grief’ is due to his/her identification with all that is “Anaatman (that which is ‘not Aatman’)!”
NOTE:
It should be borne in mind that “Sat, Chit & Aananda” are the 3 ‘inseparable’ indicators of the same “Aatman.” In other words, all these attributes exist ‘simultaneously’ in “the ‘attributeless’ ‘Aatman” and these 3 constitute Aatman’s “Swaroopa-lakshana (definition based on its intrinsic characteristics).” {For  example, the sentence “I am” (“Ahamasmi|”); “I always  know that I am” (“Aham sadaa bhaami|”) and “I am never undear to myself” (“Kadaachit naaham apriyah|”) indicates a single experience!}

VI.  “PRAJNAANAM (Consciousness)”:
This is synonymous with “Chit” (refer IV b) aspect of ‘Aatman/Brahman.’
 “It is  “Absolute Knowledge/Consciousness/Awareness“, which encompasses all the aspects of Knowledge and hence can be called as “total Awareness/Jnaanam“, instead of knowledge of a particular item/subject etc. In fact, knowing that “I do not know something” is also an aspect of this ‘PRAJNAANAM’, along with many other aspects of knowledge!
Verse 3.1.2. of “Aitareya Upanishad” describes this term ‘holistically’ thus: 

  • sentience/state of awareness (“sam-jnaanam“)
  • rulership/lordliness (“aa-jnaanam“)
  • knowledge of various subjects/secular knowledge (“vi-jnaanam“)
  • presence of mind (“prajnaanam“) {in this particular context}
  • retentivity (“medhaa“)
  • insight/perception (“drishtih“)
  • fortitude (“dhritih“)
  • thinking (“matih“)
  • independent thinking/genius (“maneeshaa“)
  • mental depression (“jootih“)
  • memory (“smritih“)
  • ascertaining (“sankalpah“)
  • resolution (“kratuh“)
  • vitality (“asuh“)
  • desire (“kaamah“)
  • passion (“vashah“)
    To drive home the ‘oneness’ of Consciousness, this term has further been elaborated in the verse 3.1.3, whose last line concludes with the ‘Mahaa-vaakya’ “PRAJNAANAM BRAHMA.”

VII.  “CHETANAA/CHAITANYAM (Consciousness/Sentience)”:
Though these words are used to denote ‘sentience (responding/showing feelings)’ for our common understanding, they are considered to be synonymous only with “Chit/Prajnaanam” in Advaita-Vedaantic parlance. In other words, anything which is said to have ‘Chetanaa’ or ‘Chaitanyam’ only when it has ‘awareness.’

So far, we have seen some terms related to “the eternal & unchanging ‘Truth, which is ‘all-pervading’ (implying ‘in & through’ every body too!)

What follows now is ‘another set of terms’ related to ‘Anaatman’, the ‘ever-changing phenomenal world.’  The ‘stretching sequence’ is like this: 
“Causal body -> Subtle body -> Gross body” 
Later, it will be proved that all these have only ‘unreal (Mithyaa)‘ status in the ultimate analysis, by the methodology called “Adhyaaropa-Apavaada.”

VIII. “ANAATMAN” (Non-self):
That which is ‘not Aatman’ (‘na+Aatman‘) is ‘Anaatman.’
Shankaraachaarya defines and explains ‘Anaatman’ in his ‘Viveka-choodaamani’ as follows:
“Body (3 bodies implied),  sense organs, organs of action, total airs, mind, ego, etc. and their modifications, sense objects &  the satisfaction derived out of them, the 5 elements and the moving and nonmoving world that extends ‘up to and including’ ‘Avyakta (Prakriti)’ – all put together comprise ‘Anaatman.’
{“Dehendriya-praana-manohamaadayah, sarve vikaaraa vishayaah sukhaadayah| 
Vyomaadi bhootaanyakhilam cha Vishvam, avyakta-paryantamidam hyanaatmaa||” —  ‘Viveka-choodaani’ 122
Practically speaking, it is nothing but the objective world we experience. If we consider our ‘Jnaanam’ as ‘Aatman’, this entire objective world comes under ‘Anaatman.’
Whatever is associated with ‘Maayaa’ is ‘Anaatman.’  
It is interesting to note that  ‘Jeeva, Jagat and Eeshvara’ too come under ‘Anaatman’, because all these three are associated with ‘Maayaa!’ (The terms ‘Maayaa’, ‘Jeeva, Jagat & Eeshvara’ will be defined and explained later.)
NOTE: This word ‘Anaatman’  too is ‘masculine’ in Sanskrit and its ‘nominative declension (‘prathamaa-vibhakti’)  is “Anaatmaa.”

IX. “MAAYAA (‘PRAKRITI’) (a unique power of Brahman)”:
Earlier  we have seen that some of the characteristics of ‘Brahman’ are  “unchangeability, non-duality,  formlessness, being unborn” etc. Last but not the least, it is ‘Infinite!’
‘Kathopanishad’ declares that ‘this Aatman‘ ‘did not originate from anything’, nor ‘did anything come out of It’ {“…naayam kutaschinna babhoova kaschit|”} (Katha 1-2-18). Hence ‘Brahman/Aatman’ cannot be the cause of the world, It being unchangeable. 
{If anything has to be the cause of something else, there has to be a modification in the cause for the effect to manifest out of it.} 
‘Brahman’ being ‘pure Consciousness’, It neither undergoes any modification like milk turning to curd (as a ’cause & effect’ example), nor does It change like clay becoming a pot with the help of an ‘agent (potter)’, as It has to get a ‘form out of its formlessness‘ and become another ‘entity’, in spite of It being non-dual!
However, are we not experiencing the world (‘Jagat’) that is in front of us (including ourselves!) every moment? Then, there must be a ’cause’ for this entire phenomenon, because there can be ‘no effect’ without a ’cause!’ 

‘Advaita-Vedanta’ explains this ‘puzzling stalemate’ with the help of a special factor called “Maayaa.” It is the unique power of ‘Brahman’, which is neither independent of ‘Brahman’, nor is different from ‘Brahman.’ {Aadi Shankara, in his ‘Maayaa-panchakam’, declares – “Aghatita-ghatanaa-pateeyasee Maayaa|”, meaning ‘Maayaa’ is capable of making (rather ‘showing as if’) ‘impossible things’ to happen!}
Our world ‘appears to have been created’ only due to this ‘Maayaa’, the unique power of ‘Brahman’, of course without ‘Brahman’ losing Its characteristics ‘listed’ earlier!
Following definitions describe the nature of  “Maayaa“:
1. ” It should be understood that “Prakriti” is “Maaya” and the Lord is the wielder of  ‘Maayaa” {“Maayaam tu Prakritim vidyaan-maayinam tu Maheshvaram|“} — Svetaashvata-upanishad 4-10  
2. “This divine ‘Maayaa’ of Mine that is constituted of 3 qualities (guna-s – ‘Sattva, Rajas & Tamas’) is difficult to cross over..” {“Daivee hyeshaa gunamayee mama Maayaa duratyayaa|…” — “Bhagavad-geetaa 7-14” 
3. “Maaya exists by being dependent on ‘Brahman’ and is of the nature of the 3 qualities (guna-s), viz ‘Sattva, Rajas & Tamas.” {“Brahmaashrayaa, sattva-rajas-tamo-gunaatmikaa Maaya asti|”}  — “Tattva-bodhah”
4. “That power of ‘Eeshvara’, which – is called “Avyakta” too, is beginningless and ignorance too; is characterised by 3 qualities (guna-s), viz ‘Sattva, Rajas & Tamas; is superior; can be understood only by a learned person by inference; the one out of which this entire world is produced.
{“Avyakta-naamnee Paramesha-Shaktih; Anaadyavidyaa Trigunaatmikaa paraa| Kaaryaanumeyaa sudhiyaiva Maayaa; yayaa Jagatsarvamidam prasooyate||”} — “Viveka-choodaamani 108”
5. “That which is not really there (but appears to be existent) is ‘Maaya.” {“Yaa maa saa Maayaa|”} 
“Prakriti”, “Avidyaa”, “Avyakta”, “Sva-svaroopa-ajnaanam”, “Samashti-Vasanaa-s” are some words that are synonymous with ‘Maayaa.’
‘Maayaa’ possesses two powers: 
a) ‘Veiling power’ (‘Aavarana-shakti ‘) which, characterised by ignorance, veils the Truth – also called “Moola-avidyaa“
b) ‘Projecting power’ (‘Vikshepa-shakti ‘), which projects the entire world of names and forms – also called “Toola-avidyaa“

Coming to the ‘3 guna-s’,  ‘Sattva’ is characterised by ‘knowledge’, ‘Rajas’ is     characterised by ‘activity’ and the characteristic of ‘Tamas’  is ‘inertia.’ The entire creation is pervaded by these 3 qualities. Their permutations & combinations  are the cause for the infinite variety of ‘names & forms’ we find in this world.
For one to realise ‘Brahman’, he/she should attain the state that is  ‘beyond’ ‘Prakriti’, which means he/she should ‘jump’ to  the ‘state that is beyond the 3 qualities’ (“nistraigunya/triguna-ateeta“) [“…Arjuna! Go beyond the 3 qualities!” {“..Nistraigunyo bhavaarjuna!”|} – Geetaa 2-45 & also the  verses 14-23, 24, & 25 of the same, wherein “Guna-ateeta” has been described by Lord Krishna.]
It has been made clear by the Lord in Sloka 14-19 of ‘Geetaa’ that none other than the ‘Guna-s’ (‘Prakriti’) can be the ‘agent/doer’ (‘Kartaa’) and one who knows thus attains His nature, which is superior to them (‘Guna-s/Prakriti’). {That is why ‘Paramaatman’ declares time and again in ‘Geetaa’  that He is never the agent/doer (‘Kartaa’) for the worldly phenomena, but ‘Prakriti’ alone is the agent/doer for the same.}
{Most of us are normally of the opinion that “Sattva-guna” should suffice, as it is ‘the virtuous quality!’ However, this is not enough. It is comparable to a ‘golden shackle’; after all, ‘a shackle is a shackle, be it gold or iron!’ This ‘Sattva’, being associated with the impurities of ‘Rajas & Tamas’ is only ‘Malina-Sattva (impure Sattva)’ and hence an attempt to elevate oneself to the level of ‘Suddha-Sattva (pure Sattva)’ – (which is one and same as ‘Nistraigunyataa – freedom from the 3 guna-s)’ must be made.}

The 3 qualities of ‘Maayaa’ remain ‘in a state of equilibrium (‘saamya-avasthaa’)’ in their unmanifest form. Creation of “5 elements onwards down to gross bodies” takes place when that balance is disturbed. 
It is interesting to note that both ‘Brahman’ & ‘Prakriti (Maayaa)’ are ‘beginningless.’  ‘Maayaa’ cannot exist separately from ‘Brahman’, Who alone has intrinsic existence – “Sat (Truth).” This means ‘Maayaa’ is a power entirely dependent on ‘Brahman.’
Then, the striking difference between these two is that ‘Maayaa’ ‘ends’ with the ‘dawn of Knowledge.’ (It is so, because there is no trace of ‘Maayaa’ in Absolute Truth, that is ‘Brahman!‘) 
On the other hand, there is no end to ‘Brahman (ananta)!’ This “Absolute Reality” is called “PAARAMAARTHIKA-SATYA {Absolute Reality, which is One and Only One (Advaita/Advaita)!}

Now, let us see how  this “unreal (‘Mithyaa’) world” is created:
It must be kept in mind that all the ‘products’ of ‘Maayaa’  that are going to be elaborated below {beginning with the ‘5 basic elements’ (‘Tanmaatra-s’ – the 5 elements in their subtle/ungrossified) form) up to the ‘3 Shareera-s’ & their constituents / ‘5 Kosha-s’ & their constituents} are treated as ‘MATTER’, as the are basically ‘INERT (‘JADA’).’ All these are able to function ‘only because of’ their ‘borrowed sentience from Aatman.’
Stanza 7-4 of ‘Geetaa‘ calls this ‘MATTER’ as “Aparaa-Prakritih‘, consisting of “Earth, Water, Fire, Air & Space” (all these 5 elements in their subtle form, but not in their grossified versions), along with “Manas (mind)”, “Buddhi (intellect – here it means ‘Hiranya-garbha‘)” and “Ahankaara (‘Unmanifest’ – ‘Avyakta’) – of the nature of cosmic ignorance).” The last one is the ‘source’ (‘primordial cause’) of all the other 7 components.
{“Bhoomiraapoऽnalo Vaayuh Kham Mano Buddhirevacha|
Ahankaara iteeyam me bhinnaa Prakritirashtadhaa||”} 7-4
[Lord Krishna immediately declares in the next stanza (7-5) of ‘Geetaa’  that the other ‘Prakriti’, which is called  ‘Paraa-Prakritih’ (meaning it is pure  and superior to ‘Aparaa-Prakritih’ and is essentially ‘Himself’), has taken the form of ‘Jeeva-s (individual souls)’ – ‘Jeeva-bhootam‘].
The 5 subtle elements viz. ‘Earth, Water, Fire, Air and Space‘ which are born out of ‘Maayaa’/(whichis none other than the above-mentioned ‘Aparaa-Prakriti’) and called “Tanmaatra-s/Apancheekrita-Pancha-mahaabhoota-s (‘ungrossified 5 great elements’) are formed in the following sequence, starting from “Maayaa.“:
‘Maayaa’ -> ‘Space (Aakaasha)’ -> ‘Air (Vaayuh)’ -> ‘Fire (Tejas/Agnih)’ -> ‘Water (Aapah)’ -> ‘Earth(Prithivee)’ {from ‘Tattva-bodhah’}
Out of these,
‘Space (Aakaasha)’ is characterised by ‘sound alone’ and is most pervasive.
‘Air (Vaayuh)’ is characterised by ‘sound & touch’ and is less pervasive than space.
 ‘Fire (Tejas/Agnih)’ is characterised by ‘sound, touch & form’ and is still less pervasive.
 ‘Water (Aapah/Jalam)’ is characterised by ‘sound, touch, form & taste’ and is still less pervasive compared to fire.
‘Earth (Prithivee)’ is characterised by ‘sound, touch, form, taste & smell’ and is least pervasive of all these five. (This means ‘Earth is grossest among these 5 elements and Space has ‘practically nil’ grossness. It is so, because ‘grossness increases according to the diminishing subtlety.’)

We have already seen that ‘Prakriti’ is characterised by ‘3 Guna-s’, viz. ‘Sattva, Rajas & Tamas.’ Naturally, aspects of each ‘guna’ has to give rise to its respective ‘products!’  
1. ‘PRODUCTS’ OF ‘SAATTVIC ASPECT’ of ‘PRAKRITI’ {from ‘Tattva-bodhah’}
The ‘total Saattvic‘ aspect of ‘Prakriti’ is responsible for the formation of “Manas (mind)”, “Buddhi (intellect)”, “Ahankaara (ego)” and “Chitta (memory).” (All these 4 functional entities belong to the ‘Antahkarana (inner equipment)’ category and are explained under the same item separately.)
– The ‘organ of hearing (Srotrendriyam)’ came out of  the ‘Saattvic’ aspect of the ‘Tanmaatra – ‘Space (Aakaasha).’ 
– Then, ‘the organ of touch (tvak-indriyam)’ came out of  the ‘Saattvic’ aspect of the ‘Tanmaatra  – ‘Air (Vaayuh).’ 
– Likewise, ‘the organ of sight (Chakshurindriyam)’ came out of  the ‘Saattvic’ aspect of the ‘Tanmaatra – ‘Fire (Agnih).’
– Similarly, ‘the organ of taste (tongue)  (rasanaa-indriyam)’ came out of  the ‘Saattvic’ aspect of the ‘Tanmaatra – ‘Water (Jalam).’ 
– Finally, ‘the organ of smell (naasikaa-indriyam)’ came out of  the ‘Saattvic’ aspect of the ‘Tanmaatra – ‘Earth (Prithivee).’

2. ‘PRODUCTS’ OF ‘RAAJASIC’ ASPECT of ‘PRAKRITI’ {from ‘Tattva-bodhah’}
The ‘total Raajasic‘ aspect of ‘Prakriti’ is responsible for the formation of “5 Praana-s (‘vital airs’) –“Praana, Apaana, Vyaana, Udaana Samaana.” 
– The ‘organ of speech (Vaageendriyam)’ came out of  the ‘Raajasic’ aspect of the ‘Tanmaatra’ – ‘Space (Aakaasha).’ 
– Then, ‘the organ of grasping – hands’ (Paani-indriyam)’ came out of  the ‘Raajasic’ aspect of the ‘Tanmaatra’ – ‘Air (Vaayuh).’
– Likewise, ‘the organ of locomotion – legs (Paada-indriyam)’ came out of  the ‘Raajasic’ aspect of the ‘Tanmaatra’ – ‘Fire (Agnih/Vahnih).’ 
– Similarly, ‘the organ of procreation – penis (Upasthaa-indriyam)’ came out of  the ‘Raajasic’ aspect of the ‘Tanmaatra’ – ‘Water (Jalam).’ 
– Finally, ‘the organ of excretion – anus (Guda-indriyam)’ came out of  the ‘Raajasic’ aspect of the ‘Tanmaatra’ – ‘Earth (Prithivee).’ 

3. ‘PRODUCTS’ OF ‘TAAMASIC’ ASPECT of ‘PRAKRITI’ {from ‘Tattva-bodhah’}
 The grossified 5 elements are born from the ‘Taamasic’ aspect of the 5 ‘Tanmaatra-s.’ This happens by a process called ‘Pancheekaranam’ (defined and described separately under ‘Pancheekaranam’ in detail):
The ‘gross body’ is generated out of these ‘grossified 5 elements.‘ (It should be remembered that each of these gross elements has the qualities of the other elements too, unlike in the ‘Tanmatra-s.’)
Thereafter, these gross elements in their‘modified forms’ can be perceived by the senses. Each item we perceive can possess ‘one or more’ of the characteristics of all the ‘Tanmaatra-s’, viz. ‘sound, touch, form, taste and smell.’  
{It is worth remembering that the gross body cannot function without the subtle body. It disintegrates and merges with the 5 gross elements once the subtle body abandons it at the time of one’s death.}  
The ‘permutations & combinations’ of these gross elements create ‘the gross world’ that includes ‘the gross body of each individual too.’ 
Another interesting fact is that  the entire world coming under ‘Prakriti’ alone ‘seems to be real’ to all of us; it also has the nature of “changing every moment.” 
Any ‘changing phenomenon’ must have an “unchanging substratum” as its basis. Hence it can be construed that ‘Brahman’, in the ultimate analysis, is the ‘unchanging substratum’ that controls the ‘ever-changing world.‘
Again, the “waking world alone” is real for most of us! It has its own governing laws and there seems to be a definite ’cause & effect’ relation between various happenings.
This reality can be called as “VYAAVAHAARIKA-SATYA {Transactional/Empirical Reality}.

X. “AVIDYAA (Ignorance)”:
‘Avidyaa’ literally means ‘ignorance (‘na+vidyaa’). In our context, it is ‘lack of knowledge of one’s own true nature’ (‘sva-svaroopa-ajnaanam’). This term is synonymously used for ‘Maayaa/Prakritih.‘

To be continued..

Published by Satya Rama Prasad Kalluri