Krishna, GovindaNarayana, but Brahman is one. Brahma satyam jagat mithya (Brahman alone is real, the world is unreal). People give many names to God. Names are given according to the liking of individuals. Mother gives some names to her children and calls them by those names. In the same way, we call people by various names in this world. But God has only one name and that is Brahman. One who understands the principle of Brahman becomes Brahman himself. All the names of God such as Rama, Krishna, Govinda Narayana refer only to Brahman. Hence, we should not attach too much importance to names. Satya, Dharma, Shanti, and Prema are divine principles. When we adhere to these divine principles, we can attain the proximity of God. Contemplate on any name of Brahman, with the feeling that He is present in all. You may identify others by any name, but Brahman is present in all of them since He is omnipresent. Wherever we see, we find only Brahman. Brahman is the only reality. Therefore, we should always contemplate on Brahman. Everyone should chant ‘Namah Sivaya, … Namah Sivaya, … Namah Sivaya.’ The principle of Brahman is present in this sacred Panchakshari Mantra. (SSS Vol. 41, pp. 31-32)
The aspect of Brahman is something which is beyond time and easy reach and if we want to understand it, we ourselves must adopt methods which are above and beyond time. In this context our ancients have said Brahmavid brahmaiva bhavati meaning that one who knows the aspect of Brahman will himself become Brahman. (SSB 1974, p. 28)
Shankara has said that Brahman is truth and the world is an illusion. The world is filled with Brahman. The whole world or universe is only an illusory manifestation of Brahman. To one devotee he described this situation by saying: ‘When the whole universe is the Lord’s mansion where do we search for a main entrance to this mansion? Play on the strings of life as you play on the strings of a veena so that tears of joy and bliss flow. The door to the Lord’s mansion is always open. There is something unreal in asking such an open door to be opened for you. Queries and doubts are only the result of distortions of one’s mind’. One does not have to search for Brahman in some distant chosen place. One should find Brahman is one’s daily life in all things from the smallest thing that one comes across to the biggest thing that one sees. If with some reason and with some depth we make an enquiry there is a chance of finding Brahman in our own heart and within ourselves. Provided we get into a state of meditation, we can enjoy the bliss of recognising Brahman everywhere. If the mind is made steady and un-wavering, we can enjoy the permanent bliss and see the aspect of Brahman. (SSB 1974, p. 55)
Brahman is Satyam, Jagat is Brahman. That is Sat, this is Cit. (SSS Vol.2, p. 102)
The form of pure love is Brahman; Brahman is full of divine love, if love is joined with love, it becomes discipline. If one is full of love, one is entitled to become unique in his own way. (SSB 1978, p. 218)
Brahman alone is truth. That is an aspect of Atma. Man thinks that he is an entity different from Brahman and gets involved in all sorts of troubles relating to his family. The life force that we see manifested in all the Jivas is no other than Brahman. Brahman is permanent. Brahman is indescribable. Brahman is infinite. Brahman has the same attitude to all things around us. That it is permanent may be further expanded by stating that it has neither a beginning nor an end. Whatever is born will die but whatever is never born has no death either. This is the first characteristic feature of Brahman. The second characteristic relates to the fact that it is indescribable. It is not possible for any human being to determine what it is and describe it. The third feature relates to its being infinite. (SSB 1978, p. 90)
‘I do not agree with the view that when the number of Bija aksharas diminishes, there is less chance for concentration in Dhyana. Sadhakas would be benefited more if they repeat the Panchakshari or Ashtakshari with the Pranava added in the beginning. When they have proceeded some distance thus, they can give up even the words and concentrate on the Form depicted through the sound and transform the Mantra into Devata itself. That is why the Sruti says, ‘Nissado Brahma Uchyathe’ - ‘Brahma is silence, absence of sound’. (PraV, p. 292)
All beings are Brahman and no other. They all do emanate from Brahman. (UV, p. 21)
Brahman the target is to be reached by the arrow mind. Have your mind fixed on the target and using the Upanishadic teaching as the bow, shoot straight and hard, to hit the Brahman and master. That is to say, the Pranava or the Om is the arrow; Brahman is the target.
The Brahman illumines the Jiva by getting reflected in the inner consciousness or Antahkarana. One has only to turn that consciousness away from the objective world, combat with which contiminates the mind. Now, train the inner consciousness to meditate on the Om, with single-pointed attention. Meditate on the Atma as unaffected by the Jiva, through him, and with him and activating him. Meditate on Him in the heart, from which radiates countless nadis, subtle nerves, in all directions. If this process is followed one can attain Jnana or Wisdom. (UV, p. 23)
Amala (absence of impurity), Nirmala (without impurity), and Vimala (having all impurity destroyed), Achintya (incapable of being conceived), Avyavaharya (without any activity), are words applied to Brahman. (JV, p. 25)
Brahman is Satyam, Jnanam and Anantam; Brahman has these and other attributes. When Brahman is known, the knower, the known and the knowledge all become one. (JV, p. 25)
Brahman means Brah or Big, the biggest, the vastest. It is described as bigger than the biggest, vaster than the vastest. (SSS Vol.9, p. 90)
Brahman is self-effulgent, self-illuminating. It is not the ‘object’ of consciousness; It cognises all objects. All things and beings belong to the category of ‘seen’ or ‘observed’ or ‘known’. It is the seer, not the seen. When the form is the ‘seen’, the mind the ‘seer’; when the mind and the activities of the intellect are the ‘seen’ or ‘observed’, then the witnessing Consciousness is the seer. (SV, p. 218)
Brahman is described as Ekam evadvitiyam; all this visible world is denoted as Tatswarupa or the Form of Brahman; it can be realised by the Sagunopasana, or Worship of the limited qualified Divinity. The path of Brahmopasana is called Sushumna Marga also. The Omnipresent Brahman can be enclosed and discovered in the firmament of the heart! It is the Capital of that Raja. (UV, p. 56)
Brahman is of immeasurable depth. It is Aprameya, beyond all possibility of being described by categories; it is Aparichchinna, without limit; it is Avyapadesya, beyond denotation; to grasp It through the senses is an impossible task. (UV, p. 75)
A tree without fruits on it, a cow which does not give milk, a man who has no intelligence do not have any use. The truth which we aspire for is the peace connected with the aspect of Brahman. The fragrant flower on the tree of life is our own righteous conduct. (SSB 1974, p.235)
The Brahman, which the Vedanta declares can be spoken of as only ‘Not-this, not-this’ is I-Myself; My reality is Brahman in the cavity of my heart; I am that Brahmam which Sadhakas strive to know and succeed in reaching Brahman is that which remains after subtracting the body, the mind, the vital airs, the brain etc. This knowledge is reached by the discipline of negation. Just as by this method of elimination, you arrive at the conclusion, ‘So this is Devadatta’, by this principle of ‘tasmat jagrata, jagrata’ the truth, Tat Tvam Asi’. ‘That thou art’ is established. When the veil hiding the Jiva is removed, the Jiva is revealed as Paramatma or Parabrahman. The Jivatma is of the essence of Paramatma. (UV, pp. 75-76)
Quite a few people say, ‘Brahma Satyam Jagat Mithya’, which means ‘God is true but the world is false’. We must understand this correctly. It is our mistaken perception and experience of the world which is untrue, but the world itself is true. Brahma is the one, unchanging basis of this world of Mithya; the world, in truth, is only Brahman. (DBG, p. 22)
The terms like Satyam, Jnanam, Anantam, Brahman, Bhagavan and God are synonyms. (ICS , p. 106)
‘That’ from which the birth etc. of ‘This’, That from which has emanated the manifest Cosmos with its moving and unmoving entities, ‘That’ which prompts, promotes and fosters their progress ‘That’ in which ultimately; they merge - Know That as Brahman. The Taittiriya Upanishad (3.1.1) announces:
yato va imani bhutani jayante;
yena jatani jivanti;
yat prayanty abhisamvisanti;
tad vijijnasasva;
tad brahmeti.
From which they grow and into which they dissolve - that is Brahman. (Sutra Vahini, pp. 24-25)
Satyam, Jnanam, Anantam - this is the tripod on which Brahman rests. Awareness of Brahman is awareness of Truth; knowledge of Brahman is the knowledge; it is unlimited, endless. From Brahma emanated Akasha (space, the sky); from Akasha emanated Vayu (Air); from Vayu, Agni (Fire); from Agni, Jalam (Water); from Jalam, Prithvi (Earth). From the earth grew life-giving plants (Aushadha); from Aushadha, Anna (Food), and from Anna, Purusha (persons, Humans). The process of projection is happening in this series, Brahman, the first, Purusha, the last. So, the Purusha and Brahman are closely related. (Sutra Vahini, p. 29)
Brahman is beyond the reach of the intellectual seeker. It can be reached only by those who give up the intellect as a useful instrument. The ultimate states of Brahma-Jnana is the end of all inquire, all search. Actual Realization;Sakshatkara, is the fruition thereof.
This highest state is reached in Samadhi, the quietening of all agitations on all levels of consciousness, though of course, the preliminary steps of Shravana (listening), Manana (reflecting on the meanings of the holy texts), and Nididhyasana (concentration) are concerned with Buddhi or the intellect One will acquire the Satya Swarupa if he understands the nature of the Atma; if he does not, then, it is a big loss, no doubt. The Jnani recognizes in every being and in every object the Principle of the all- pervading Atma and when he leaves the world, he becomes, free firm birth and death. (FG, pp. 147-148)
The first stage is for the man to realise that he is no ordinary being. There are in man Satya (Truth), Jnana (Wisdom) and Anantam (the infinite). ‘Satyam, Jnanam Anantam Brahman’. The ancient sages declared thus the attributes of Brahman. The truth refers to here is not about worldly facts. It refers to the same at all times and in all places. The presence of these three in man has to be recognised. Only then will his life get sanctified. Then the distinction between ‘mine and thine’ ceases. It becomes possible to lead a life based on truth. (SSS Vol.21, p. 92)
Brahman is the very first. It always Is and Has been. From it, Hiranyagarbha was born. And, the Veda too emanated from it. The appellation Prathamaja is very apt, for the Vedas. Since the Rishis heard and pronounced the Vedas, it is also named Aarsha, that is related to the Rishis. (LKV, p. 17)
In the Taittiriya Upanishad, Varuna while teaching his son Bhrugu on the Brahman phenomenon says ‘Brahman cannot be seen through the eyes. Know that Brahman is that which enables the eyes to see and the ears to hear. He can be known only through Tapas (extreme yearning in a cleansed mind and concentrated thought). No other means can help. Everything in the Universe originates from Brahman, exists in Brahman and unfolds through Brahman and merges in Brahman alone. Discover it yourself through Tapas’. (SV, p. 33)
‘Falsely identifying oneself with the body, man suffers in the coil of attachment towards mother, father, wife, children, relatives, and friends. He does not realize that he has neither the body nor the senses, but that he is Brahman Itself.’ (PE)
‘Brahman may be likened to an expanding balloon’ (Uniq, p. 227)
To Thee who, as the All Pervading Brahman, who fills the entire Universe (Brahmanda) how can anyone reduce you and install Thee in a tiny temple! (LS, p. 139)
Among other meanings of ‘Satyam’ one is Brahman. (SS March ‘98, p. 63)
More effulgent than the Sun,
Whiter and purer than snow
Subtler than ether in space,
The Paramatma dwells in all,
Permeating the entire Cosmos,
Shining in every atom.
You are in that Brahman
That Brahman is in you.
You are that Brahman And that Brahman is you
What greater truth can I convey to you? (SSS Vol.21, p. 42)
All the stars are Brahman;
The Sun is also Brahman;
The Moon is Brahman;
Water is Brahman;
Svarga is Brahman;
Vaikuntha is Brahman;
Speech is Brahman;
The individual is Brahman;
Birth is Brahman;
Sustenance is Brahman;
Death is Brahman;
All actions are Brahman;
The body is Brahman;
The whole of nature is Brahman;
Life is Brahman.
This assembly is Brahman.
The Sai proclaiming this Truth is Brahman.
The tree growing out of the soil returns to the soil;
The individual arising from Brahman returns to Brahman;
This truth is not easily perceived
That is the mystery of this marvellous creation. (SSS Vol.29, p. 221)
Anor aniyan mahato mahiyan (More minute the minutest and more vast than the vastest), is how the Vedanta to the Absolute, the Brahman. The Vedanta tries by such descriptions to picture the highest Overself, but no description can help identifying it or experiencing it .At best, the description can be only like when the five blind men inferred about elephant when each laid hold of a particular limb of that animal. Even those who have experienced cannot communicate the Ecstasy, the Peace, the Light and the Love fully to others. The prophets, sages and seers to whom the establishment of ‘religions’ is ascribed, have proclaimed their awareness of the Brahman principle. Though the Charvaka School of Philosophy denied God and Jain and Buddhist Schools declined to posit God, Sankara asserted that God is Formless and Attributeless, and is best described as Supreme Effulgence or Jyoti. He also said that the industrial is not different from Universal, that Jiva is Brahman itself, that the manifold nature is also Brahman seen through a strange veil as a mixture of truth and falsehood, a peculiar make-believe called Maya or Avidya. Brahman, the Cause of Prakriti (nature) is the effect. Nature is the deluding manifestation of the Brahman. It is what can be called Leelavibhuti, or expression of Glory (Vibhuti) done as mere sport (Leela). When the Leela is perceived as apart from Brahman, it is a false and incomplete perception. The Leela is manifold; Brahman is One. To discover the One in the many is the purpose of human existence. Brahman is Eternal. It is Nitya Vibhuti, Everlasting Splendour. It is named Kingdom of God. Leelavibhuthi is Prakriti or Maya or Avidya or Satan, with the deluding, deceptive diversities.
The objective world is the superimposition on Brahman that deceives and distorts the Reality. Ignorant persons assume it to be real. Buddha described the world in four characteristics: (i) Sarvam Dukham: All is sorrow. It is called Madhya Loka, the world of death. Nothing is stable: everything changes. The bud blooms and fades, the lightning flashes and darkness follows. Every individual, thing or quality grows and declines. When hungry, we relish food, and when we are full, we hate the very food that gave us joy. (ii) sarvam kshanikam: everything is momentary. (ii) sarvam svalakshanam: every person or thing is unique; even identical twins have both some special quality or attitude. No two leaves, even of the same tree are the same in all aspects. The many are divided into many by these differences. Hence buddha declared: (iv) sarvam shunyam: all are zeros, invalid, value-less. Where are the fathers and grand fathers who left? Only their memory remains. How many empires have been buried in time?
The leela Vibhuti is marked by these four characteristics. The nitya Vibhuti on which it appears, is described as having six characteristics—(i) nitya (eternal) (ii) avarnaniya (indescribable) (iii) nissankhya (immeasurable) (iv) nirupadhi (uncontaminated by association or impact) (v) nirdoshi (unaffected by limitation or diminution) (vi) Samana rahita (unapproached by anything other, incomparable, equal only to itself). The nitya Vibhuti is the atmic principle that is the reality of every human being. It manifests as leela Vibhuti and projects itself as the many individuals and particulars by the interplay of the three gunas (modes or qualities).
The sattvika guna promotes peace, harmony and love. The rajasika is related to maya; it prods man into constant activity. The tamasika has the peculiar property of twisting reality out of shape and making the truth appear as false, the false as truth; thus the transient and the trivial appears as everlasting and desirable. The subject as well as the object are both unreal, only the atman or brahman, is the truth of both, is real. That is why both are classed as leela Vibhuti, the magnificence of god’s sport. Through that sport, as his play, all this cosmos has emanated. (SSS Vol. 10, pp. 323-324)
Have Samadrishti, same-sightedness. For, there is no evil in creation, not even an iota. Evil appears as such, only through faulty vision; creation gets coloured by the nature of glasses you wear. By itself it is eternally pure and holy. If you see through the glasses of Jnana or wisdom, you will see the universe as filled with Brahman, the Supreme Absolute Reality. (NNSG Vol.4, p. 79)