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The 惭耻办迟颈办辞辫补苍颈峁�a诲 has mentioned that there are four principal 鲍辫补苍颈峁�a诲蝉 in the Yajurveda. These 鲍辫补苍颈峁�a诲蝉 are鈥揟he 罢补颈迟迟谤墨测补 鲍辫补苍颈峁�a诲, The Ka峁環a 鲍辫补苍颈峁�a诲, The B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲 and The 莫艣辞辫补苍颈峁�a诲.^[1] In this chapter an effort has been made to explain the nature of oneness as depicted in these four principal 鲍辫补苍颈峁�a诲蝉.

The 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 comes from the 罢补颈迟迟颈谤墨测补 school of K峁涐梗na Yajurveda. The seventh eighth and ninth chapters of the 罢补颈迟迟颈谤墨测补 膧ra峁厃aka is called the 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲, which consists of three chapters. These three chapters are known as 艢颈办峁Ｄ乿补濒濒墨, 叠谤补丑尘腻苍补苍诲补惫补濒濒墨 and 叠丑峁沢耻惫补濒濒墨 respectively. The social, intellectual an spiritual education of the students are the main points of discussion in these three sections. In the whole discussion of the 鲍辫补苍颈峁�a诲, we find the concept of Ultimate Reality, i.e., Supreme Brahman, in a philosophical manner. The last chapter 叠丑峁沢耻惫补濒濒墨 represents the concept of Brahman as pure bliss and nothing else. Hence this 鲍辫补苍颈峁�a诲 shows the greatness of penance or tapas, which is the main path to the realisation of Supreme Brahman, because through the tapas or austerity 叠丑峁沢耻, the son of 痴补谤耻峁嘺, was able to understand the nature of Supreme Brahman, which is nothing but bliss itself. To know the concept of Ultimate Reality is one of the main issues of enquiry of all the human beings. Man becomes conscious only for the power of that Supreme Spirit. So, human beings have been trying to understand the nature of the Supreme Being from time immemorial. The 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 deals with these issues to a great extent through its three chapters, viz., the 艢颈办峁Ｄ乿补濒濒墨, the 叠谤补丑尘腻苍补苍诲补惫补濒濒墨 and the 叠丑峁沢耻惫补濒濒墨.

In the very beginning, i.e., in the 艢颈办峁Ｄ乿补濒濒墨 of 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲, the essential oneness between Om, Brahman (the Ultimate Reality) and this whole created beings has been found when it states that: 鈥�omiti brahma, omit墨da峁� sarvam鈥�^[2]

Elaborating the nature of Brahman, which is one and only reality, the 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 states that from which these things and beings are born, that by which they live and into which they are dissolved at the time of dissolution, is Brahman.^[3]

According to S. Radhakrishnan鈥�

鈥淭丑补迟 omniscient, omnipotent cause from which proceed the origin, subsistence and dissolution of the world-which is differentiated by names and forms, contains many agents and enjoyers, is the abode of the fruits of actions, these fruits having their definite places, times and causes, and the nature of whose arrangement cannot even be conceived by the mind, that cause, we say, is Brahman.鈥�^[4]

The 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 says this Supreme Brahman as satyam, 箩帽腻苍补尘 and anantam, i.e., truth, knowledge and infinity. Brahman is so called because He is truth, He is knowledge and He is infinite in nature^[5] Alladi Mahadeva Sastry asserts that, 鈥淲hatever does not deviate from the form in which it has been once ascertained to be is real; and whatever deviates from the form in which it has been once ascertained to be is unreal.鈥�^[6] Brahman being the constant reality never changes from its proper nature. In this universe, all changing forms are said to be the unreal or asatya. In this way saying Brahman is real (sat), 艢谤耻迟颈 differs Brahman from all the changing forms.

Brahman, which is known as Supreme Spirit, Absolute, Consciousness etc., alone is absolutely real, other things which we think as real only for our ignorance or the basis of our ordinary worldly experience (惫测补惫补丑腻谤补).

The term 箩帽腻苍补 which means knowledge, consciousness is an adjunct of Parama Brahman Alladi Mahadeva Sastry suggests that,

鈥淭he word 箩帽腻苍补 may be derived in four ways: it may denote, with reference to the act of knowing, either the agent of the act, or the object of the act, or the instrument of the act, or the act itself; i.e., it may mean the knower, or the object known, or the instrument of knowledge, or the act of knowing.鈥�^[7]

According to him with the association of the adjuncts 鈥榬eal鈥� and 鈥榠nfinite鈥� the term 箩帽腻苍补 indicates the consciousness which is pure and simple and is the undifferentiated unconditioned consciousness.^[8]

Brahman is infinite (anantam), i.e., Brahman is eternal or endless Spirit. Brahman has no limitations. As the single entity of this universe, Brahman is present every where in every time. The 鲍辫补苍颈峁�a诲 says:

鈥�brahmaivedamam峁泃a峁� purast膩dbrahma pa艣c膩dbrahma dak峁�i峁嘺ta艣cottare峁嘺 adha艣cordhva峁� ca 辫谤补蝉峁泃补峁� brahmaiveda峁� vi艣vamida峁� vari峁ａ弓ham//鈥�^[9]

[Trans: This Brahma, the immortality itself; is before; to the rightside also there is Brahma alone; to the left side, below and above also only Brahma is pervading; the world (that we perceive) is only the Brahma supreme.]^[10]

This one and only Reality is the source of all creation as the 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 states:

鈥�tasm膩dv膩 etasm膩d膩tmana 腻办腻艣补岣� 蝉补峁僢丑奴迟补岣� 膩k膩艣膩d惫腻测耻岣� v膩yoragni岣� agner腻辫补岣� adbhya岣� 辫峁泃丑颈惫墨 p峁泃hivy膩 辞峁�a诲丑补测补岣� o峁�adh墨bhyo鈥檔nam ann膩t辫耻谤耻峁�a岣�//鈥�^[11]

The 鲍辫补苍颈峁�a诲 says that from the Supreme Brahman the 腻办腻艣补 (sky) originated, from the 腻办腻艣补 (sky) the 惫腻测耻 (air), from the 惫腻测耻 (air) the agni (fire), from the agni (fire) the 腻辫补岣� (water), from the 腻辫补岣� (water) the 辫峁泃丑颈惫墨 (earth), from the 辫峁泃丑颈惫墨 (earth) the 辞峁�a诲丑补测补岣� (medicinal herbs), from the 辞峁�a诲丑补测补岣� the anna (food) and from the anna (food) the 辫耻谤耻峁�a (person) emanated. According to this 鲍辫补苍颈峁�a诲 the whole creature, existing here are born from food, they live by food and at last merge into the food again. That is why, 叠丑峁沢耻 says anna is Brahman.^[12] This anna (food) is called 补耻峁�a诲丑补测补 (medicine) which is greatest among all beings.^[13]

In the 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲, the term Brahman and 膧迟尘补苍 used for indicating the same reality. According to this 鲍辫补苍颈峁�a诲, 膧迟尘补苍 is the same as Brahman, as these two are non-different from each-other. These two are same and one.

The famous saying of 艢a峁僡nkar膩c膩rya may be mentioned in this regard,

鈥淭here is no ontological difference between individual self and the Supreme Self. Just as the space limited by a jar (gha峁�腻办腻艣��) is non-different from the infinite space (mah腻办腻艣补), so the individual self is non-different from the Supreme Self. The one, eternal, self-luminous consciousness or the Supreme Self exists in the heart of all beings. It is the inner self of all creatures.鈥�^[14]

In the fourth 补苍耻惫腻办补 of second 惫补濒濒墨, the 鲍辫补苍颈峁�a诲 says:

鈥�yeto v膩co nivartante 补辫谤腻辫测补 尘补苍补蝉腻 saha, 腻苍补苍诲补峁� 产谤补丑尘补峁噊 惫颈诲惫腻苍 na bibheti kad膩caneti//鈥�^[15]

This mantra says that in which our speech along with the mind can not reach and from where turn back our mind and speech not having reached that place, that is Brahman, the eternal Bliss. Because, realisation of Brahman, the Supreme is not an easy task for the human being. One who is able to realise the secret nature of Parama Brahman, becomes free from any type of fear and ultimately that person becomes free from earthly bondage and gets liberation.

The seventh 补苍耻惫腻办补 of second 惫补濒濒墨 of 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 begins with the following mantra:

鈥�asadv膩 idamagra 膩s墨t tato vai sadaj膩yata tad膩tm膩na峁� svayamakuruta, tasm膩ttat蝉耻办峁泃补尘ucyata iti//鈥�^[16]

The 鲍辫补苍颈峁�a诲 states that in the very beginning before the creation of this world this world was in umanifested condition, i.e., before the creation of all this, their was but unmanifest Brahman only. From that unmanifest Brahman the manifest universe was produced. The term asat means the unmanifested condition of Brahman. Supreme Brahman transmuted himself into various living and non-living forms. So, all is Brahman, besides him nothing exists in this universe. That is why, Brahman is called as 蝉耻办峁泃补尘, which is bliss itself. Because, this Supreme gives joy to all. All beings for their movements depend on the Supreme Brahman, which is bliss itself. This whole universe is possible and all are staying in their own place and do their works smoothly only for this Supreme Brahman.

The 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 again says:

鈥�产丑墨峁Ｄ佲赌檚尘腻诲惫腻迟补岣� pavate 产丑墨峁�o诲别迟颈 蝉奴谤测补岣� bh墨峁Ｄ佲�檚m膩dagni艣cendra艣ca m峁泃yurdh膩vati 辫补帽肠补尘补 iti//鈥�^[17]

This mantra says that for the fear of Parama Brahman the wind blows, the sun rises, the fire, Indra and Death are also doing their respective functions. This Supreme Brahman resides in all beings. He is in Indra, in Surya and in all beings. In this way the Ultimate Reality is one and without a second which controls all by his power.

According to 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 Brahman is sequal. The Supreme Spirit is so called because He is the Highest and one who comprehends the nature of Supreme Brahman attains the same as 鲍辫补苍颈峁�a诲 states that -鈥�brahmavid膩pnoti param.鈥�^[18] The realisation of Brahman is a tough process, as human beings are limited and distinct from one鈥檚 own self. The Supreme Spirit does not depend on any external cause as It is revealed in its own nature. All surrounding beings are not separate from Him and to Him there is nothing unknowable. He is present in the whole in its subtler than the subtle and greater than the great forms.

In this context following mantra may be mentioned:

鈥�yasm膩tpara峁� n膩paramasti ki峁僣idyasm膩nn膩峁嚹珁o na jy膩yo鈥檚ti ka艣cit/
惫峁沰峁�a eva stabdho divi 迟颈峁ａ弓丑补迟测别办补蝉迟别苍别诲补峁� 辫奴谤峁嘺峁� 辫耻谤耻峁�e峁嘺 sarvam//鈥�^[19]

[Trans: Superior to whom there is nothing else; subtler than whom there is nothing else nor greater even; like a tree; immovable; stands in the sky; all this universe is filled by that person.]^[20]

We find in the 叠丑峁沢耻惫补濒濒墨 of the 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 that 叠丑峁沢耻, the son of 痴补谤耻峁嘺 requests his father to teach him about the knowledge of Brahman. His father replies that Brahman is an all-embracing power that exists in our food, vital breath and in our mind. But without the knowledge of the true nature of the self the real nature of Brahman can not be known. Then his father advises him to perform tapas or penance so that he can understand the real nature of the Brahman in a better way. Then 叠丑峁沢耻 engages himself in austere penance and realises that food is Brahman. But, after reflecting a few minutes he feels that food cannot be Brahman as food itself is a created thing and a created thing has its destruction also. Then 叠丑峁沢耻 again asks his father to impart him the knowledge of Brahman. But his father tells him to perform penance once again. After performing tapas once again 叠丑峁沢耻 declares that the vital breath is Brahman. But he again realises that as 辫谤腻峁嘺 is an inconscient entity, it cannot be Brahman. Then 叠丑峁沢耻 again goes to his father and requests him to give the knowledge through which the proper nature of Brahman can be known. His father then asks him to go through the process of reflection and negation for understanding the real nature of Brahman. And at last, the son understands that bliss is Brahman.

Out of ecstasty 叠丑峁沢耻 cries out with joy saying that creation comes out of bliss, maintained by bliss and returns to bliss again:

鈥�膩nando brahmeti vyaj膩n膩t 膩nand膩ddhyeva khalvim膩ni 产丑奴迟腻苍颈 j膩yante 膩nandena j膩t膩ni 箩墨惫补苍迟颈 腻苍补苍诲补峁� prayantyabhisa峁僾i艣ant墨ti//鈥�^[21]

According to The 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 Brahman, the Ultimate Reality is the inestimable ocean of bliss. In this regard Abhedananda maintains that, 鈥淏rahman is not possessing bliss, but bliss that is the very substance of Brahman. The Bliss which is identified with Brahman, is not to be confused with worldly happiness which a man experiences when in contact with an agreeable sense object. Worldly bliss is but a part of the Bliss of Infinite Brahman, the Bliss of Brahman coming through an earthly medium. The Bliss of Brahman pervades all objects. Without the bliss, man can not live. By a small portion of this Supreme Bliss, all other creatures live.鈥�^[22]

Finally, the 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 gives importance in truthfulness of life. Because through the truth one can attain the Supreme. In other words Brahman is truth itself.^[23] Therefore, this 鲍辫补苍颈峁�a诲 advises all the pupils to follow the path of truth and not to swerve from it.^[24] The 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 also states that through the practice of self-restraint one can attain the knowledge of the Ultimate Reality. This 鲍辫补苍颈峁�a诲 also suggests the human beings to practice 艣谤补诲诲丑腻, i.e., faith or the sense of respect for the attainment of the knowledge of the Ultimate Reality. In these path one can be able to realise the essential oneness of all the creatures with the Supreme and nondual Brahman.

Footnotes and references:

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[1]:

惭耻办迟颈办辞辫补苍颈峁�a诲 , 30

[2]:

罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 ,I.8.1

[3]:

Ibid.,III.1.1

[4]:

Verma, K.P., F.H. Bradley and the Concept of Reality , p.110

[5]:

罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 ,II.1.1

[6]:

Sastry Alladi Mahadeva., 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 , p.194

[7]:

Sastry Alladi Mahadeva., 罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 ,p.195

[8]:

Ibid, p.196

[9]:

Mu峁囜笉aka 鲍辫补苍颈峁�a诲 , II.2.11

[10]:

Aggarwal, Keshoram., 碍补濒测腻苍补 Kalpataru , p.180

[11]:

罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 ,II.1.1

[12]:

罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 , III.2.1

[13]:

Ibid., II.2.1

[14]:

Verma, K.P., F.H. Bradley and the Concept of Reality , p.111

[15]:

罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 ,II.4.1

[16]:

罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 , II.7.1

[17]:

Ibid.,II.8.1

[18]:

罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 , II. 1.1

[19]:

艢惫别迟腻艣惫补迟补谤补 鲍辫补苍颈峁�a诲 ,III.9

[20]:

English translation from Aggarwal Keshoram., 碍补濒测腻苍补 Kalpataru , p. 331

[21]:

罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 ,III.6.1

[22]:

Abhedananda, The Upanishadic Doctrine of Self, p.69

[23]:

罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 ,I.1.1

[24]:

Ibid., I.11.1