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Brahman (The Supreme Soul)
The non-dual
single cause of the universe, from which the universe
originates, in which it exists and into which it dissolves, is
called "Brahman" by the Vedic texts. He is the omnipresent,
omniscient and omnipotent conscious Self, the sole abode of
consciousness in this otherwise unconscious Universe. The main
goal and objective of the Vedic texts is to describe and
ascertain this Universal Existence. Thus states Bhagavan
Badarayana in the Brahmasutram, "The scriptures (Rigveda etc.)
are the valid means of Its knowledge" (Brahmasutra 1-1-3).
Indeed, the scriptures are the valid means of knowing the real
nature of the Brahman. Therefore, He is also called "Aupanishada
Purusha" (the Soul as described by the Upanishads), because He
is described, and His true nature discovered and established, in
the esoteric mystical texts of the Vedas that are called the
Upanishads.
The Vedas are
considered "the eternal word" that proceeded from the Supreme
and was received and revealed by the purified hearts of the
great Rishis and Rishikas (the wise men and women, the Seers of
the Vedic hymns). Brihadaranyaka Upanishad declares, "Those that
are called the Rigveda, Yajurveda, Samaveda, etc. are but the
exhaltation of this great Being".
Verbal significance of the word "Brahman"
The verbal
significance of the word "Brahman" is – the Biggest, the
Mightiest, the one who has reached ultimate growth, expansion,
evolution or development. The word is derived from the root ‘brihi",
which means "to grow, expand and develop", by adding a suffix "manin"
to it. According to some ancient lexicographers the variation "vrahman"
is also correct.
Various meanings
of the word Brahman
The word
"Brahman", when defined in masculine gender, becomes "brahmaa"
(with a prolonged "a") in the first case singular, and when
defined in neuter, becomes "brahma" (with a short "a") in the
first case singular. However, the Vedic texts use the word
"Brahman" in various significances - 1. masc. scholar of
the four Vedas (according to the Nirukta 1-8, "Brahmaa is he who
knows all, who has the potency to know all"). 2. neuter.
omnipresent (according to the Nirukta 1-8-1, "he who expands
allover". 3.
3É AÚ (npu<sk0, in"{qu
2-7)/ 4É xn (in"{qu 2-9)/ 5É kmR (samaNyt> npu<sk b÷vcn me< àyu/
ywa–yamwvaR mnui:pta0’ #Tyaid mNÇ me</ 6É vedmNÇ (samaNyt> npu<sk
b÷vcn me< àyu/ ywa–‘%p äüai[ va"t>’/ 7É äaü[/ #Tyaid.
àjapit ctumuRo
äüa jI ke ilye àyu haene vala zBd äün! ka hI pu<il¼ Svêp hE.
samaNyt> npu<skil¼
me< àyu haene vale äüzBd ke dae AwR ivze; àisÏ hE<–1É zBdäü
AwaRt! =gvan! ved/ 2É präü AwaRt! prmaTmtÅv. jEse–‘zBdäüi[
in:[at> pr< äüaixgCDit’ #Tyaid vaKyae< me<. gItajI me< =I ‘kmR
äüaeÑv< iviÏ’ ‘ij}asurip yaegSy zBdäüaitvtRte’ à=&it ðaekae< me<
zBdraiz ved =gvan! ke ilye äüzBd ka àyaeg ikya gya hE.
àkaraNtr se
äüzBd ka iv=ajn pun> dae Awae¡ me< ikya jata hE–1É kayRäü AwaRt!
yh sMpU[R jgt!/ 2É kar[äü AwaRt! #s sMpU[R äüa{f ka kar[tÅv.
äütÅv (prmaTma)
#s sMpU[R äüa{f
ke kar[tÅv kae, ijsse yh sMpU[R äüa{f %TpÚ haeta hE, twa ijsme<
AviSwt hE twa ijsme< ivlIn haeta hE, %s @kmevaÖy prmtÅv kae
vEidk ·Nwae< me< ‘äü’-zBd se kha gya hE. yh svRVyapk, svR} twa
svRziman! cetn tÅv hE, ijska àitpadn v inêp[ hI smSt vEidk ·Nwae<
ka àxan lúy hE, jEsa ik ‘zaSÇyaeinTvat!’ #s äüsUÇ Öara kha gya
hE. vEidk rhSy iv}an %pin;d‡ Öara àitpaidt haene se #skae ‘AaEpin;d
pué;’ =I khte hE<–‘t< TvaEpin;d< pué;< p&CDaim’.
zaiBdk AwR
äüzBd ka zaiBdk
AwR haeta hE–b&hÄm AwaRt! inritzy mhÅv êp v&iÏ kae àaÝ. yh zBd
‘b&ih’ xatu se ‘b&<henaeR—½’ #s %[aidsUÇ se minn! àTyy krne bna
hE. b&ihxatu ka AwR haeta hE–‘v&iÏ’. ©D àacIn kaezkarae<
ne ìü-zBd kae =I zuÏ mana hE.
äüzBd ke ivi=Ú
AwR
vEidk ·Nwae< me<
äüzBd ka àyaeg k$ Awae¡ me< deoa jata hE–1É ‘äüa svRiv™> sv¡
veidtumhRit’ (äüa AwaRt! svRveÄa, jae sb©D janne kI samWyR rota
hE/ iné 1-8)/ yha* äüa zBd ctuveRdveÄa ke AwR me< Aaya hE/ äü
@v< äüa ye daenae< zBd äün! ke hI npu<skil¼ @v< pu<il¼ ke Svêp
hE</ 2É ‘äü pirv&F< svRt>’ (AwaRt! äü vh jae s=I idzaAae< me< v&iÏ
kae àaÝ hae gya hE, npu<sk0, iné 1-8-1)/ 3É AÚ (npu<sk0, in"{qu
2-7)/ 4É xn (in"{qu 2-9)/ 5É kmR (samaNyt> npu<sk b÷vcn me< àyu/
ywa–yamwvaR mnui:pta0’ #Tyaid mNÇ me</ 6É vedmNÇ (samaNyt> npu<sk
b÷vcn me< àyu/ ywa–‘%p äüai[ va"t>’/ 7É äaü[/ #Tyaid.
àjapit ctumuRo
äüa jI ke ilye àyu haene vala zBd äün! ka hI pu<il¼ Svêp hE.
samaNyt> npu<skil¼
me< àyu haene vale äüzBd ke dae AwR ivze; àisÏ hE<–1É zBdäü
AwaRt! =gvan! ved/ 2É präü AwaRt! prmaTmtÅv. jEse–‘zBdäüi[
in:[at> pr< äüaixgCDit’ #Tyaid vaKyae< me<. gItajI me< =I ‘kmR
äüaeÑv< iviÏ’ ‘ij}asurip yaegSy zBdäüaitvtRte’ à=&it ðaekae< me<
zBdraiz ved =gvan! ke ilye äüzBd ka àyaeg ikya gya hE.
àkaraNtr se
äüzBd ka iv=ajn pun> dae Awae¡ me< ikya jata hE–1É kayRäü AwaRt!
yh sMpU[R jgt!/ 2É kar[äü AwaRt! #s sMpU[R äüa{f ka kar[tÅv.
ved-s<ihta
v %pin;dae<
me< äü ke Svêp ka inêp[
veds<ihtaAae<
me< twa %pin;dae< me< ivi=Ú àkar se äütÅv ke Svêp ka inêp[ ikya
hE. \Gved-s<ihta ke Anusar vh prm st! hE, ijskI ye smSt devg[
Ai=Vyi hE<–\0 1-164-46).
They call him Indra, Mitra, Varuna, Agni, and he is heavenly
nobly-winged Garutman.
To what is One, sages give many a title they call it Agni, Yama,
Matarisvan.
%s äü ke shö
AwaRt! AnNt zI;R, Aa*oe< twa pEr hE<–(\0 10-90-1). vStut> #s jgt!
me< iv™man s=I zrIr %sI prmaTma kI hI Ai=Vyiya* hE<, At> %sI kI
hE. #sI bat kae gIta me< =I kha gya hE–‘svRt> pai[pad< tt!0’ (gIta
13-). #ske saw hI \Gved ke ANtgRt %s prmtÅv ke AinvRcnIyTv twa
A}eyTv kae =I SvIkar ikya gya hE–(\0 10-129-6).
Who verily knows and who can here declare it, whence it was
born and whence comes this creation?
TheGods are later than this world's production. Who knows then
whence it first came into being?
‘pué; @ved<
svRm!0’.
äü ke car pad
vedaNtdzRn ke
vedaNtsar Aaid ·Nwae< me< präütÅv ke car padae< ka indeRz ikya
gya hE–1É ivraq! - smiò SwUl zrIrai=manI/ 2É ihr{yg=R -
smiò sUúmzrIrai=manI/ 3É $ñr twa 4É turIy. #nka àitpadn ivStar
se ma{fUKyaepin;d‡ me< ÔòVy hE.
Anekae<
dzRnae< me< äü ka Svêp
vedaNtgRt %pin;Tàitpaidt
dzRn ke Anusar vh äü inTyzuÏmuSv=av hE, ijska hm ivStar se inêp[
kr cuke hE<. kaipl sa<Oyae< ke mtanusar AaidivÖan! isÏ kipl hI
äü hE<. patÃl yaeigyae< ke Anusar äü Klez kmR v ivpak ke Aazyae<
se Apram&ò, inmaR[icÄ ·h[ kr äüiv™a ke sMàday ka àvtRk twa Apne
=ae< ka Anu·ahk hE/ leikn #n daenae< ke mt me< yh äü jgt! ka
kar[ nhI< hE. zEvae< ke mt me< izvtÅv hI äü hE. vE:[vae< ke mt
me< gIta ke 15 AXyay me< kiwt pué;aeÄm tÅv hI äü hE. =gvan!
ramanujacayR ke mt me< =gvan! naray[ hI äü hE<. =gvan! mXvacayR
ke mt me< =gvan! iv:[u hI äü hE<. =gvan! inMvakaRcayR twa =gvan!
vš=acayR Aaid Aacayae¡ ke mt me< =gvan! ïI «:[ hI äü hE<.
paErai[k %se iptamh kh dete hE<. yai}k %se y}pué; mante hE<.
baEÏae< ke mt me< svR} hI äü hE. idgMbr jEinyae< ke mt me<
inravr[ tÅv hI äü hE. mIma<skae< ke mt ke Anusar vedae< me< %paSyTven
àitpaidt tÅv hI äü hE. cavaRkae< ke mt me< vh laekVyvharisÏ hE.
nEyaiykae< ke mt me< vh yavÊaeppÚ hE. iziLpyae< ke mt me<
ivñkmaR hI äü hE<. vStut> #nme< se s=I dzRn shI hE<, leikn #s
s=I dzRnae< ke ANtgRt %s svRVyapk kar[tÅv ka @ka<gI dzRn ikya
gya hE. %pin;dae< me< %plBx dzRn hI pU[R àtIt haeta hE, ijske
ANtgRt ze; s=I dzRnae< ka smavez hae jata hE.
sgu[ twa
ingRu[ äü
vh @k hI äütÅv
sgu[-inguR[ =ed se dae àkar ka hae jata hE. Apne vaStivk
si½danNdSvêp me< inguR[ haeta hE twa jg¾Nmaid ka hetu bnne pr
sgu[ hae jata hE. #s àkar Apne vaStivk inguR[ êp me< AviSwt rh
kr =I vh =ae< ke Anu·h ke ilye sgu[-sakar Svêp xar[ kr leta hE.
vaStv me< #n daenae< me< kae$ =ed v ANtr nhI< hE. àarM= me< jb
= ke ilye inguR[-inrakar tÅv me< ùdy kae iSwr krna s<=v nhI<
haeta, tb %ske ilye sgu[-sakar Svêp kI kLpna kr lI jatI hE, jEsa
ik géfpura[ me< kha gya hE–‘AmUteR cet! iSwrae n SyaÄtae mUt¡
ivicNtyet!’ (AXyay 44).
sgu[ äü ke 9
Svêp
yaegI %s prmaTma
kae (1) JyaeitSvêp mante hE<. = %se Jyaeit ke mXy me< iv™man
(2) inTytÅv mante hE<. ved %se (3) sTy btlate hE<. }anI jn (4)
inTy v Aa™ tÅv btlate hE<. devg[ %se (5) SveCDamy prm à=u khte
hE<. isÏae< me< ïeó v muinjn %se (6) svRêp deote hE<. =gvan!
z»racayR %se (7) AinvRcnIy bltate hE<. Svy< äüajI %se (8) kar[ae<
ka =I kar[ btlate hE<. =gvan! ze;nag %Nhe< (9) AnNt khte hE<.
äüvEvtRpura[ AXyay 128. #s àkar pura[·Nwae< me< @k hI sgu[tÅv ke
9 Svêp btlaye gye hE<.
yh sb ©D äü
hI hE
‘sv¡ oiLvd<
äü’-yh vedaNt kI crm Anu=Uit hE, ijske ANtgRt ‘yh sb©D †Zyman
jgt! vaStv me< vh prmaTma hI hE’ #s idVy sa]aTkar ka A+yudy
haeta hE. yh sMpU[R †Zyman jgt! äü hI hE–‘pué; @ved< svRm!’. #sI
bat kae ma{fUKyaepin;d† ke ANtgRt #s àkar kha gya hE–‘AaeimTyetd]rimd<
sv¡ tSyaepVyaOyan<0’. yh äü kevl yh sMpU[R jgt! hI nhI< hE,
Aiptu jae ©D #sse AtIt hE, vh =I äü hI hE.
yh ùdy hI %s
prmaTma ka %pliBxSwan hE
jEsa ik êmI ne
kha hE–"How
can I–or anyone else–ever cease being astounded, That He whom
nothing can contain is contained in the heart?".
äüsa]aTkar hI
ivñàem @v< ivñkLya[ kI =avna ke %dy ka @kmaÇ saxn hE
Aaj ke #s AzaNt
s<sar me< svRÇ %s prmaTma ka dzRn kr %skI seva me< tTpr rhne kI
=avna ka A+yudy ATyixk AavZyk hE. ipDle 100 v;ae¡ kI, ijske
ANtgRt twakiwt vE}aink twa smaj ke A=UtpUvR baEiÏk ivkas ka dava
ikya jata hE, vaStivkta yh hE ik #s ipDlI ztaBdI me< 5 krae¤ se
Aixk manvae< ka mhaivnazkarI s<har janbUH kr ikya gya hE AaEr vh
mhanrs<har Aaj =I cl rha hE. yh sb Aiv™a twa %ske kayR=Ut AiSmta,
rag, Öe; v Ai=invez ke kar[ hI hE. yid #s mhaivnazkarI Aiv™a twa
%ske kayae¡ kI inv&iÄ krnI hE tae hme< #s äücetna ka A+yudy krna
hI haega, svRÇ %s prmaTma ke dzRn kr Apne ANtgRt ivñàem twa
ivñkLya[ kI %daÄ =avnaAae< ka s<car krna hI haega. jb tk hm
ïImÑgvÌIta me< kiwt ‘svR=Utihte rta>’ kI =avna ka A+yudy Apne
jIvn me< nhI< kre<ge, tb tk hmara twa #s sMpU[R smaj ka kLya[
As<=v hE. #s ivñ ka àTyek mhan! sNt, cahe< vh iksI =I jait, dez
Awva xmR se sMbiNxt hae, #s ivñVyapI äücetna ka pir[am haeta hE.
yhI äücetna %se sMpU[R s<sar se inrpe] àem krne kI samWyR àdan
krtI hE. ‘yStu svaRi[0’. ‘†te †<h ma imÇSy0’.
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