THE QUEST OF BRAHMAN

Brahman, or Cosmic Self, or Absolute Existence, or Ultimate Reality, or Truth, is Supreme Bliss. Brahman is transcendent as well as immanent. It is beyond human comprehension, eternal, infinite, self-effulgent, formless, attributeless, and not bound by the limitations of time, space, and causation. The quest of Brahman is a spiritual journey aimed at realising one's unity with ultimate reality. It is a process of self-discovery and spiritual development, often involving practices like meditation, yoga, and the study of scriptures. It is a path of self-enquiry, where one seeks to understand one's true nature and overcome the limitations of self-ego emanating from the body-mind-intellect complex and attachment. The enquiry of Brahman, according to Swami Sivananda (Brahmasutras: Text, Word-to-Word Meaning and Commentary, Chapter-1, Section-1), does not depend on the performance of any act. One must know and realise eternal Brahman. Then only one will attain eternal bliss, freedom, perfection, and immortality. One must have certain preliminary qualifications for their search. Why should one enquire about Brahman? The ephemeral nature of sacrifices and other offerings contrasts with the eternal nature of knowledge of Brahman. Life on this earth and life in heaven are transient, attained through one's virtuous deeds. If one knows Brahman, one will enjoy everlasting bliss and immortality. This is why one must begin the quest of Brahman. However, Swami Sivananda suggests in the Brahmasutras (Text, Word-to-Word Meaning and Commentary, Chapter-1, Section-1) that the enquirer seeking Brahman should imbibe certain preliminary qualifications. (a) Nitya-anitya-vastu-viveka (discrimination between the eternal and the non-eternal); (b) Ihamutrarthaphalabhogaviraga (indifference to the enjoyment in this life or in heaven and of the fruits of one’s actions); (c) Shatsampat (sixfold virtues, viz., Sama—control of mind, Dama—control of the external senses, Uparati—cessation from worldly enjoyments or not thinking of objects of senses or discontinuance of religious ceremonies, Titiksha—endurance of pleasure and pain, heat and cold, Sraddha—faith in the words of the preceptor and of the Upanishads, and Samadhana—deep concentration); and (d) Mumukshutva (desire for liberation).

1. Outline

The enquiry of Brahman does not depend on the performance of any acts. One must know and realise eternal Brahman. In response to the question of why one should enquire about Brahman, Swami Sivananda answers that the fruits obtained from sacrifices and similar actions are ephemeral, while the knowledge of Brahman is eternal. Heaven and Earth are temporary, and virtue determines which one you get. If one knows Brahman, one will enjoy everlasting bliss and immortality. This is why one must begin the quest of Brahman, also known as the Truth or the Ultimate Reality. A time comes when a person becomes indifferent to Karmas. He knows that Karmas cannot give him everlasting, unalloyed happiness, which is not mixed with pain, sorrow, and fear. These are part of the worldly life that is subject to the origin, sustenance, and dissolution. Therefore, naturally, a desire arises in him for the knowledge of Brahman, or the all-pervading Cosmic Self, which is above Karmas, which is the source of eternal happiness. A realised soul can apprehend the nature of eternal and infinite Brahman in whatever way, although a finite one cannot comprehend it. Swami Sivananda says in his Brahmasutras commentary (Chapter-1, Section-1, Topic-2, Janmadyadhikaranam) that it is the cause of the world, eternally pure, wise, and free (Nitya, Buddha, Mukta Svabhava). He is the only cause, stay, and final resort of this world. Hence, He is Omnipotent and Omniscient. Self-realisation, Self-expriencing, and truth declared by the Vedantic scriptures enable one in the quest of Brahman. Swami Sivananda asserts one will attain Self-realisation through meditation on Brahman or the truths declared by Vedantic texts and not through mere reasoning. Pure reason (Suddha Buddhi) is a help in Self-realisation. It investigates and reveals the truths of the Scriptures. It has a place also in the means of Self-realisation. Knowledge of Brahman, according to Swami Sivananda, cannot come through mere reasoning. You can attain this knowledge through intuition or revelation. Intuition is the final result of the enquiry into Brahman. The object of enquiry is an existing substance. One has to know this only through intuition or direct cognition (Aparakoshaanubhuti or Anubhava–experience). Sravana (hearing of the Srutis), Manana (reflection on what you have heard), and Nididhyasana (profound meditation) on Brahman lead to intuition. The Brahmakara Vritti, generated from the Sattvic Antahkarana, destroys the Mula-Avidya, or primitive ignorance, the root cause of all bondage, births, and deaths. When the ignorance or veil is removed, Brahman, which is self-effulgent, reveals Itself or shines by Itself in Its pristine glory and ineffable splendour.

2. Scriptures 

In the quest of Brahman, the scriptures hail Him as uncaused, eternal, infinity, self-effulgent, complete, transcendent, immanent, and in so many other ways as best can be acclaimed. The Omniscience of Brahman follows from His being the source of scripture. The aphorism Sastrayonitvat, as explained by Swami Sivananda in his commentary on the Brahmasutras (Chapter-1, Section-1, Topic-3, Sastrayonitvadhikaranam), clearly indicates that only the Srutis (that which is heard) serve as proof of Brahman. As Brahman is the cause of the world, we have to infer that Brahman, or the Absolute, is omniscient. As the scripture alone is the means of right knowledge with reference to Brahman, the proposition laid out in Sutra 2 becomes confirmed. Brahman is the world's Creator, Sustainer, and Destroyer, as well as the source of and revealed by scriptures. As Brahman is beyond the reach of the senses and the intellect, He can be apprehended only on the authority of the Srutis (that which is heard), which are infallible and contain the spiritual experiences of realised seers or sages. The Srutis declare that Brahman Himself breathed forth the Vedas. Therefore, Swami Sivananda explains, He who has brought forth the Srutis, or the Vedas, which contain such wonderful divine knowledge, must be all-knowing and all-powerful. The scriptures illuminate all things like a searchlight. Scripture is the source or the means of right knowledge through which one has a comprehensive understanding of the nature of Brahman. Srutis furnish information about what is not known from other sources. It cannot be known by other means of knowledge independently of the Srutis. Brahman is formless, colourless, and attributeless. Hence, it cannot be grasped by the senses by direct perception.

According to the Upanishads, the universe and all living things arise from Brahman, the Cosmic Self, which is the fundamental reality.  During his conversations with the sage King Janaka, Ashtavakra proclaims, "I am awareness" (Ashtavakra Gita, 1.9, 1.13–14, 11.6). Realising, “I am not the body, nor is the body mine. I am awareness”, one attains the supreme state and no longer remembers things done or undone. It arises, contends Ashtavakra Gita (11.6), when a person is in harmony with Brahman, the Universal Self, or the Cosmic Self and beyond the body-mind-intellect system.  As an essential component of Reality, it transcends the body-mind-intellect system to become one with the Universal Self rather than being a byproduct of it. 

The Upanishads contain aphoristic sayings that aid in self-reflection and self-awareness. The Mahavakyas, or Great Sayings, are profound aphorisms from scriptures that posit the essential identity between the Ātman (inner spirit or self) and Brahman (Absolute Existence or Supreme Being): "Prajñānam Brahma" in the Aitareya Upanishad (3.3), which means "Consciousness is Brahman," "Ayam Ātmā Brahma" in the Mandukya Upanishad (1.2), which means "This Self (Atman) is Brahman," "Tat Tvam Asi" in the Chāndogya Upanishad (6.8.7), which means "Thou art That," and "Aham Brahmāsmi" in the Brihadāranyaka Upanishad (1.4.10), which means "I am Brahman." In the Taittiriya Upanishad (3-1) elaborates this way: Bhrigu Varuni went to his father, Varuna, saying, Sir, teach me Brahman.” Varuna said, 

bhṛgurvai vāruṇiḥ . varuṇaṃ pitaramupasasāra .

adhīhi bhagavo brahmeti. tasmā etatprovāca.

annaṃ prāṇaṃ cakṣuḥ śrotraṃ mano vācamiti.

tagͫhovāca. yato vā imāni bhūtāni jāyante.

yena jātāni jīvanti.

yatprayantyabhisaṃviśanti. tadvijijñāsasva. tadbrahmeti.

sa tapo’tapyata. sa tapastaptvā... 1... iti prathamo’nuvākaḥ...

Bhrgu, the well-known son of Varuna, approached his father, Varuna, and requested, ‘O revered Sir, teach me Brahman.’ Varuna said thus to him (Bhrgu): ‘Food, Prana (the life force), the eyes, the ears, the mind, and the speech are Brahman. To him (Bhrgu), he, Varuna, again said, ‘Crave to know well that from which these beings are born; that by which, having been born, these beings live and continue to exist; and that into which, when departing, they all enter. That is Brahman.’ It says (Taittiriya Upanishad – Brahmananda Valli, 2-0), Brahman embodies satyaṃ jñānamanantaṃ brahma, or Real, Knowledge, and Infinity.

The Yoga-Vasistha (1.1.1) acclaims the Eternal, Brahman. Om, salutation to that Reality from whom all beings proceed, by whom they are manifest, upon whom they depend, and in whom they become extinct. He is the knower, the knowledge, and all that is to be known. He is the seer, the act of seeing, and all that is to be seen. He is the actor, the cause, and the effect; therefore, salutation to He who is all knowledge himself. We extend our salutations to He who is the embodiment of supreme bliss, the source of the dews of delight in both heaven and earth, and the essence of all life.

3. Remarks 

The quest of Brahman is a focused spiritual practice aimed at realising the ultimate reality, Brahman. It involves deep contemplation on Brahman to transcend worldly illusions and connect with one's true self. This practice, rooted in the teachings of the Scriptures, emphasises the importance of concentrating the mind and spirit to achieve liberation from ignorance. Meditation on Brahman is considered fundamental for spiritual enlightenment and understanding one's identity with Supreme Self, ultimately fostering self-realisation and higher consciousness.

-Asutosh Satpathy 

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