Superphysics
The World of Duality & Transcendental Nature of Brahman
7 minutes • 1334 words
Table of contents
Sri Ramakrishna’s conversation now turned to the Knowledge of Brahman.
Brahman is beyond vidyā and avidyā, knowledge and ignorance. It is beyond maya, the illusion of duality.
The world consists of the illusory duality of knowledge and ignorance. It contains knowledge and devotion, and also attachment to ‘Woman and gold’; righteousness and unrighteousness; good and evil.
But Brahman is unattached to these. Good and evil apply to the jiva, the individual soul, as do righteousness and unrighteousness; but Brahman is not at all affected by them.
One man may read the Bhagavata by the light of a lamp, and another may commit a forgery by that very light; but the lamp is unaffected. The sun sheds its light on the wicked as well as on the virtuous.
How then can one explain misery, sin, and unhappiness?
Misery, sin, and unhappiness apply only to the jiva. Brahman is unaffected by them. There is poison in a snake. Others may die if bitten by it. But the snake itself is not affected by the poison.
What Brahman is cannot he described. All things in the world - the Vedas, the Puranas, the Tantras, the six systems of philosophy - have been defiled because they have been read or uttered by the tongue, like food that has been touched by the tongue.
Only the Brahman has not been defiled in this way. No one has ever been able to say what Brahman is.
(to his friends): “Oh! That is a remarkable statement. I have learnt something new today.”
A man had two sons. The father sent them to a preceptor to learn the Knowledge of Brahman.
After a few years, they returned from their preceptor’s house and bowed low before their father. Wanting to measure the depth of their knowledge of Brahman, he first questioned the older of the two boys.
‘My child,’ he said, ‘You have studied all the scriptures. What is the nature of Brahman?’
The boy explained Brahman by reciting various texts from the Vedas. Then he asked the younger son the same question.
The boy remained silent and stood with eyes cast down. No word escaped his lips. The father was pleased and said to him: ‘My child, you have understood a little of Brahman. What It is cannot be expressed in words.’
Parable of ant and sugar hill
Men often think they have understood Brahman fully. Once an ant went to a hill of sugar.
One grain filled its stomach. Taking another grain in its mouth it started homeward. On its way it thought, ‘Next time I shall carry home the whole hill.’ That is the way shallow minds think. They don’t know that Brahman is beyond one’s words and thought. However great a man may be, how much can he know of Brahman? Sukadeva and sages like him may have been big ants; but even they could carry at the utmost eight or ten grains of sugar!
“As for what has been said in the Vedas and the Puranas, do you know what it is like? Suppose a man has seen the ocean, and somebody asks him, ‘Well, what is the ocean like?’
The first man opens his mouth as wide as he can and says: ‘What a sight! What tremendous waves and sounds!’ The description of Brahman in the sacred books is like that.
It is said in the Vedas that Brahman is of the nature of Bliss - It is Satchidananda.
“Suka and other sages stood on the shore of this Ocean of Brahman and saw and touched the water. According to one school of thought they never plunged into it. Those who do, cannot come back to the world again.
Parable of salt doll
“In samādhi one attains the Knowledge of Brahman - one realizes Brahman. In that state reasoning stops altogether, and man becomes mute. He has no power to describe the nature of Brahman.
“Once a salt doll went to measure the depth of the ocean. (All laugh.)
It wanted to tell others how deep the water was. But this it could never do, for no sooner did it get into the water than it melted. Now who was there to report the ocean’s depth?”
A DEVOTEE: “Suppose a man has obtained the Knowledge of Brahman in samādhi. Doesn’t he speak any more?”
Sankaracharya retained the ’ego of Knowledge’ in order to teach others. After the vision of Brahman a man becomes silent. He reasons about It as long as he has not realized It.
If you heat butter in a pan on the stove, it makes a sizzling sound as long as the water it contains has not dried up. But when no trace of water is left the clarified butter makes no sound.
If you put an uncooked cake of flour in that butter it sizzles again. But after the cake is cooked all sound stops. Just so, a man established in samādhi comes down to the relative plane of consciousness in order to teach others, and then he talks about God.
“The bee buzzes as long as it is not sitting on a flower. It becomes silent when it begins to sip the honey. But sometimes, intoxicated with the honey, it buzzes again.
“An empty pitcher makes a gurgling sound when it is dipped in water. When it fills up it becomes silent. (All laugh.) But if the water is poured from it into another pitcher, then you will hear the sound again.
(Laughter.)
Rishis of Ancient India
“The rishis of old attained the Knowledge of Brahman. One cannot have this so long as there is the slightest trace of worldliness. How hard the rishis laboured!
Early in the morning they would go away from the hermitage, and would spend the whole day in solitude, meditating on Brahman. At night they would return to the hermitage and eat a little fruit or roots.
They kept their minds aloof from the objects of sight, hearing, touch, and other things of a worldly nature. Only thus did they realize Brahman as their own inner consciousness.
“But in the Kaliyuga, man is totally dependent on food for life. He cannot shake off the idea that he is the body.
In this state of mind, it is not proper for him to say, ‘I am He.’ When a man does all sorts of worldly things, he should not say, ‘I am Brahman.’
Those who cannot give up attachment to worldly things, and who find no means to shake off the feeling of ‘I’, should rather cherish the idea ‘I am God’s servant;
I am His devotee.’ One can also realize God by following the path of devotion.
Jnani and Vijnāni
The jnani gives up his identification with worldly things, discriminating, ‘Not this, not this’.
Only then can he realize Brahman. It is like reaching the roof of a house by leaving the steps behind, one by one. But the vijnāni, who is more intimately acquainted with Brahman, realizes something more. He realizes that the steps are made of the same materials as the roof: bricks, lime, and brick-dust.
That which is realized intuitively as Brahman, through the eliminating process of ‘Not this, not this’, is then found to have become the universe and all its living beings.
The vijnāni sees that the Reality which is nirguna, without attributes, is also saguna, with attributes.
“A man cannot live on the roof a long time. He comes down again. Those who realize Brahman in samādhi come down also and find that it is Brahman that has become the universe and its living beings.
In the musical scale there are the notes sa, re ga, ma, pa, dha, and ni. One cannot keep one’s voice on ’ni’ a long time.
The ego does not vanish altogether.
The man coming down from samādhi perceives that it is Brahman that has become the ego, the universe, and all living beings. This is known as vijnāna.
