nArAyaNIyam

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*nArayanIyam- daSaka 1, verse 1 (contd) *

 

WITHOUT PARALLEL : brahman is ekam eva advitIyam - One only, without a

second (chhAndogya upanishad 6.2.1). Three kinds of difference (bheda) are

postulated in vedAnta, namely, sajAtIya (difference from others of the same

species), vijAtIya (difference from things of a different species) and

svagata (internal difference). Since brahman is the only Absolute Reality,

there is nothing else, either of the same species or of another species,

with which It can be compared. Since brahman is without parts, It is also

free from internal difference. There is therefore nothing with which it can

be compared. It is in this sense that brahman is described here as without

parallel. In our normal experience when we say that a particular thing is

"incomparable", what we mean is that it is far superior to all other things

of the same or a different kind. This is not the sense in which brahman is

described here as incomparable or without parallel. It is so described

because, being One only, without a second, there is nothing at all with

which It can be compared.

 

 

 

ABSOLUTELY FREE FROM THE LIMITATIONS OF TIME AND SPACE :

 

This expression brings out by implication the secondary or accidental

character of brahman, known as taTasthalakshaNa. The taittirIya upanishad

defines brahman as satyam jnAnam anantam. The word anantam means that

brahman is infinite, i.e., It is without limitation with respect to time,

space and other things. Being without limitation with respect to time,

brahman remains unchanged in all the three periods of time -- past, present

and future. Therefore brahman existed before the universe came into

existence and brahman will exist even when the universe is dissolved at the

time of the mahApralaya. The efficient or intelligent cause (nimitta kAraNa)

of the universe cannot therefore be anything other than brahman.

 

By saying that brahman is not limited with respect to space, it is shown

that brahman exists everywhere, i.e., It pervades the whole universe. Gold

pervades all ornaments made of gold and clay pervades everything made out of

clay, such as pots etc. Gold and clay are the material causes of everything

made out of them. In the same way, since brahman pervades everything in the

universe, brahman is the material cause (upAdAna kAraNa) of the universe.

The material cause is that which is never away from the effect. The gold

ornament while existing as such, is nothing but gold. When it is melted, it

is again nothing but gold. The ornaments come out of gold and on destruction

as ornaments are again nothing but gold. Similarly, the universe comes out

of brahman, is sustained by brahman and dissolves into brahman. According to

advaita vedAnta, there is no real creation of the universe. The universe is

only an appearance of brahman. Just as the rope can be said to have 'become'

a snake when it is mistaken for a snake due to dim light, brahman appears to

us as the universe because of our beginning-less ignorance (avidyA). When

the snake was seen there was in reality only the rope; when, on examination,

the snake was found to be non-existent, there was again nothing but the

rope. Thus the snake appears from the rope, remains as the rope and

disappears in the rope. The rope is the sub-stratum for the appearance of

the snake. Similarly, brahman is the sub-stratum on which the universe

appears, in which it exists and into which it merges on dissolution. This is

known as the taTasthalakshaNa of brahman, or accidental characteristic,

because brahman is not in any way affected or modified either by the

appearance or by the dissolution of the universe, just as the rope is not in

any way affected by its appearing as a snake. At the same time it helps us

to define brahman by reference to the universe, which alone is in our

personal experience. The classic example of taTasthalakshaNa is the

identification of a particular house in a street by pointing out a crow

accidentally sitting on it. While the crow is not part of the house and its

presence there may not last even for a short period, it helps one to

identify the house.

 

ALWAYS FREE FROM THE CONTROL OF mAyA :

 

mAyA is the power of brahman and is therefore under the control of

brahman. brahman associated with mAyA is ISvara who creates, sustains and

dissolves the universe. ISvara is the ruler and controller of mAyA.

Everything in the universe is under the control of mAyA. When an individual

realises his identity with brahman he goes beyond mAyA, but till then he is

subject to mAyA, whereas brahman or ISvara is beyond mAyA in all the periods

of time.

 

All the upanishads have brahman as their subject and they explain brahman

in different ways. But, brahman being beyond the reach of the sense organs

and the mind, the study of the upanishads alone will not be sufficient to

know brahman. That is why it is said here that, inspite of being explained

by innumerable statements in the upanishads, brahman does not become clearly

known. brahman has to be realised by manana (reflection) and nididhyAsana

(contemplation) on the words of the upanishads. Such a realisation of

brahman as identical with one's own self is liberation (moksha). The br.up.

says -- the Atma should be realized; it should be heard about, reflected

upon and meditated upon (2.4.5).

 

Thus, in this opening stanza the poet has compressed the entire vedAnta.

This may be compared to the first verse in the first skandha of the

bhAgavata purANa where also the teachings of the upanishads are given in a

nutshell.

 

 

(concluded)