The need for Vijnanam

 (adapted from my article “Jnanam and Vijnanam” published in Medha, annual journal of Sydney Sanskrit school)

Lord Krishna tells Arjuna in the beginning of chapter 7 of Bhagavad Gita

ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः।(Jnaanam te’ham savijnaanam idam vakshyaamyasheshatah)
यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते।।(Yajjnaatwaa neha bhooyo’nyaj jnaatavyamavashishyate)

I shall completely impart to you this Jnanam along with Vijnanam gaining which knowledge nothing more remains to be known in this life.

Let us explore the two words Jnanam and Vijnanam in the context of Lord Krishna’s advice to Arjuna and the need for Vijnanam  to foster religious unity in our faction-ridden world.

In the closing verse of previous chapter, namely chapter 6, Lord Krishna stated that that the yogi who devoutly worships Him with his mind fully focussed on Him is the best of yogis. In the following verse, which is the first verse in this chapter,  Lord Krishna stated how He can be known in full without any doubt.  We should remember here that Lord Krishna is not speaking these words as the son of Devaki and Vasudeva but as the cosmic Supreme, who has taken the mortal body for the protection of the virtuous and destruction of the wicked and for the establishment of Dharma (Ch.4 – 8).

Cosmic Supreme is defined in Upanishads as Brahman.  Brahman which means “Big one” is only an indicator and not a name and it only means It is bigger than whatever big you can think of or however big you can conceive.  Hereafter we will refer to the Cosmic Supreme, as Brahman only.  Brahman is spoken of as being of two natures, one with the three gunas, satva, rajas and tamas unmanifest, called Nirguna Brahman or simply as Brahman and the other with these three gunas manifest called Saguna Brahman or Iswara. The three gunas together are known as Prakrithi or nature and also as Maya. Maya does not mean an illusion, as ordinarily understood, but refers to the phenomenon which is valid for all our ordinary experiences but is proved false on investigation. When something is referred to as Maya what it really means is that it is not really what it appears to be. A common everyday experience of Maya is sunrise and sunset.  The time of sunrise and sunset is given in print media, displayed on TV screen and we also experience sunrise and sunset.  But does sun really rise or set?  No, it is only the earth’s rotation that creates this phenomenon and all of us are aware of this fact, even while talking or referring about sunrise and sunset. That is why Swami Vivekananda referred to Maya as a simple statement of facts as it is.  The Nirguna Brahman, which is the One without a second, and which is the Absolute Truth, is referred to by Lord Krishna, in verse 5 of the same chapter as His Higher nature that forms the adhishtanam for the whole Universe.  The knowledge of this Nirguna Brahman is referred to here as Vijnanam, visesha Jnanam and Jnanam refers only to the knowledge of Saguna Brahman or Iswara.    It is Vijnanam that makes Jnanam complete and whole as Iswara’s higher nature is Nirguna Brahman.   Only with Vijnanam we can truly imbibe the spirit of the pregnant Rig Veda mantra ‘एकं  सत्  विप्रा  बहुधा  वदन्ति ‘ (Ekam sat viprah bahudha vadanti) meaning “Truth is one, learned men call it by various names”  

We will now examine how Vijnanam, the knowledge of Nirguna Brahman can contribute to religious harmony and unity of humanity.  Kena Upanishad first reveals pure Consciousness, also called Athma, as the power behind all our powers of cognition. The pure Consciousness is an independent principle which is not part, product or property of the body and it enlivens the body- mind complex, which is made of pancha bhuthas.  The pancha bhuthas are inert by themselves and so the body mind complex as their compound is also inert.  It is only the blessings of pure Consciousness that makes the body mind complex sentient.  Later the Upanishad goes on to equate this pure Consciousness with Nirguna Brahman.  From this we conclude that Nirguna Brahman as pure Consciousness, enlivens all body mind complexes, irrespective of sex, age, race, religion. colour and nation.  So when you have Vijnanam, you realise that the consciousness principle that enlivens your body mind complex is the same One that enlivens all other body mind complexes.  You also realise that whatever be the external differences the internal power that makes people move and function as sentient human beings is the same.  This power is the Nirguna Brahman, the pure Consciousness, referred to as Sat in the Rig Veda mantra. It is One only without a second and it is this One which is called by many names in its other nature as Iswara.

Kena Upanishad also makes it clear that the forms which are worshipped, are only that of Iswara and not that of Brahman.  Iswara is the one that is commonly referred to as God and worshipped in different forms or symbols under different names.  This Iswara only is the srishti, sthithi, laya karanam.  Since it is worshipped in different forms or symbols, the worshippers of each symbol or form feel theirs is the true God and all other representations are false/inferior Gods, when worshippers’ knowledge stops with Iswara without extending to Nirguna Brahman, the higher nature of Brahman i.e. with Jnanam without extending to Vijnanam.  So people with Jnanam only without the Vijnanam are only aware of the dividing factors that separate them and miss the uniting principle. So Jnanam alone without Vijnanam had been and is the breeding ground of religious fanaticism and intolerance, This and the resulting zeal for conversion has been the cause for fights and wars, not to speak of present day terrorism, in the name of religion. With Vijnanam you see not only the One Brahman in all, but also all in One Brahman, and know this Brahman is none other than your own real Self.

Burt Harding, one of the advaita teachers of west, presents the same idea in different words.  He says in his satsanghs that human being is a mix of human and Being.  Being is the Oneness principle, the word he uses for Brahman, which is same in all human beings, irrespective of their race, religion, colour, sex or sect or nationality.  When people’s knowledge stops with the 'human' only, without the knowledge of the 'Being', there is emphasis on factors that divide humanity.  When it extends to 'Being' and one discovers that his real Self is the Being that is Oneness and not the human, which is ego, then one sees the intrinsic unity of all people i.e. pure consciousness and does not see others separate from oneself.  Deepak Chopra, another advaita teacher, calls this knowing state of mind as the state of Unity Consciousness. Vijnanam leads one to this Unity Consciousness that is necessary to achieve the principle of real brotherhood among humanity. 

---------------------------------

Brahma Sutras

Prasthana Thraya – 1

Prasthana Thraya, is the name collectively given to the three authoritative basic texts of the Vedanta Darshana.  They are Brahma Sutras, Upanishads and Bhagavad Gita. We shall see each one of them briefly in this and succeeding blogs, starting with Brahma Sutras, the most important and also the most difficult to grasp of the three.

Brahma Sutras is authored by Sage Veda Vyasa and is also variously known as Vedanta Sutrani and Sariraka Sutrani. This work is in sutra form. Sutra is a brief statement packed with ideas. A sutra should be concise, clear, unambiguous dealing with essentials only with no verbal frills. Brahma Sutras has 555 sutras divided into four chapters, adhyayas, with each chapter being subdivided into four sections each, known as padas. Each of these sections are further subdivided into adhikaranas or topics and there is in total 191 adhikaranas. The adhikaranas are not uniform and consist of five factors each: visaya (subject matter), samsayah (doubt), purva paksha (objections of other systems), Siddantha (conclusion of Vedantins) and sangathih (the link between previous and present topic).  With this brief introduction we shall take a bird’s eye-view of Brahma Sutras.

First Chapter

The First chapter comprises 134 sutras in 39 adhikaraṇas.  It is called Samanvayā-dhyāya, Samanvaya meaning consistency. It attempts to establish consistency in various statements concerning Brahman in various Upanishads. The chapter itself starts with the sutra “Athatho Brahmajijnasa” which translates into “Now, therefore the desire to know Brahman”. A correct, doubt-free understanding of Brahman is important as that alone leads to freedom from samsara, leading to moksha, liberation from the cycle of birth and death. Brahman alone is the ultimate cause of this universe. He alone is the upadhana karanam (material cause) and nimitha karanam (intelligent cause) for this universe,.  He is transcendant as well as immanent in this world. He is Anandamaya, full of eternal bliss. The only source of knowledge of this Brahman is the Upanishads. Brahma jnanam is not one of the means of liberation; it is the only means of liberation. Vedantic study is not the one of the means of Brahma jnanam; Vedanta is the only means of Brahma jnanam. Vedanta is an independent and unique pramanam. Vedanta deals with Brahman alone and nothing else. Brahma jnanam is jivatma, Paramatma aikyajnanam i.e. the knowledge of the basic identity of Jiva with Brahman. In this chapter the contradictory views of Sankhya philosophy and Purva Miimamsa regarding Brahman’s role in creation are also analysed and refuted.

Second Chapter

The Second chapter contains 157 sutras spread over 47 adhikaranams and is called Avirodha-dhyaya, avirodha meaning non-contradiction or non-conflict. Contradiction is a defect in the teaching and here it is shown that teaching of Brahman in Brahma Sutra is defect free. Here three types of seeming contradictions i.e. with Sruthi, Smrithi and Yukthi (logic) are analysed and negated. The second chapter is heavily logic-oriented as it tries to establish that there are there are no logical contradictions in the Vedanta system. Here it examines and dismisses not only the refutations of other darshanas like Sankhya and Vaiseshika but also of other schools of philosophy, Buddism and Jainism, as well.  In the second chapter, the teaching of the first chapter is reconfirmed and defended.  This was done by negating all the possible objections and establishing that there is no virodhah for the view established in the first chapter. In the second pada of this chapter the fallacies of other non-Vedantic systems are exposed.  This critical review enhances our reverence for Vedanta system and enthrones in our mind the Vedantic teaching.

Third Chapter

The third chapter is called Sadhana-dhyaya and is the longest, with 186 sutras spread over 67 adhikaraṇas. This chapter deals with the spiritual sadhanas required to gain Brahma Vidya. In the first two padas the two fundamental requirements, Vairagyam(dispassion) and Mumukshutvam(intense desire for moksha) are emphasised. The first pada talks about the doctrine of reincarnation, the departure of the soul from the physical body, and its going back to the earth and of Panchagnividya. This is done in order to create Vairagya or indifference to sensual enjoyments herein and hereafter. Second pada highlights Jnana Yoga sadhana by analysing Tat pada, Tvam pada and Aikyam in the Mahavakhya “Tat Tvam Asi”. In this connection it describes all the glorious attributes of the Supreme Brahman, His Omniscience, Omnipotence, etc., in order to create mumukshutvam making Brahman the sole object of quest. This pada discusses all the three states of Jiva;  waking, dream and deep sleep, to show they are only illusory and to establish the identity of Jiva and Brahman as the fourth state, Turiya. In third pada various upasanas are discussed as a means of attaining Brahma Jnanam by making intellect subtle and developing Chitta Ekagratha, one-pointed focussed mind.  

Upasanas are methods of meditation of Saguna Brahman on various symbols or Pratikas such as Vaisvanara or Virat, Sun, Akasa, Food, Prana and Mind. These symbols are props for the mind to lean upon in the beginning. The gross mind is rendered subtle, sharp and one-pointed by such upasanas which are called Vidyas. Fourth pada has Karma Yoga as its central theme. Ashrama karmas are discussed as the prime component of Karma Yoga. As a part of sannyasa ashrama duty, sravanam, mananam and nididyasanam are also highlighted. Duties of various ashramas; sannyasa, brahmacharya etc. are discussed in detail.  Rituals as part of Karma Yoga help to purify the mind. Such a purified mind when made subtle through upasana becomes fit to absorb Brahma Jnanam, through the process of sravana, manana, nididyasana.

Fourth Chapter

The fourth chapter has 78 sutras spread over 38 adhikaranas and is the smallest chapter. This chapter is called Phala-dhyaya as it discusses the benefit or fruit of Brahma Jnanam which is mukthi or liberation. This chapter discusses all the three types of mukthi; Jivan mukthi, Krama mukthi and Videha mukthi. The first pada discusses how one attaining Brahma Jnanam has his Sanchitha karma liquidated and attains Jivan mukthi. The Jivanmuktha attains Videha mukthi when Prarabhdha karma is liquidated through exhaustion. The second pada describes Devayana, also called arciradimarga, the path by which Saguna Brahma upasaka Jiva who has practised severe spiritual disciplines like tapas, sraddhā and brahmacarya, and also the Saguna Brahma upasana, travels to Brahmaloka after death.  Third and fourth padas describe how the upasaka Jiva getting Brahma Jnanam in Brahma loka, attains mukthi there and this type of mukthi is called krama mukthi. The work ends with the sutra, “anavṛttiḥ sabdat”, repeated twice for emphasis, meaning `There is no return, since the scriptures declare so'. This means that the Jiva reaching the Brahmaloka thus will not return to this mundane existence. 

-------------------------------

Sankara Bhagavatpada -2

Philosophy of Advaita

Sri Sankara Bhagavatpada is the principal, though not the first, exponent of the Advaita Vedanta, and he systematised the works of preceding philosophers. “The Advaita taught by Sri Sankara is a rigorous, absolute one” observes Swami Sivananda. Bhagavatpada was the exponent of the Kevala Advaita philosophy.  His teachings can be summed up in the following words: “Brahma Satyam Jagat Mithya, Jeevo Brahmaiva Na Aparah” - Brahman alone is real, this world is unreal; the Jeeva is identical with Brahman. So a correct understanding of his usage of the terms, Brahman, Satyam, Jagat, Mithya and Jeeva is necessary for proper comprehension of his philosophy.  His philosophy is based on Upanishads, Bhagavad Gita and Brahma Sutras and so his Bhashyas of the Prasthana thrayi form the central texts in understanding his philosophy.

As per Bhagavatpada’s philosophy there are three orders of Satyam, reality, viz., Paramarthika Satyam (absolue reality), Vyavaharika Satyam (relative reality or transactional reality.) and Pratibhashika Satyam (reflective reality).  Absolute reality is the unchanging Reality that does not undergo any change in all three times; past, present and future and is always the same. This is the Pure Existence defined in Upanishads as Sat and that is Brahman. Vyavaharika Satyam is the transactional or empirical reality. This has experienceability, transactability and utility but has no absolute Reality and that is the Universe. Reality of day and night is an example of Vyavaharika Satyam.  Pratibhasika Satyam is apparent reality like the mirage water, seen as water but not available for use as water. Object/event experienced in dream is an example of Prathibasika Satyam.

Brahman, Paramathma, is Nirguna, without Gunas, Nirakara, formless, and Nirvisesha, without attributes, and impersonal and it is Sat, Chit, Ananda i.e. Existence, Knowledge, Bliss, in their absolute pure nature. Sat, Chit, Anandha constitute the intrinsic nature of Brahman and should not be treated as attributes.  Nirguna Brahman has the unmanifest power, Maya.  Bhagavatpada describes Maya in Vivekachudamani in verses 110 and 111 thus:

Maya is the power of the limitless Lord. It is anadhi (beginningless) avidya and is of the nature of three Gunas viz. Satva, Rajas, and Tamas and is superior to their effects (as their cause).  Its existence can be inferred from its effects only, by one who has subtle intellect.  It is the Maya through which the whole world is born.   (110)  

Maya cannot be described as either existent (Sat) or non-existent (asat) or as a combination of both; as either separate or non-separate from Brahman or as a combination of both; as either having parts or as partless or as a combination of both.  It is a great wonder and is anirvachaneeya (cannot be categorically described).   (111)

Brahman  with this inscrutable, undefinable power of Maya manifest is called Saguna Brahman or Iswara. Saguna Brahman and Nirguna Brahman are not two Brahmans, one the antithesis of other. It is the same Brahman from two different points of view, one Paramarthika point and the other Vyavaharika point.  Nirguna Brahman with power of Maya manifest appears as Saguna Brahman, Iswara and Iswara is the personal God whom the devotees worship. So the question of superiority or inferiority does not arise between the two though one maybe called Para Brahman and the other apara Brahman to distinguish between impersonal and personal Supreme.

Mithya is not illusion, it is vyavaharika satyam. So Jagat, the Universe, a product of Maya, is not an illusion. As vyavaharika satyam it is available for experience, transactions and is useful but it is not absolutely Real, and it is only the unchanging Brahman that appears as the changing Universe through Maya. Maya through its two powers, avarana sakthi, veiling power and vikshepa sakthi, projecting power, veils the unchanging Brahman and projects the changing universe as adhyasa.  As the unchanging Brahman only appears as the changing universe through Maya the universe has no independent Reality and hence Mithya. 

Jeevathma, is the real Self of the individual, Jeeva, who is a combination of Self, Jeevathma, and non-Self, anathma. The entire body-mind-intellect complex is anathama and material and Jeevathma is the life force that lends sentiency to anathama through its manifestation in anathma.  Jeevathma is Pure Consciousness, Chaitanyam, and is not different from Brahman, Paramathma.  Maya as anadhi avidya masks Jeeva’s real nature as Brahman and projects anathma as its real nature. Under the influence of  avidya an individual Jeeva mistakes its real nature as anathma instead of as Jeevathma.  Avidya includes not only ignorance but also erroneous knowledge. So the individual Jeeva thinks it is finite, limited and separate from Paramathma and other Jeevas and suffers samsara. Moksha or Liberation is ending the influence of avidya through Jnanam and realising one’s essential nature as Brahman. When one acquires the knowledge of one’s true Self as Brahman and is firmly rooted in that knowledge, avidya ends and one attains Jeevanmukthi, liberation while living. The identity of Jeevathma with Paramathma, called JeevaBrahma Ikyam, is an important aspect of Sri Sankara Bhagavatpada’s philosophy. 

Another important aspect of the philosophy is adhyasa.  Adhyasa means superimposition or false attribution of properties of one thing on another. For example, when a rope is mistaken for a snake in dim light, there is adhyasa of snake on the rope. It produces the same effect on the seer as the real snake, the reaction of fear etc. This reaction of fear etc. lasts so long as no light is shone on the rope and when light is shone, its real nature is discovered and fear etc. goes.  In the case of Jeeva there is mutual adhyasa between anathma, body-mind complex, and Athma, so that the intrinsic nature of Existence and Consciousness are attributed to anathma and actions and experiences of anathma are attributed to Athma, which is really akartha and aboktha. So the empirical ego is mistaken for transcendental ego causing samsara.  With spiritual enlightenment, adhyasa ends and samsara goes. 

So in a nutshell, in Kevala Advaita, Athma is one only without a second.  Free of all upadhis and with Maya unmanifest, it is called Brahman. With universe as upadhi and Maya manifest, it is called Iswara.  With Maya active and adhyasa operating, it is called the efficient and material cause of the universe.  With Sareera Thriam as upadhi and with Maya as Avidya, it is called the Jeeva.  But only the upadhiless Athma, that is Brahman, is absolutely and unconditionally Real, all else either relatively Real or apparently Real, if not unreal. 

----------------

Panchikarana – Process of Creation

Tattva Bodha – 6

In the opening Mantra of Brahmandavalli of Taittreya Upanishad comes a statement सत्यं ज्ञानं अनन्तं ब्रह्म।(Sathyam, Jnanam, Anantham Brahma) – Brahman is Satyam, Jnanam, Infinity. This has the same meaning as Sat, Chit, Anand that describes Athma. What is called Athma in Vyeshti, microcosm, i.e. individual, is referred to as Brahman in samashti, macrocosm, i.e. Cosmos. So Brahman is eternal, devoid of attributes (Nirguna) and not subject to modification (Nirvikara).  The Upanishad goes on to say that from this Brahman, Akasa was born and later from Akasa other elements were born one after the other and one from the other, naming them without going into details. These details are given in Tattva Bodha, which we shall be seeing now.

Before we go into the process of Creation, let us see about karanam, cause and karyam, product in general. In the case of a product like gold ornament, gold is the material cause, upadhana karanam as gold is made into ornament. Gold, upadhana karanam, is the srishti, sthithi, laya karanam for the ornament, as the ornament form is sustained by gold and when ornament is destroyed through melting it goes back to its gold status.   The  intelligent cause, nimitta karanam, here is the goldsmith who makes the ornament.  Further we notice the karyam, ornament, has the property of the karanam, gold.  In the case of a spider web, both the intelligent cause and material cause are the same as the material for the web, spider draws out from itself which it later draws back into itself when threatened.  

Brahman by itself is nirvikara  and is not subject to any modifications.  But  Brahman has Maya sakthi and this Maya, which is also called prakrithi, undergoes modifications in the presence of Brahman to evolve into Cosmos. So Brahman with Maya is the material cause of Universe and it is also the srishti, sthithi, laya karanam for the Universe as Universe goes back into Maya in seed form in pralaya.  Brahman in the form of Consciousness with infinite intelligence is the intelligent cause as well for the Universe.

When describing Maya, the text says ब्रह्माश्रया सत्वरजस्तमोगुणात्मिका माया (Brahmasraya satva rajas tamo gunathmika Maya) - Maya is dependent on Brahman and is of nature of the three qualities Satva, Rajas and Tamas.  Maya is the sakthi of Brahman and so as power of Brahman it has only dependant existence. Further it is of the nature of the three qualities, Satva guna, representing the faculty of knowledge, jnana sakthi; Rajo guna, the power of action, kriya sakthi; and Tamo guna, the power of inertia, dravya sakthi.  Brahman without Maya is called Nirguna Brahman and associated with Maya is called Saguna Brahman.  The Saguna Brahman, called Iswara, has form and assumes different forms and names in its various manifestations. 

From this Maya sakthi of Saguna Brahman only, space, Akasa tattvam, was born first and from Akasa tattvam, air, Vayu tattvam; from Vayu tattvam, fire, Agni tattvam; from Agni tattvam, water, Jala tattvam: and finally from Jala tattvam, earth, Prithvi tattvam. Thus the sukshma Pancha bhuthas were created first. These subtle elements of pancha bhuthas are called Tanmatras. Of these subtlest is space which has one property only, sound. Human ears are not sensitive enough to pick up this sound and so we are not conscious of the sound in subtle space but we know sound waves travel through space. Grosser than space is air, which has two properties, sound and touch and so this can be heard and felt. Grosser than air is fire, which has three properties, sound, touch and form; and so this can be heard, felt and seen. Grosser than fire is water which has four properties, sound, touch, form and taste; so it can be tasted as well.  The grossest is the earth and it has the special quality of smell, besides the other four and so it can be also smelt.  These tanmatras of five elements space, air, fire, water and earth with their special properties of sound, touch, sight, taste and smell form the first stage of Creation.

Each of these tanmatras being the karyam of Maya have the three qualities satvam, rajas, tamas, the gunas of the karanam, Maya.  From the satva guna of the tanmatras are born the five subtle Jnanendriyas; from their collective satva guna is born Anthakaranam with its four constituents of manas, buddhi, ahamkaram and chitham.  From satva guna of space, air, fire, water and earth, are born organ of hearing, the ear; organ of touch, skin; organ of seeing, eyes; organ of taste, tongue; and organ of smell, nose respectively.  These do not refer to the physical organs but their subtle power in Sukshma sareera.  From the rajo guna of tanmatras are born the five subtle Karmendriyas and from their collective rajo guna is born Prana with its five variations, prana, apana, samana, vyana and udhana.  From rajo guna of space, air, fire, water and earth, are born organ of speech( mouth),organ of grasping(hands), organ of locomotion(legs), genitals and anus respectively.  Thus the manifestations of the satvic and rajasic aspects of the five elements constitute the samashti subtle body or the subtle world and this forms the second stage of Creation.

From the Tamo guna of the tanmatras the grossified five elements are formed through the process of Panchikarana and the gross world is formed from these five gross elements. The process of Panchikarana is as follows:

1)    The Tamas aspect of each of the five elements divides into two halves

2)    One half of each remains intact.

3)    The other half of each element divides into four equal parts. That means the other half of each element becomes a group of four 1/8 portions.

4)    Then the intact half of each element combines with one eighth portion of the other four elements to form the new gross element. That means each gross element is a combination of all five elements, 50% of its own element and 12.5% of each of the other four elements.

For example after grossification, gross space contains 50% space, 12.5% air, 12.5% fire, 12.5% water and 12.5% earth.  Similarly other elements as well.  These elements being gross can be perceived by the senses.  The grossification of the elements through Panchikarana forms the third stage of Creation.

The permutation and combination of these gross elements forms the gross world including the gross body and forms the fourth and final stage of Creation of the Universe in its subtle and gross form.  Individual gross body is part of the total gross body and individual subtle body is part of total subtle body. The individual gross body, microcosm, is called Pindanda and total gross body macrocosm, is called Bramanda. And the original cause of both Pindanda and Bramanda is Brahman only.  

-------------------