Swami says,
Brahman
is JNANAM
"The unique
Jnana of the Brahman is known by a variety of names like Jnana, Vijnana,
Prajnana, Chit, Chaitanya, etc. Chaitanya means Pure Consciousness; its
opposite is the Unconscious or the Jada, the Inert.
Atmajnana makes
everything Conscious, Active. Brahman is Eternally Conscious, Nithya Chaitanya.
Many people argue
that Jnana is one of the attributes of Brahman, that it is of the nature of Brahman,
a characteristic of Brahman etc. But such opinions arise only in the absence of
actual experience, of actual attainment of Jnana. Arguments and discussions multiply when there is no firsthand experience;
for the realization of Reality is individual, based on revelation to oneself.
I declare that Jnanam
is Brahman, not a mere characteristic or attitude or quality.
The Vedas and Sastras
announce that Brahman is Sathyam, Jnanam, and Anantham, not that Brahman has
these and other attributes.
When Brahman is
known, the knower, the known and the knowledge all become One."
Brahman
is SATHYAM
"A Jnani will
feel that the Atma immanent in everyone is his own Atma; he will be happy that
he is himself all this; he will see no distinction between man and man, for he
can experience only unity, not diversity.
The physical
differences of color, caste and creed adhere only to the body. These are but
the marks of the external body. The Atma is Nishkala,
that is to say, it has no parts; it is Nirmala, blemish-less, unaffected by desire, anger, greed,
affection, pride and envy; it is Nishkriya,
activity-less.
It is only Prakriti
that undergoes all these modifications or at least gives the impression that it
is so modified. The Purusha is but the Eternal Witness, the
Ever-inactive, the Modification-less.
Of what can you say, 'This
is Truth'? Only of this, which persists in the
Past, the Present and the Future, which has neither beginning nor end, which
does not move or change, which has uniform Form, unified experience-giving
property.
Well, let us consider
the body, the senses, the mind, the life-force and all such. They move and
change; they begin and end, they are inert, Jada.
They have three
gunas: Tamas, Rajas and Sathwa. They are without basic Reality.
They cause the
delusion of reality. They have only relative value; they have no absolute
value.
They shine due to
borrowed light only.
Absolute Truth is
beyond the reach of Time and Space, it is A-parichchinna,
that is, indivisible.
It does not begin; it
is always and ever existent; it is the
basis, the fundamental, the self-revealing. Knowing it, experiencing it, is
Jnanam.
It is A-nirdesyam, that is, cannot be marked
out as such and such and explained by some characteristics. How can something
that is above and beyond the intellect and the mind be described through mere
words?
It is also termed Adrisya, invisible to the eye, the optical apparatus that
undergoes change and which is very limited in its capacity. Brahma can never be
grasped by anything elemental and physical; through Brahman, the eye is able to
see, so how can the eye perceive Brahman itself? The mind is bound by the
limitations of time, space and causation. How can the Param-Atma who is
superior to these and unaffected by them, be limited by them?
Know that the Jagath
is the Swaroop of the Viraatpurusha, the form imposed by Maya on the
Super-soul.
Brahman is that which has become or appears to have become all this, the
Antharyami, the Inner Motive Force.
In the Nirguna aspect it is the Primal Cause, the Hiranya Garbha, of which
Creation is the manifestation.
Grasping this secret of the universe and its origin and existence - that is
Jnana.
Love.
Author's note - Only a week before, there was a long session on the subject -
"Sathyam Jnanam Anantam Brahman”, at author's home.
SATHYAM
1. Brahman is Sathyam,
the eternal truth.
2. Brahman is not
the effect of any cause. While the 5 elements are caused by Brahman which
in turn go one to create this Jagath, Brahman is Birth less and death
less, as it is not caused by anything.
3. The above causeless
nature of Brahman proves that Brahman is ETERNAL PURE EXISTENCE- SATHYAM
JNANAM
1. While all other
objects are known by our mind, Brahman is the pure Knowledge, which
illumines our very intellect / mind and senses.
2. In all
the worldly knowledge, there are 3 aspects - the knower of the
object, the object that has to be known and the process of Knowing.
3. Brahman is above
these three aspects - It illumines the universe, it illumines
each Jiva's intellect but with that intellect, Brahman cannot be
known!!
ANANTHAM
· All that we can
perceive in this creation are limited by any or all of these three aspects.
1. Desa / Space (One
thing cannot appear in 2 places).
2. Kala / Time (Anything
is present only in one time).
3. Vastu / Object (An
object is limited by its shape / its properties / its characteristic).
· Brahman is
all pervading, infinite, not limited by space / time / object.
Though
the above points are summarized above, it takes few hours
to actually explain the above, which happens in the Kutir
sessions.
Love.
