According to Hindu scriptures even thousands of years of rituals and penance are useless until and unless Brahman is known. So why are Hindus still offering oblations into fire, performing sacrifices, practicing austerities and worshipping idols ....

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" An inquiry into the nature of Brahman---

 

Brahma Sutra starts with the aphorism--- " Athato Brahma Jijnasa " (an

inquiry into the nature of Brahman). The implication being that a

knowledge culminating in direct realization (of Brahman) is possible.

Although unmanifested, it is associated with traits as being eternal,

imperishable, ever-pure, without attributes (of Guna), indivisible,

full, perfect, all-knowing, ever free, considered vast (being all-

pervasive), self-effulgent, beyond all imagination (associated with

name and form), unthinkable, meaning its features cannot be thought

of (the concept of truth, standing distinguished from mere

imagination). " It is subtler than the subtlest, greater than the

greatest, farther than the farthest (when one looks outside), yet it

is near (within the body) considered to be confined to the 'cavity of

heart' of every creature. It is beyond the grasp of sight or other

organs of perception, not expressible by speech nor attained by

observing austerity, offering sacrifice, performing Punya Karma etc.

Also, 'the Supreme Self' whose attainment is the highest human goal,

is not attained by study (of Vedas and other scriptures) nor through

power of comprehension (of purport of the text) nor by much listening

to discourses (Mund. Up. III. 2. 3). One may then wonder as to what

is it? Sruti has stated that when all perceptible attributes have

been negated as " not this, not this (Neti-Neti), " what remains is

Brahman---there is no other more appropriate description than this

(Brihad. Up. III. 2. 6).

 

While negating various attributes of the imperishable, anticipating

that it might be considered as void or non-existent, Sruti has

indicated its unique existence as " Ekam Eva Advaitim Brahma " (Brahman

is one without a second) and by inferential evidence, e.g., the

orderliness of creation of Universe which is not a haphazard ideal

dream but an intelligent scheme supervised by a dynamic power,

executed strictly following established laws. It is said--- " Out of

His fear, the wind blows, the sun rises and out of His fear (gods as)

Fire, Indra and Death (meaning Yama, the lord of death), proceed to

do their duties " (Taitt. Up. II. 8.1). In somewhat similar context

Yajnavalkya told Gargi--- " Under the mighty rule of His, the sun and

the moon keep their positions, days, nights, seasons maintain

sequence. Also, rivers flow from (snowy) mountains keeping their

course " (Brihad. Up. III. 8. 9).

 

Notwithstanding the above, positive attributes are also indicated by

verses as--- " Satyam Jananam Anantam Brahma " (Brahman is truth,

knowledge and infinite---without being confined to limits (Taitt. Up.

II. 1. 1). It is described as Sat-Cit-Ananda (meaning Truth that is

real, Consciousness and Bliss unblemished with misery), " Prajnanam

Brahma " (the wisdom/consciousness is Brahman) (Aitt. Up. III. 1.3)

etc. Also, Brahman is none other than one's own self (the self of the

cognizing individual). In Bhagavadgita, the Lord said--- " The

intrinsic nature (Swabhava of Brahman is to appear as multitude of

conscious beings in individual bodies as Jivaatma, " A fragment of

Myself having become the eternal individual soul of living beings " ;

fragment, meaning limited within the body, as adjunct albeit out of

ignorance. It would be like considering air confined in a balloon as

a fragment, which is not different from the cosmic air. Also, Brahman

is neither male nor female nor neuter (asexual); whatever body it

takes to, with that it gets united. The embodied soul as a result of

desire, attachment, delusion assumes successively diverse forms, in

different places, according to deeds (Karma) to be gone through

(Svet. Up. V. 1 0- 1 1).

 

The self reveals itself---

 

About the importance of knowing Brahman, Yajnavalkya said--- " In this

world, one without knowing the imperishable, may offer oblations into

fire, perform sacrifices, practice austerities for thousands of years

(but still) find all such acts unproductive (of result). Also,

whoever departs from this world (meets death) without knowing the

imperishable, is miserable, but he who departs after knowing, that as

a knower of Brahman (Brahmavit), attains to Brahman. "

 

But how does one know, if It exists? It is said that just as " Oil

exists in sesame seeds, butter in milk, water in (underground)

rivers, fire in (Arani) woods, yet is not apparent. But one can

obtain oil by compressing the sesame seeds, butter by converting the

milk into curd and churning, water by digging the wells and fire by

rubbing together two pieces of dry wood. Likewise, Self is realized

as the Self (within) when one looks for it by truthfulness, observing

austerity " (Svet. Up. I. 15-16).

 

It is emphasized that only the purified Antahkarana of a being is

capable of 'revealing' the self by reflection (Abhasa) like the sun

reflected in a (clean) mirror or in (still and clean) water. But if

polluted by blemishes as attachment arising from contact of senses

with respective objects and possessed of desire, anger, pride, greed,

envy etc., it becomes non-transparent like a stained mirror or

disturbed/polluted water in a lake and does not enable reality of the

Self to be revealed even though it is so near.

 

Also, Supreme Self is not attained by (revealed to) one bereft of

vigor (weak spirit), to one possessed of ignorance (from constant

adherence to body as Self ), delusion (caused by attachment to

mundane things) or from improper practice of austerities etc. The

self of the enlightened (possessed of knowledge) who strives with

diligence and possessed of proper means attains to union with (enters

the abode that is) Brahman (Mund. Up. III. 2.4). In yet another

context, Lord Yama told Nachiketa--- " One who has not desisted from

activities prohibited (not sanctioned by scriptures), whose senses

are not under control, whose mind may not be concentrated and is not

free from anxiety (about the result of concentration) cannot attain

to the Self (even) through knowledge " (Kath. Up. 1. 2. 24).

 

The favorable condition for the intellect is purity and transparency

like a cleaned mirror or clean and still water. Thus, possessed of

purified intellect (Antahkarana) freed from all desires and by

prolonged and uninterrupted practices that lead to divine traits

(also, subjugating non-divine traits), with control of mind and

senses, one realizes the individual self through meditation (thinking

of it alone) with concentrated mind, by a control of Prana

repeating 'So' while inhaling and 'Aham' while exhaling; Soham (I am

He) being a reminder of oneness of the self with Brahman (Brihad. Up.

I. 4. 1). Also it is emphasized that 'self' alone should be realized

(Brihad. Up. I. 4.7). In the purified intellect, Self is said to

reveal its true nature. About the necessity of freeing one's self

from desires it was said--- " When all desires clinging to one's heart

fall off, then a mortal becomes immortal and he attains to Brahman

here (meaning in this life) (Kath. Up. II. 3.14). The cessation of

bondage from desires is like blowing out a lamp. He attains to

Brahman.

 

Realization of Self is facilitated by association with and the

guidance of a qualified teacher (Guru), who besides being a knower of

Brahman (Brahmavit), should have realized Brahman. The realization is

accomplished in several stages by understanding the true significance

of Sruti Mahavakya as 'Ayam Atma Brahma' (this individual self is the

Supreme Self, Brahman) (Brihad. Up. II. 5. 19), 'Tattawamasi' (Thou

art That, Brahman), (Ch. Up. VI. 8.7), culminating in 'Aham

Brahmasmi' (I am Brahman) (Brihad. Up. I. 4.10). The man without

desire, has no Karma and therefore no cause to go through yet another

birth, his organs such as of speech etc., do not depart (with the

subtle body). He is undifferentiated from the Supreme Self. It is

said--- " Any one who knows the supreme Brahman becomes Brahman indeed "

(Mund. Up. III. 2. 9). It is clarified that if the difference was

real, Jiva could not become Brahman Itself. Knowledge. may destroy

ignorance but not what is real. Because Jiva becomes Brahman, its

identity was real, the ignorance having been destroyed by knowledge

leaving only Brahman.

 

When one awakens up from deep (dreamless) sleep (Sushupti), he says

he was not conscious of anything, meaning he did not know or was

ignorant, but he did experience the bliss with no worries or pain.

This is a momentary experience of oneness of individual self with the

Supreme Self, albeit in ignorance. In present day medical practices,

this bliss (freedom from pain) is artificially created when the body

is unable to bear pain as during and after surgery. By administering

anesthetic agents with sedative influence, the patient is induced to

deep-sleep and unconsciousness, oblivious of the pain the body is

undergoing. Realization of the Supreme Self is the attainment of that

bliss while one is conscious (as in Samadhi) and without the adjunct

of ignorance. This is realization of the Supreme Self by the self.

 

Nature of Brahman The Supreme Self

By Prof. Harish C. Gaur