Brahman the 'Beyond'

[Guest guest]

ShrIgurubhyo namaH

 

Namaste Sadhakas,

 

Recently Sri M.N. Srinivasa Murthy, our revered member, had raised a

question on the usage of the term 'beyond' by Sri Ram Chandran ji.

Deliberating on the issue, some thoughts came up and these are

presented here.

 

In the Vedanta Shastra Brahman is the Absolute Sole Reality. The

entire teaching of the Shastra is to enable the aspirant to realize

his oneness with that Reality, as 'That Brahman Am I', and this

constitutes liberation, MokSha.

 

In the KathopaniShad we have the grand question put by Nachiketas,

the aspirant, to Lord Yama, the Guru:

 

anyatra dharmAt anyatra adharmAt

anyatra asmAt kRita-akRitAt

anyatra bhUtAccha bhavyAccha

yastat pashyasi tad vada (I.ii.14)

 

'Tell me of that thing which you see as beyond virtue and vice,

beyond cause and effect, and beyond past and future.'

 

Again in the same Upanishad we have:

 

agnir-yathaiko bhuvanam praviShTo......pratirUpo bahishcha.

vAyur.....bahishcha, SUryo......bAhyaH (II.ii. 9,10,11)

 

The meaning: Just as fire/air/sun having entered the world

assumes separate forms in respect of different shapes...similarly

the Self inside all beings, though one, assumes a form in respect of

each shape and yet It is BEYOND and not affected by the properties

of the shapes.

 

In the Mandukya upanishad too we have the seventh mantra showing the

TurIya, the Pure Supreme Self, to be beyond the created universe

that was described in the earlier mantras as being pervaded by the

Self.

 

In the Bhagavadgeeta 15th Chapter we have the verse 17 and 18

speaking of the Uttama PuruSha, the Supreme Atman as beyond the

entire creation (kShara and the AkShara, the perishable and the

imperishable).

 

Now a question arises as to why the Shastra teaches the Supreme

first as pervading and available in all creation and also

as 'beyond' all creation?

 

We can look at this question in some detail. Now, the created

universe alone is what is experienced by us. This alone is

intimately available to us for our experience. This is all we are

able to know and appreciate. The Shastra employs the method

of 'from the known to the unknown'. It shows that That Brahman that

has to be realized as our Self (for liberation) is available in and

through the entire creation. It is the cause, the material, of the

entire creation and as such by the clay-clay products analogy is

available in the entire creation. The Shastra wants us to

appreciate this and learn to look at the entire creation as One and

not fragments as we are used to see it. It is the fragmented view

of the creation that creates problems of love and hate and results

in samsara. So, as a first step the Shastra teaches us to view the

entire creation as one singular manifestation of Brahman. This is

in other words called 'immanence'. But this alone is not sufficient

for liberation. This Brahman that is immanent is in fact

conditioned by this upaadhi (although One Big Upaadhi,

IshwarOpaadhi) called the created universe. Shankaracharya says the

shuddha Brahman is the 'nirasta sarvopAdhi' (sarvOpAdhi vinirmuktA

of the Lalitha SahasranAma). It is the realization of the Brahman

free of this upaadhi that constitutes liberation.

 

With this in view, the Shastra teaches that such a Brahman is to be

known as 'beyond' creation. It is not the intention of the Shastra

to say: the Ultimate Brahman is beyond the geographical limits of

the created universe. No question of spatial demarcation is

intended when the term 'beyond' is used. What is intended is: That

Brahman is the Transcendental Reality. It is beyond the relative

realm of the cause-effect-characterized creation. The word 'beyond'

has to be understood in this sense.

 

Then, is it not true that Brahman is 'here'? The answer to this is

both 'yes' and 'no'. It is 'yes' if this 'here' is seen as bereft

of the name-form creation. It is 'no' if the 'here' is seen as the

formful creation. This is because, the ultimate truth regarding

creation is AjAtivAda, 'nothing ever was created' 'nothing ever

happened'. Brahman alone was, is and will be. When the Absolute

Truth is such, how can we expect the Shastra to accede to the demand

that 'this created universe' is (also) Brahman?

 

We must also remember that since the mind, the buddhi, the intellect

is the only apparatus we have to experience anything, it is pointed

out by the ShAstra that we have to obtain the experience of Brahman

in Its Pure and Pristine form, unsullied by the created universe, in

the intellect alone. All this constitutes the chapter on adhyAtma

yoga. Only when this exercise is undertaken and carried to its

logical finish called sAkshAtkaara, direct realization, does the

process of saadhana come to an end.

 

In this final view, even the word 'Transcendental' is relative, for

it is used only in the sense of showing it as different from the

relative. In truth since the relative is absolutely nonexistent,

having never been created truly, the Absolute Truth is not the

relative one nor even the transcendental one but Just The Truth.

And that is what Brahman is and That Am I in truth.

 

In conclusion: the term 'beyond' is a temporary arrangement to teach

the Truth. No geographical demarcation is intended when this word

is used. Its use is quite commonplace in the Scriptures. So no

fault need be attributed to its use.

 

May the Guru's grace bring about the realization of this Truth and

liberate us.

 

Pranams to all sadhakas

subbu

Om Tat Sat

[Guest guest]

Cultivating Inner Qualities

 

When I was in Shrinagar, Kashmir, I met a great scholar of vedanta

who was head ot the department of philosophy in a renowned

university. He said, " If i can answer your questions, I will be

glad to do so."

 

So I put these questions to him:" The Upanishads appear to be full

of contradictions. In one place they say that Brahman is one without

a second. Somwhere else they say that everything is Brahman. In a

third place they say this world is false and brahman alone is truth.

And in the fourth place it is said that there is only one absolute

reality beneath all these diversities. How can one make sense out of

these conflicting statements?"

 

He replied, " I dont know how to annswer a swami's questions. You

are learning to be a swami of the shankaracharya order. You should

know the answers better that I."

 

I went to many other learned people, but nobody could satisfy me.

They could give me commentaries on different upanishads, but no one

could resolve these apparent contradictions. Eventually I went to a

swami near uttarkashi, 135 miles deep in the Himalayas. His name was

vishnu maharaj. He was always naked, having no clothes or any other

possessions. I said to him, " I want to know something about the

Upanishads."

 

He said, " Bow down first. You are asking about the Upanishads with

swollen ego. How can you possibly learn these subtle truths?"

 

I did not like to bow down before anyone, so I left his place. After

that, whenver I enquired about the Upanishads I was told, "Go to

vishnu maharaj. No one else can answer you." But I was afraid

because he knew that my whole problem was my ego, and he immediately

tested my ego by saying, " Bow down and then I will answer your

question." I wouldn't do that. I tried my best to find other swamis

who could answer these questions, but everyoneI asked referred me to

vishnu maharaj.

 

Every day I would approach the cave where he lived on a bank of

Ganges. I would think, "Let me see how he answers my questions." But

when I got near I would become very fearful of the impending

confrontaion, so I would change my mind and go back.

 

One day he saw me nearby and said, "Come, sit down. Are you hungry?

Do you want to eat with me?" He was very pleasent and gracious. He

gave me food and drink and then said, "Now you should go. I have no

more time to spend with you today."

 

I said, " I have come with certain questions, sir. Food and drink I

can get elsewhere. I want spiritual food."

 

He said, "You are not prepared. In your mind you want to examine me;

you want to know whether I can reply to your questions or not; you

don't want to learn. When you are prepared, come to me and I will

answer you."

 

The next day I became very humble and I said, "Sir, the whole night

I prepared myself, and now I'am ready."

 

Then he taught me, and all my questions were resolved. Answering my

questions systematically, he said that there are no contradictions

in the teachings of the upanishads. These teachings are received

directly by the great sages in a deep state of contemplation and

meditation. He explained, "When the student starts practicing, he

realizes that this apparant world is changeable, while truth never

changes. Then he knows that the world of forms and names which is

full of changes is false, and that behind it there exists an

absolute reality that is unchanging. In the second step, when he has

known the truth, he understands taht there is only one truth and

taht truth is omnipresent, so there is only one truth and that

thruth is omnipresent, so there is really nothing like falsehood. In

that stage he knows that reality which is one and the same in both

the finite and infinite worlds. But there is another, higher state

in which the aspirant realizes taht there is only one absolute

reality without a second, and that that which is apparently false is

in reality a manifestation of the absolute one.

 

"These apparent contradictions confuse only that student who has not

studied the upanishads from a competant teacher. A competant teacher

makes the student aware of the experiences on has on various levels.

These are the levels of consciousness, and there is no contradiction

in them." He continued: "The teachings of the upanishads are not

understood by the ordinary mind or even by intellectual mind.

Intuitive knowledge alone leads to understanding of them."

 

In fact I wanted to strengthen my knowledge which I had received

from my master, and knowingly used to pose such questions to others.

Such questions posed without being humble are never answered by the

sages. The questions are resolved by humility itself. This great man

taught me to rise about argumentation and instructed me to allow

intution to flow uninterruptedly to solve such subtle questions.

 

Culled from: Living with the Himalayan Masters by Swami Rama

[Guest guest]

H.N.Sreenivasa Murthy

Pranams to all,

 

advaitin, "Vinayaka" <vinayaka_ns wrote:

The next day I became very humble and I said, "Sir, the whole night

> I prepared myself, and now I'am ready."

>

> Then he taught me, and all my questions were resolved. Answering my

> questions systematically, he said that there are no contradictions

> in the teachings of the upanishads. These teachings are received

> directly by the great sages in a deep state of contemplation and

> meditation. He explained, "When the student starts practicing, he

> realizes that this apparant world is changeable, while truth never

> changes. Then he knows that the world of forms and names which is

> full of changes is false, and that behind it there exists an

> absolute reality that is unchanging. In the second step, when he

has

> known the truth, he understands taht there is only one truth and

> taht truth is omnipresent, so there is only one truth and that

> thruth is omnipresent, so there is really nothing like falsehood.

In

> that stage he knows that reality which is one and the same in both

> the finite and infinite worlds. But there is another, higher state

> in which the aspirant realizes taht there is only one absolute

> reality without a second, and that that which is apparently false

is

> in reality a manifestation of the absolute one.

>

> "These apparent contradictions confuse only that student who has

not

> studied the upanishads from a competant teacher. A competant

teacher

> makes the student aware of the experiences on has on various

levels.

> These are the levels of consciousness, and there is no

contradiction

> in them." He continued: "The teachings of the upanishads are not

> understood by the ordinary mind or even by intellectual mind.

> Intuitive knowledge alone leads to understanding of them."

>

> In fact I wanted to strengthen my knowledge which I had received

> from my master, and knowingly used to pose such questions to

others.

> Such questions posed without being humble are never answered by the

> sages. The questions are resolved by humility itself. This great

man

> taught me to rise about argumentation and instructed me to allow

> intution to flow uninterruptedly to solve such subtle questions.

>

> Culled from: Living with the Himalayan Masters by Swami Rama

 

Dear Sri Vinayaka,

What a wonderful excerpt it is! Very rarely we come across with

such marvellous piece of TEACHING, which in a nutshell presents in a

very lucid and precise way the whole panorama of Self-Realization. I

thank you from the bottom of my heart for revealing this message to

sincere and genuine seekers . There are so many gem of pointers to

the learned members who contribute very frequently here.Again my

grateful thanks to you.

I request one and all to read, study and digest the contents of

the excerpt so that fruitful results will follow.

 

With warm and respectful regards,

Sreenivasa Murthy

[Guest guest]

Namaste dear Sri Sreenivasa Murthy:

 

The book, "An Autobiography of a Yogi" by Paramahamsa Yoganadaji is

very inspirational and educative for all those interested in the

understanding the life experience of a sage. An online edition of this

book is accessable at:

 

http://www.ananda.org/inspiration/books/ay/index.html

 

 

Enjoy!

 

With my warmest regards,

 

Ram Chandran

 

advaitin, "narayana145" <narayana145 wrote:

>

>

> What a wonderful excerpt it is! Very rarely we come across with

> such marvellous piece of TEACHING, which in a nutshell presents in a

> very lucid and precise way the whole panorama of Self-Realization. I

> thank you from the bottom of my heart for revealing this message to

> sincere and genuine seekers .

[Guest guest]

Namaste:

 

Sri Vinayaka's posting from the book, "Living with the Himalayan

Masters" by Swami Rama provides the glimpse of Swami Rama's

inpirational work in advaita. Articles written by Swami Rama are

available online at the following site:

http://www.swamij.com/swami-rama.htm

 

The link below provides reviews of books by Swami Rama.

 

http://www.swamij.com/bookreviews.htm#bySwamiRama

 

Let me also thank Sri Vinayaka for sharing the Swami Rama's book

excerpts.

 

With my warmest regards,

 

Ram Chandran

 

advaitin, "Vinayaka" <vinayaka_ns wrote:

>

>

>

> Cultivating Inner Qualities

>

> Culled from: Living with the Himalayan Masters by Swami Rama

>

[Guest guest]

> "These apparent contradictions confuse only that student who has not

> studied the upanishads from a competant teacher. A competant teacher

> makes the student aware of the experiences on has on various levels.

> These are the levels of consciousness, and there is no contradiction

> in them." He continued: "The teachings of the upanishads are not

> understood by the ordinary mind or even by intellectual mind.

> Intuitive knowledge alone leads to understanding of them."

>

==================

 

Swami Chinmayanandaji's view is as under:

 

When the individual soul sleeping under the influence of the

beginnigless mAyA is awakened, then it ralises in itself the

birthless,sleepless, dreamless and non-dual (Turiya)

 

(Mandukya Karika 16)

 

Using both the words dream and sleep intheir meaning of mis-

apprehension and non-apprehension of Reality, the glosser is now

trying to assure us that we too can 'subjectively experience' great

truth, the fourth state of consciousness when we, through vedantik

sadhana and meditation, have awakened ourselves to the divine

consciousness. Here is the definite assurence of the Master in that he

repeatedly emphasizes the fact that the upanishadik truths are not

mere 'utopian dreams' but are 'experiences' which can be bought within

the life of every practitioner.