by Sri Bmal Mohanty
VOL No. 29
June . 2003

ATTEMPTS TO DESCRIBE BRAMHAN - Part 3

"Based on the lectures by Sri Bimal Mohanty"

In Chandogya Upanishad from the dialogue between Narada and Sanatkumar you can get an idea of the wide variety of subjects our vedic literature embraced. Not only the four mula vedas but from history to mythology, from rites to mathematics, study of natural forces, from mineralogy to logic, ethics, etymology, science of elements, weaponery, zoology, arts and culture, physical well being etc. All these are covered. And in this, one subject which is well covered, happens to be 'vyakarana' or grammar. Vyakarana as a section is a part of Vedas itself. You do not see that in any other religious scripture that teaches spirituality. It is like the book of knowledge complete with instructions as to how to read and make use of that book of knowledge.

Why grammar is part of the source knowledge? This is because it was realised, that if truth is to be expressed, it has to be expressed correctly and without ambiguity. And for correct and unambiguous expression grammar is essential lest the truth becomes obscure.

Thus grammar came to the creation as part and parcel of knowledge and descended directly from the Divine as integral to the Vedas. It was so, to uphold the purity of expression of truth for all time to come.

But truth, the Bramhan, can be seen from many angles, to reveal some of its myriad facets. Thus the tool of expression also must allow unlimited expressive power of this object of expression. Only a perfect language can fulfil this task. Hence we have sanskrit.

Why should we speak so much about sanskrt when our topic is adhyatma? Because once you have some idea about how each word, each sentence, each sound when singly and collectively contemplated upon, expands the very thought process and understanding, you can not but be fascinated. It takes the mind away to an entirely another world of intense joy of discovery and ecstasy of realisation. And that is what we need for understanding Bramhan. We have to simply transcend to another world- the world of the divine- where rules of the material world do not apply. To get any glimpses of Bramhan transcending to another world is essential, another world of discovery, and the ecstasy of ananda that comes out of that discovery.

It is only through sanskrit, the expression satyamekam vipra vahudha vadanti sounds logical. The truth is one, the wise men explain it in many, many ways.

This in one way is the reason for so many interpretations of a single theme, which is often extremely fascinating.

However it is to the credit of these intellectuals that after exploring many directions, they all return to that single goal or objective that is Bramhan. By interpreting in different ways, they were not playing intellectual games. The objective seems to be not to leave any stone of doubt unturned. Every angle of vision is important but the centre is fixed as the hub of the moving wheel with many spokes. The principles of research are clear, set out right from the times of Vedas :

Samaani va aakutih - let our aim be one and same. The aim is to understand "that Bramhan" whose existence is not a subject of debate by any one. To this aim in front of us let all our minds and thoughts be united and focussed -

samaanam manah saha cittamesam - And while doing so - saha virjyam karavaavahai - let us work vigorously united together. Further more, Tejaswvinauh adhitamastu - may what we study be well studied and above all, - let there be no quarrelling or unnecessary bickering with each other - ma vidvisaavahai.

All these are thoughts from very evolved and far seeing minds for whom spiritual pursuit of the highest order was the way of life. The real duradrstaas.

Having acquired some knowledge of the medium of description to express this difficult topic of Bramhan let us spend some time in understanding this expression - the sruti itself- before we go to the subject. That will be in the next chapter.