Partial Source list for the Weekly Definition : Brahman

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Sources of some scriptural statements imbedded in

the definition 'Brahman' (Post #34699)

 

PARAGRAPH 1:

By knowing a lump of gold all the things made of gold become known.

*ekena loha-maNinA sarvaM lohamayaM vijnAtaM syAt* Ch.U. VI-1-5

By knowing a lump of earth, all things made of earth become known.

*ekena mRtpiNDena sarvaM mRNmayaM vijnAtaM syAt* Ch.U. VI - 1 - 4

Attachmentless, it does not stick to anything.

*asango na hi sajyate* Br.U. 3-9-26

It is not tainted by the sorrows of the world, it being transcendental.

*na lipyate loka-dukhena bAhyaH* Katha U. 5-11

This is spoken of as the changeless:

*avikAryo'yam ucyate* B.G. II -25

 

PARAGRAPH 2:

Know brahman by askesis ('tapas').

*tapasA brahma vijijnAsasva* Tait.U. 3-2.

By its luminiscence, all this is illumined.

*tasya bhAsA sarvam-idaM vibhAti* Katha U. 5-15; Svet. U. 6-14

Mun.U.2-2-10 Ch. U.VI-2-1

To present the Self as one would a jar, etc. is impossible. Owing to the

very nature of the thing, namely it being the witness of vision, etc.

*yat uktaM taM AtmAnaM ghaTAdivat viShayI-kuru iti, tadashakyatvAt na

kriyate / vastu-svAbhAvyAt / dRShTyAdi draShTRtvaM* Br. U. Shankara Bhashya

3-4-2

Through what should one know That owing to which all this is known.

*yenedaM sarvaM vijAnAti taM kena vijAnIyAt* Br. U. 2-4-14

We can never imagine the absence of consciousness.

*na hi vijnAtuH vijnAteH viparilopo vidyate. Br.U. 4 -3-30.

Consciousness is Brahman.

*prajnAnaM brahma* Ai. U. 5-3

This one is unchangingly permanent in an absolute sense, all-pervasive like

space, devoid of all modifications,ever content, partless and self-effulgent

by nature. *idaM tu pAramArthikaM, kUTastha-nityaM, vyomavat sarvavyApi,

sarva-vikriyArahitaM, nitya-tRptaM, niravayavaM,svayamjyotis-svabhAvaM* Br.

S. Shankara Bhashya I - 1 - 4.

 

 

PARAGRAPH 3:

One, one only, without a second

*ekam eva advitIyaM * Ch. U. VI-2-2

Where one sees something else, hears something else and understands

something else, that is finite.

*yatra anyat pashyati, anyat shRNoti, anyad-vijAnAti, tad-alpaM* Ch. U. VII

- 24 - 1.

Time, Space and Causation are presented to our imagination by mAyA.

*mAyA-kalpita-desha-kAla-kalanA vaichitrya-chitrI-kRtaM* Shankara's

Dakshinamurti ashtakam. Verse no.2

You cannot know that which is the knower of knowledge.

*na vijnAter vijnAtAraM vijAnIyAH* Br. U. 3-4-2

 

PARAGRAPH 4:

All transformation has speech as its basis and it is name only.

*vAcArambhaNaM vikAro nAmadheyaM* Ch.U. VI-1-4.

There is no separateness or diversity in It.

*neha nAnAsti kimcana* Br. U.4-4-19

 

 

PARAGRAPH 5:

Most revered Light

*vareNyaM bhargaH* from the Gayatri mantra.

Light of Lights

*jyotiShAm api tajjyotiH* B.G. XIII - 15

Truth of Truths.

*satyasya satyaM* Br.U. II-1-20

Smaller than the smallest, bigger than the biggest.

*aNoraNIyAn mahato mahIyAn* Mahanarayanopanishad. Sec.12

That which is supreme, than which there is nothing higher, nothing more

minute, nothing more comprehensive

*yasmAt paraM nAparamasti kimcit yasmAn-nANIyo na jyAyo'sti kimcit *

Mahanarayanopanishad. Sec.12

neither gross, nor minute, neither short, nor long:

*asthUlam anaNu ahrasvaM adIrghaM * Br. U. 3-8-8

not thus, not thus.

*neti neti* Br.U 2-3-6

All such statements have to be combined: Bliss and other characteristics

of Brahman are to be combined.

*AnandAdayaH pradhAnasya* Br. Su. III-3-11.

 

PARAGRAPH 6:

And That is beyond the intellect.

*yo buddheH paratastu saH* B.G. III-43

That which indeed is the Infinite, that is joy.

*yo vai bhUmA tat sukhaM* Ch.U.VII-23-1

 

PARAGRAPH 7

From Which everything emanates.

*yato vA imAni bhUtAni jAyante* Tait. U. 3-1

I am Brahman

*ahaM brahma asmi* Br.U. 1-4-10 .

 

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PraNAms to all advaitins.

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