Description of Brahman in Mundakopanisad

 

That which is imperceptible, ungraspable, unlineal, without caste, without eye-ear, without hand-foot, eternal, of manifold expression, all -pervading, extremely subtle, imperishable -- That the wise perceive everywhere as the source of all creation.

[Mantra 1.1.6 in English]

yattadadresyam agrahyam agotram avarnamacaksuh-srotram tadpanipadamnityam vibhum sarvagatam susuksmamtadavyavam yadbhutayonim paripasyanti dhirah. 

The mantra [First Chapter First Section - Mantra 6] in Mundakopanisad provides an eloquent definition of Brahman, the supreme Reality.  The wise perceive Reality everywhere as the substratum of the world.  The deluded have lost sight of the Reality.  And are enmeshed in the affairs of the world.

Brahman described as set out below:

01.  adresyam - अद्रेश्यम् - Imperceptible: 

       The sense organs perceive their respective sense-objects. The eye see colour and form. The ears hear sound.  Nose smells odour.  Tongue tastes. Skin touches.  The sense organs are enlivened by Brahman, Atman, the Self within.  The Self enables the senses to perceive the various objects.  It is the Subject in the senses perceiving. Being so, the Self cannot be an object of perception.  Hence, the Self is said to be imperceptible.

       It is not an object of senses.  Brahman, that is the subject matter of para vidya, is not an object of perception.  Adresyam is that which not an object of sensory perception. In Kathopanisad, the same thing is said, "It is not sound, it is not touch, it is not form.." It is not an object of the sense organs because it is the subject.  Here, we are negating the whole world as non-brahman.  But the world entirely depends upon the existence of Brahman, like the pot that is dependent on clay.  Brahman is not dependent upon anything, but everything depends upon Brahman. 

02.  agrahyam - अग्राहाम् - Ungraspable:  

       The Self is described above as the Subject perceiving sense-objects, not an object of perception.  Similarly, It is the Subject in the mind feeling emotions, not an emotion. The Subject in the intellect conceiving thoughts, not a thought.  The Self transcends object, feeling and thought.  Hence, ungraspable.

       It is not an object of organs of action like hands and legs.  Feet cannot reach it, that is, it is not located in a place.  It is not available for hands to grasp, that is, it is not an object.  It is not a place or an object that you can handle.  You cannot shake hands with Bahman.  You cannot pick up Brahman by the Karmendriyas, organs of action. Brahman is not this world.  So, the word agrahyam is just an expression to negate the entire world.

03.  agotram - अगोत्रम् -Unlineal: 

       Gotra means the family origin, root.  Agotram means without root.  Atman, the supreme Self that you really are, is without root.  Without progenitor. Unoriginated.

       It does not have a gotra, lineage.  Brahman is neither a gotra nor has a gotra. So, one should not search for the gotra of Brahman.  Brahman is not born, so it has no gotra.  Therefore, it is agotra, unborn.  

       The Eternal or the Immortal is that which has no end; and if there should be no end, it should have no beginning also.  

04.avaranam - अवर्णम् - Without caste: 

       Means without property, quality.  There are four castes viz., Brahmana, ksatriya, vaisya and sudra.  The distinction is based on their mental and intellectual texture.  The Self, however, is beyond mind and intellect.  Beyond caste.

       It is free from varna.  Varna is that by which objects are described.  That is why a colour is called varna in Sanskrit.  Varna distinguishes one object from another object, like a blue flower from a red flower and so on.  Brahman has no colour.  It is not red, black, green or blue.  It is colourless.  In other words, it is not an object, a substantive enjoying a colour.  Avarna can also be taken to mean it has no size.  The colour stands for size also.  Therefore, neither it is small, nor it is big.  So, it has no particular form.  That which does not have the attributes of substantive is avarna.  If Brahman has attributes of its own, then it will become one more object in the world.  Because it has no attributes, Brahman is not an object born in the world.  It is not a sense object, nor it is an object of the organs of action.

       Varna also can be taken as a group like brahmana, a brahmin or ksatriya, a warrior.  Brahmaji is considered as an exalted brahmana, but not Brahman.  Brahman is not a brahmana, ksatriya, vaisya or sudra.  Brahman  is  not a member of any of these groups.

       If Brahman is not the object of senses and object of organs of action, then perhaps Brahman is a sense organ or organ of action.  The teacher negates that now, by saying, acaksuhsrotram, not eyes or ears.  These are the organs of perception.  Brahman is not a means of knowing.  It is not an object of senses nor is it sense organs that objectify the objects.

05.  acaksussrotram - अचक्षुः – श्रोत्रम् - Without eye-ear:   

       Brahman enlivens the organs of perception to perceive and the organs of action to act. But Itself neither perceives nor acts.  Like electricity produces heat in a heater, cold in a cooler but has little to do with heat or cold.

06.  apanipadam - अपाणि -  पादम् - Without hand-foot: 

       Further, it is apani-padam, that which has no hands and legs or that which is neither hand nor leg.

       The negation is thorough here.  It is not a sense object, nor is it a sense organ.  Neither is it a means of knowing nor means of doing.  The organs represent the entire suksma-sarira, subtle body.  Therefore, Brahman is not prana, apana, vyana, udana and samana, which are also the constituents of the suksmasarira.  It is not the mind or the intellect or both.  So, it is not the attributes of your antah-karana, mind.  These few simple words in the mantra negate everything as not Brahman.  Even the knower and the doer are gone, knowing and doing is gone, the whole jagat - universe is gone.

       Why does the sastra - scripture describe Brahman through negation?  This is because the sense organs and their attributes are taken to be the self.  The self happens to be Brahman.  Hence, the sastra negates everything that one takes oneself to be.

07.  nityam - नित्यम् - Eternal: 

       Time is measured as the interval between two experiences. Hence, time is created at the second experience.  But Brahman existed at the very first experience.  Before time was born.  That proves Brahman is beyond time.  Eternal.   

       That which is unoriginated must be Eternal; that which is Eternal must be All-pervading, and if it is All pervading, then the entire world of matter must be in a sense nothing but its own manifestation; and all pervasiveness indicates a state of the highest subtlety and such a stuff should necessarily be imperishable.

       It is eternal.  It is not bound by time.  The word 'agotram' negates a beginning for Brahman.  Here the word 'nityam' negates the end.  Brahman is free from beginning and end.

08. vibhum - विभुम् - Of manifold expression: 

       Brahman remains the same in and through Its manifold forms of expression.  Just as gold remains the same in all gold ornaments.

       It becomes many.  All these descriptions given so far may give rise to a doubt that Brahman may be sunya, non-existence.  Sunya is also nitya.  The non-existence of a vandhyaputra [son of a mother who has never given birth to a child] is nitya.  He was absent before, he is absent now and will ever be absent.  Brahman is not sunya because the surti says it is vibhu, that which becomes many.  Sunya will not become many.  This Brahman is many.  It becomes 'as though' many, because it is in the form of the entire cosmos without undergoing any change.  Later the teacher will explain why Brahman is vibhu.  Being bhutta-yoni, the cause of everything, it is vibhu.  Because, it has become many without undergoing any change, it is nitya and at the same time vibhu.

09.  sarvagatam - सर्वगदम् - All-pervading: 

       Brahman remains the substratum of the universe. As the waker's mind remains the substratum of the dream.  The waker's mind supports all perception, emotion and thought in the dream.  The mind pervades all objects and beings in the dream. Likewise, Brahman pervades the entire universe.  It is all-pervading.

       It is all-pervasive.  It has no location, like space.  Space has no location; the very concept of location comes along with space itself.  Everything is located in space.  Space is 'located', that is, it exists, only in awareness, but awareness is not located in space. This is the all-pervasive nature of Brahman.  This all-pervasiveness is something different from the all-pervasiveness of the space that pervades everything.  In our understanding of space as all-pervasive, there are different things, and all of them are pervaded by space. That is how we understand all-pervasiveness.  Here, it is the all-pervasiveness of the cause of everything, Brahman pervades everything, and therefore it is sarva-gatam.  The word 'vibhum'  will cover that idea.  Here, being all, it is all-pervasive.  Vibhutva is the cause for all-pervasiveness.

10.  susuksmam - सुसूक्षमम् - Extremely subtle: 

       Subtlety is measured by more pervasiveness and control over the gross.  The gross body, as the name suggests, is gross.  Subtler than the gross body is the subtle body, constituted of mind and intellect. Subtler than the subtle body is the causal body comprising vasanas, unmanifest desires. And subtler than the causal body is the Self, Atman, Brahman - the subtlest of all.

       It is the most subtle.  If Brahman is all-pervasive, why I do not see it?  When we say Brahman is all-pervasive, the seer is also pervaded by it.  If it excludes the seer, then you can see the all-pervasive, but it includes the seer, the knower, too.  How, then, are you going to look at all pervasiveness?  The only way to understand the all-pervasive nature of Brahman is to recognise it as the invariable in the knower, known and knowledge.  All pervasiveness is not available for any other form of understanding. Everything, has to be understood as it is, in the way that is appropriate for what it is.  If we try to see all-pervasive Brahman, it shows the inappropriateness of our search.  The on-looker, the one who is looking for Brahman is Brahman and Brahman pervades him. The all-pervasive Brahman minus me is not all-pervasive at all.  Through Brahman is all-pervasive, it is susuksma, the most subtle, in the sense that it is not available for objectification.

11. avyayam - अव्ययम्  - Imperishable: 

       The physical body perishes at the time of death. The mind-intellect perishes at the moment of Self-realisation.  But the Self remains ever the same.  It is immutable, imperishable.  

       It is free from decline and disappearance.  Brahman neither exhausts itself and disappears, nor declines and disappears.  It remains the same.  Only then can we understand Brahman as it is.  It is not that once upon a time there was Brahman, and then it became the world.  Some people say that an amsa, one part of Brahman is the world and three fourth is elsewhere.  That is not true.  Brahman is avyaya, not subject to any decline.  Being avyaya it has no avyaya, parts / limbs.  It was already said that Brahman has no limbs or parts.  If it is eyes and ears, then being sense organs, Brahman will be subject to vyaya, decline.  Brahman has neither parts, nor has any part of it undergone any change to become the world.  The sruti says: without being born it is born in different ways.

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Source: Excerpts from the commentaries on "Mundakopanisad"  by Swamy Chinmayananda, Swamy A. Parthasarathy & Swamy Dayananda Saraswati
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Keno Upanishad

Introduction:

Keno Upanishad is a small Upanishad belonging to the Sama Veda. It contains four chapters each known as Kanda or Adhyaya, with a total of 35 verses (mantras). Though small, this Upanisahad contains a highly potent teaching. The Upanishad gets the name Keno Upanishad as the first word begins with Kena.

Like all other Upanishads, this also begins with a Shanthi Pata through which the student is seeking four boons from the Lord: (1) Let the physical and subtle bodies (mind and intellect) be fit for spiritual pursuit. (2) Lord’s grace. (3) Self effort, commitment and a sense of priority. (4) Qualifications for eligibility for scriptural enquiry. The shanthi Patha concludes with a prayer for removal of the three types of obstacles – (1) the cosmic - Adi Daivikam (2) external - Adi Boutikam and (3) internal - Adyatmika.

Guru’s Blessings

The first chapter contains nine verses. In the first part, which is introductory, the student approaches the Guru and asks for the teaching. This highlights the need for a guru and the student has to be humble enough to approach him and seek the teaching with faith and sincerity.

In tradition, teaching was given only to the interested seeker who approached the guru. Such a quest for the teaching is known as pariprasana. Though the Upanishad does not give the names of the guru and the student, we should note that the teaching is in the form of a dialogue between the student and the teacher.

In the second part, nature of Self is revealed. The student’s question itself is based on considerable maturity on the part of the student. He is aware that the body is a bundle of chemicals and as such is made up of matter which is inert.

How Is Body Alive?

The student, therefore, wants to know how the inert body is sentient and alive, evidenced by his own experience. He, therefore, asks the teacher by which invisible organs are alive and functioning. This lender of consciousness and life is indicated by the student as Deva. Who is the Deva, who lends life to the body?

The teacher points out that this Deva is none other than consciousness. The teacher also conveys that consciousness is an independent principle totally different from the body. However, it is intensely associated with, and activates, the body. It is not visible either. How does one know it is there? The normally inert body is active and we, therefore, infer that the consciousness must be there.

The teacher conveys the idea in a peculiar fashion. Every organ owes its status to consciousness as it cannot perform its function without the consciousness. The teacher thus says that the consciousness it the ear of the ear, eye of the eye, speech of the speech, mind of the mind, etc., It pervades the organ, is independent of the organ, and makes the organ function.

The consciousness is, thus, not an adjective but the very noun.

The second definition clarifying the first one is then given by the teacher. Our normal tendency will be to try to find out consciousness and look for it as any other object. This is impossible as consciousness is not an object to be looked for. Therefore, the teacher says that you can never ‘know’ consciousness as an object.

No Need for Proof

Objective experimentation is impossible in respect of consciousness. If it is not an object how do you prove its existence? The answer is that it does not require a proof, as it is the only thing which is evident without having to be proved. It happens to be the very subject ‘I’ who am aware of all the objects (knower/experience). Subject is never available for objectification. Every knowledge or perception is proof for consciousness, the subject (verse 4). As it is never a knowable object, it does not come under: (i) Known object or (ii) an unknown object. The Upanisahad, therefore, suggests that we drop all attempts to “know” Atma.

When I say, “I am the Atma, the consciousness”, I must be careful to eschew every object including my own body-mind complex. The problem is that the instrument is an object intimately associated with the subject and thus it is often mistaken as an integral part of the subject, like the spectacles, we wear.

I am thus the consciousness other than the body, mind, sense organs, etc., and I am behind all this and experiencing the entire world. I am never available to be known by any organ as I am behind each one of them.

Nature of Self-knowledge

This chapter contains five verses which beautifully present the nature of Self-knowledge (Atma). Since the Atma is never an object of knowledge, no wise person can say he “knows” Atma or he “does not know” Atma, as both these statements imply that the Atma is an object of knowledge or experience. We can only say “I am Atma.” One who says he knows Atma does not really know. Thus, Self-knowledge is n the form of “I am Atma.”

Atma the Witness

Self- knowledge can never take place in the form of particular experience. Atma is the consciousness because of which everything is known or experienced. Thus, it is in the presence of consciousness that all the experiences are taking place. Every experience, therefore, pre-supposes the presence of consciousness, which is the medium in which all experiences take place.

Consciousness must, therefore, be available in and through all experiences. We, therefore, do not need a particular experience to recognize Atma or consciousness. However, a Self-knowledge is only turning your attention to or focusing the ever available consciousness (cognition that consciousness is always experienced).

Nature of Consciousness

The third chapter contains 12 verses containing a story symbolically presenting the nature of consciousness.

Moral of Yaksha Story

The narrative speaks of a battle between the gods and demons. The gods were losing the battle. So they sought the help of the supreme God, Brahman. Though Brahman’s help they emerged victorious. But they were vainful of their glory. They celebrated the victory as their own. Amidst their jubilance they ignored the vital part played by Brahman. Brahman noticed their vanity, ingratitude. And wanted to expose their frailty.

Thus Brahman appeared in the sky as a Yaksha, apparition, spirit. The gods saw the form of the Spirit. They were baffled. Did not know what the Yaksha was. And were terrified at the thought of the enemy still lurking. So they approached Agni, Fire-god and Vayu (wind-god) and requested them to find out what that Yaksha was. They agreed to do so. The Fire-God and Wind-God came one after another and faced the Yaksha and failed in the test given by Yaksha, who asked them to move a small blade of grass. Not only do they fail in their mission, but they also discover that are powerless in front of Yaksha. Later Indira fails event to get a contact with the Yaksha. Finally, Indra came and in all humility offered a prayer to the Lord, when Goddess Parvati appeared and explained that the Yaksha was none other than Atma which blesses all the success of the devas.

The following, are the lessons which flow from the above story:

1) We should be humble and not claim and glory to ourselves. It is meaningless to be arrogant over one’s power.

2) Brahman is existent.

3) Brahman or Consciousness cannot be known by the senses (gods) and the mind (Indra).

4) The yaksha could not be known by the devas and had to be known only through Parvati Devi. Similarly, Atma (consciousness) can be known only through a guru.

5) Knowledge of Brahman is the noblest of all.

The fourth chapter has nine mantras and contains some sadhanas (spiritual practices). Indra gains the knowledge from Goddess Parvti Devi. Later, Agni, and Vayu gain the knowledge. They are glorified for this. Then the Upanisahd gives four upasanas as sadhanas. Since Brahman appeared as Yaksha and vanished before long, Brahman is meditated upon as the lightning or the wink of the eyes. Brahman is meditated upon the mind. (Thoughts in the mind also flash and shine like the Yaksha). The next is meditation on Brahman as the adorable Atma of all (i.e., the heat in the fire, the power in the wind, etc.,).

Besides the upanasanas, the Upanisahad recommends karma-yoga and values. Austerity, restraint and truthfulness are highlighted along with karma (action). One who follows this and ultimately recognizes the Atma attains the highest, limitless Brahman.

Source: Excerpts from the Book on The Upanishad by Swamy Paramarthananda.

THE GOD BEHIND THE GODS (Story from Kena Upanisad)

Part III of the Kena Upanishad contains a simple narrative. The puranic literature adopted the same method with many mystical stories describing god. It is primarily meant for exercising the intellect to comprehend the subtle truth ingrained in them.

The narrative speaks of a battle between the gods and the demons. The gods were losing the battle. So they sought the help of the Supreme God, Brahman. Through Brahman’s help they emerged victorious. But they were vainful of their glory. They celebrated the victory as their own. Amidst their jubilance they ignored the vital part played by Brahman. Brahman noticed their vanity, ingratitude. And wanted to expose their frailty.

Thus Brahman appeared in the sky as a Yaksa apparition, Spirit. The gods saw the form of the Spirit. They were baffled. Did not know what the yaksa was. And were terrified at the thought of the enemy still lurking. So they approached Agni meaning Fire-god and requested him to find out what that Yaksa was. He agreed to do so.

Agni hastened to that spot. And drew near the Spirit. The Spirit softly asked him, “Who are you?” He replied he was Agni, also known as Jatavedha, meaning, All-Knower. The Spirit enquired, “What power do you possess?” He replied, “I burn everything on earth.” The Spirit then placed a straw before him and asked him to burn it. Agni tried and failed. He promptly returned to the gods and admitted he could not ascertain what the Spirit was.

The gods then approached Vayu meaning Wind-god with the same request. Vayu too agreed to find out what that Spirit was. He hastened to the spot. The Spirit asked him the same questions, “Who are you? What power do you possess?” Vayu answered, “I am Vayu, also known as Matarisva meaning Mover-in-sky. I can blow away everything on earth.” The Spirit placed a straw and asked him to blow it away. Vayu could not do so. He also rushed back and admitted he could not ascertain what that Spirit was.

The gods by now panicked. They approached Indra, the ruler of gods also known as Meghavan meaning Worshipful-one. They requested Indra to investigate the mystery of the Spirit. He agreed and hastened to the spot. As Indra approached, the apparition disappeared. But Indra continued his quest without returning unlike the other two gods. At the very space an extremely beautiful woman appeared. She was Uma, daughter of Himavan, the personification of the Himalaya mountain. Indra asked Uma, What was that apparition which disappeared?”

Part Three of the Kena Upanisad ends with this question. Uma answers the question in the first mantra of Part Four. “Brahman”, she exclaimed, “through Brahman alone you have gained this victory and glory.” Then alone Indra realized the apparition was none other than Brahman, the supreme God.

It appears odd that the story was not completed in Part Three itself. Stranger still that the question and answer are placed in different parts of the Upanisad. It would seem appropriate to have ended Part Three with Uma’s answer. The reason for the split will be covered in the interpretation of the episode which follows.

The narrative has a deep allegorical significance. The Yaksa in the sky represents the supreme God, Brahman, Atman, which is above human perception, emotion or conception. The gods represents human virtues. And demons, represent vices. The apparition appeared after the gods gained victory over the demons. It signifies that the spiritual enquiry starts after virtue prevails over the vice.

When this happens the seeker initially adopts the simple form of spiritual practice using his gross body. He takes to mechanical, ritualistic worship. This is subtly indicated by the Fire-god approaching the Spirit. Fire-god Agni in the context represents the organs of action. Fire signifies speech. Speech is associated with Fire. Typical examples of this association being: “He gave a fiery speech”, “The boss fired him”, “Hot words were exchanged between them”, He took the generation aflame with his oratory”. Etcetera. And speech is used to mean collectively all organs of action. That covers mechanical worship with the gross body. Such physical practices provide hardly any spiritual satisfaction. And the practitioner remains far from spiritual enlightenment.

In the encounter with the Spirit, the Fire-god had two significant experiences:

(i) He could not ascertain what Spirit was

(ii) He lost the power he possessed. He could not burn the blade of grass.

In the first experience indicates that no seeker can contact the supreme God, Atman, the Self through the gross body. The organs of action cannot embrace the Atman, Self.

The second experience indicates that the organs of action are enlivened by the Atman, Self. Without the support of the Self, the organs of action become in effectual. They cease to function.

The repetition of this episode with Vayu Wind-god signifies the relationship between Atman, Self and the organs of perception. Wind-god here represents pranas vital-air sheath. And pranas cover the organs of perception. Therefore, Vayu’s identical experiences with Brahman establishes the same two truths:

(i) The organs of perception cannot perceive Atman, Self.

(ii) Without the support of the Self, the organs of perception become ineffectual. They cease to function.

The third episode with Indra, the ruler of gods, has a variation from the other two gods. Indra’s effort to find out the apparition was not a total failure. Indra did obtain the knowledge of Brahman indirectly through the help of Uma.

Indira represents the mind and intellect, the subtle body. The apparition disappearing from Indira indicates that the mind cannot feel God, nor the intellect comprehend God. However, when the mind surrenders to God in devotion with humility and the intellect probes the Reality with the help of the sastras scripture one can ultimately attain spiritual enlightenment. Symbolised by Indra finally gaining the knowledge of Brahman.

Uma represents scripture. Being the daughter of the Himalayas indicates that the supreme knowledge of Reality emanated from the galaxy of sages and saints in the Himalayan ranges. The dazzling beauty of Uma speaks of the brilliant literature in which that knowledge has been presented.

The idea of separating Indira’s question from Uma’s answer deftly suggests the meditative pause that precedes spiritual Enlightenment. After acquiring the knowledge of the scripture and exhausting the bulk of vasanas, desires, the seeker has to practice concentration and meditation. And wait in silence for the ultimate Experience. In the moment of absolute silence the seeker gains Enlightenment. The last stage of silent pause is beautifully indicated by the deliberate gap between the question and the answer, between effort and Enlightenment.

Further, the above story reveals the following ideas –

1) It is meaningless to be arrogant over one’s power.

2) Brahman is existent.

3) Brahman cannot be known by the senses (gods) and the mind and intellect (Indra).

4) Knowledge of Brahman cannot come without qualifications like humility and devotion.

5) Knowledge of Brahman is the noblest of all.

Source: 1) Excerpt from the Book ‘CHOICE OF UPANISAHDS” by A. Parthasarathy.

            2) Kena Upanisad commentaries by Swamy Paramarthananda.

Benefits of Upanishad Teachings in the form of Dialogue

Upanishads teachings are generally presented in the form of “Dialogue”. What is the purpose of presenting these teachings in the form of dialogue? We shall discuss about this here. The benefits are enumerated here.

Firstly, to grasp the teaching easily for the sake of easier understanding. The Upanishad teachings are extremely subtle, secret and difficult to understand. Hence, simplification is required and the teachings are presented in the form of dialogue.

Secondly the Vedanta deals with the subtle and secret objects, therefore, for the purpose of easier understanding the Upanishad Teachings are presented in the form of dialogue.

Thirdly, many likely questions were raised by the disciple and answered by the Guru to clear the misunderstanding in the statements and to understand the inner message crystal clear.

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