'sat-cit-anandam brahma'

 The Upanishads are remarkable guides to mankind for spiritual development and attainment of purushartha. For instance, there is a beautiful statement that states: vastu sacchidanandam advayam brahma; ajnyaanaadi sakala jaDasamoohO'vastu in Mandukya upa. This one verse consists of entire wisdom of the great learned sages. They have realized what this 'Creation' is and what this material world (vastu prapancha) is, as also, what these concepts of Existence, Consciousness, Bliss (sat-cit-ananda) are. It is also important to know and what we mean by 'Unreality' (asada) and 'Nescience' (ajnyana). 

  As the Mandukya and the Mundaka Upnishads state, Reality is Brahman which is without a second, and it is Existence, Consciousness, and Bliss. Unreality is Nescience and all other material objects. Brahman is synonymous with self. Existence is never limited by time and space. Moreover, this universe is without a beginning and end. It has always been in existence. It is important to note that the human intelligence is an entity that has unintelligence or Nescience or ajnyan as its substratum. In fact, it also clarifies that Ignorance is not lack of knowledge or without intelligence. Ignorance (Ajnyan) is not the opposite of Knowledge (jnyan). Ignorance (ajnyan) is the substratum of all that exist! Only Brahman is the 'sat'. Brahman only exists and all others are the Reflections of Brahman. Vijnyananam anandam Brahma.

Energy and Matter

 The primordial state of the world of objects begins with the vibration of sub-atomic particles such as majorana fermions (the earliest state where matter and anti-matter coexisted) giving rise to matter such as ionic fermions, bosons, etc.  Bur, there is the preexistent state of 'Energy' that started with traces of radio-active minerals and the radium, uranium, vanadium, zircon, etc. we find today. There might have been many a radiant matter in existence during the early stages of formation of the earth. These radiant materials might have produced rare earths and their traces are found in many parts of Karnataka. Thus, traces of matter producing radiation (waves) may be our starting point and later on we find the condensed forms in gaseous, liquid, and solid matter (as in uranium becoming lead).  

  However, we have a more interesting history of creation as can be deduced from the scriptures like the Veda, the Upanishads, the Bhagavad-Gita, etc. The Gita is the only scripture in the world where the supreme Lord speaks! Accordingly, this universe is the manifest aspect of the supreme Lord. "He willed". He said, "Eko'ham, bahusyam"! "He created and entered inti His creation. "tad srushtvaa tadevaanu pravishat"! Hence, there should be no doubt, what so ever, as regards the nature of creation. Who are we, the living creatures, then? We are also jivas, the manifest aspects of Him. The Lord says in unmistakable terms that "I am the Self of all". Hence, it is clear that the Atman is the manifest aspect of 'paramatman'. 

 The most important thing about the ignorance of man is also discussed in the Upanishads. The substratum of all human understandings is said to be 'ignorance'. This aspect of knowledge, ignorance and intelligence are also discussed, at length, later. However, it is essential to develop a, interest in these studies amidst our busy mundane schedules.  

'Adhyaroopa'

The term 'adhyaroopa' is used to express the nature of 'super imposition of the unreal on the real, like the serpent on the rope. The true nature of this objective world and our own existence in it has been discussed earlier. "Is this world real"? The answer is simply a 'no'. It is 'illusory', at best, a make-believe world that comes within the grip of time ('kaal'), space ('desh), and cause and effect ('karya-karana'). Nothing is permanent, unchanging, and eternal here. But, the beauty of this creation is such that, "sat covers the asad". This is akin to the spiritual aspect of 'Paramatman' that exists as the 'Atman in the gross ignorant physical body! 

  In fact, the entire universe is an ever-expanding one. It appears as if it is just galaxies, stars and planets! But is so vast expansive one that not much is known about it so far! There is a thin veil of physical space called Akasha that exists in the background of an invisible vast screen (brahmn). This veiling is the superimposition, adhyaroopa, of the visible world. This is "the apparent recognition of something previously observed in some other thing". This is like silver in the ochre of a shell or mother-of-pearl or water in a mirage.

  Each and every object is moving away from each other, and the nature of human existence is no different!  Thus, one can say, at best, this world appears as though it is real (in one perspective). This led Sri Madhvacharya of Udupi to expound the 'dvaita' concept. What is one, undivided, 'advait' appears as divided. Everything is Brahmn- sarvam khaluvidam brahmaa'! Brahmn is like the one Sun reflected by the several sheets of waves! The Vedic Texts describe this entire universe as one single and indivisible (avicChinna and abhedya) unit. The appearance of duality or multiple units of the One as many is due to the enveloping ignorance over the underlying true nature of the brahmn. This is like the pure crystal that appears like a colored one due to the color of the flower that covers it. This is akin to the pure Atman covered by the gross body in us.

 Brahmn is the only real, the sat. All other that we see, hear, know, or perceive is an illusion, myth. Reality is Brahman. Existence (sat), Consciousness (chit), Bliss (Ananda), sat-chit-anandam brahma. Al other things are unreal, nescience, material objects that are subject to deterioration and discard. Brahman is the only basis, the Real, on which the asad, the Unreal, transient, mystical exists (in time and space). 

  'Brahman' is tat sat, tyat. The maha mantra is tat brahma, tat vishnu, tat sarvam. Brahman is One, without a second- Ekam adviteeyam.

  One should refer to the Mandukya and Mundaka Upanishads in order to clearly understand the concept of duality and the nature of Brahmn. What is 'advait' about this world of multiple layers of nature? It is simply one individual only is a family, a community, society, nation and the world. This world of multifarious life-forms is one family- vasudhaiva kutumbakam is the Vedic doctrine. This calls for a more sensible way of human attitude and behavior- one of universal love, mutual respect, compassion, and sacrifice- one for all and all for one. 

 

"I AM"

 The most intriguing aspect of our existence is whether I exist or not in real sense of the term- 'I'. Really speaking, 'I' does not exist! Since 'I' is a pronoun that stands for a noun the question of 'I' doesn't arise unless there is a noun (name of a person) to represent it. Hence, the term 'I' refers to something like 'me' with a name and designation for identification. However, there is another aspect of this term 'I'. It is that of the self. The term 'I' refers to the self. The self is the soul (Atman) as in my 'self'. Self is 'paramatman', the higher Self. In fact, both these two terms are the same, i.e., Atman is also paramatman although many argue that these are not the same, but two different concepts. Atman eva brahmn, says the Vedic texts. What all exists is the Atman, the soul, in different forms!

  Now, when i say I, the term 'I' refers to my name, form and function. This 'I' is the selfhood, ahanta. the 'aham' concept. The 'I' refers to something in me. It refers to something that is mine. This I, me, mine, are all aspects of ego that bring me to existence in this world of names of things and persons with an identity of a name, form, and function. Thus, everybody goes on with his identification, more often substituting this 'i' for his/her name. But actually, the term 'I' refers to the name of God, Bhagavan Sri Krishna! It is He who says, "I only exist and nothing beside Me. He, the Lord asserts, "I am the self of all". So, it is clear that "Atma eva paramatman".

 The impact of this concept, when fully realized by a person is such that a 'human' is transformed into the 'divine'! It is this divinity inherent in everybody that is to be brought out. This paramatman is the manifest aspect of every human and it has to be realized by one and all! God is everywhere!