Our Sastric Vidvans have laid down that in order to establish the essence and authority of a philosophical work, we must follow specific methodology such as upakrama. Because it is impossible to describe all of them in the constraints of this piece, we can only consider the abhyāsa method. abhyāsa means repeating the same subject over and over in consonance with the context. The sentences (from the Bhagavatam) cited below should hopefully make scholars and thinkers reassess their views as to the philosophical direction which the Bhagavatam points to. The Parabrahman is second to none. Nothing else exists apart from it.
1. Everything that is perceived through the mind or speech or sight or through other sense organs, all of it is “I, and nothing but I.” Understand this truth through philosophical contemplation. (11.13.24)
2. Nature is the applicatory cause for the effect known as the world. The Purusha is the supervisory edifice for Prakrti. Time is what brings disturbance to Prakrti. I, who am verily the Parabrahman is also the three: Prakrti, Purusha and Time. (11.24.19)
3. The Ultimate Truth does not have distinctions. If anyone thinks that distinctions exist, such a person is ignorant. However, the distinctions that are manifested in the world are akin to microcosmic and macrocosmic Space, akin to the Sun inside water and in the sky, and akin to the air that exists inside our body and in the atmosphere. It is a mere apparition. (12.4.30)
4. Time, space, operation, doer, cause, activity, knowledge, matter, and fruit – through Maya, Sri Hari has manifested as these nine forms. (12.11.31)
5. nānyad bhagavataḥ kiñcid bhāvyaṃ sadasadātmakam (2.6.32). There is nothing in this world that is beyond Bhagavan.
More such phrases and verses may be seen: 2.6.15, 2.6.41, 2.7.39, 2.5.14, 6.4.47, 6.16.51, 8.3.3., 11.13.31, 11.28.6, 11.28.19, 12.11.31.
The Paramatman is Attribute-less, Unqualified, Pure Knowledge and shows himself with attributes due to Maya.
1. Sattva, Rajas and Tamas—these are the attributes of Buddhi and not that of the Atman. (11.13.1)
2. na vidyate yasya ca janma karma vā
na nāmarūpe guṇadoṣa eva vā (8.3.8)
Paramatman has no material birth, activities, name, form, qualities or faults. To fulfil the purpose for which this material world is created and destroyed, He assumes name and form through the power of Maya.
3. niṣedhaśeṣo jayatādaśeṣa: (8.3.24)
When we begin to reject forms and attributes, the thing that ultimately remains is Brahman. May Glory be to It!
4. nirviśeṣāya sāmyāya namo jñānaghanāya ca (8.3.12)
I offer my obeisance unto the Brahman, who has no material qualities but who accepts the three qualities goodness, passion and ignorance within this material world.
5. All the gunas take refuge in me who is without attributes and absolute. (11.13.40)
See also: 11.29.20, 1.2.31, 4.20.7, 4.21.34, 8.6.11.
All of Creation is the mental sport of Maya. The physical world is not the truth, but an illusion.
1. The world which is tangible in the Atman should be considered as an illusion after firm contemplation. After that, it must be discarded and the person should be immersed in the real Self. It must never be recalled. (11.19.27)
2. This Rajasic Creation which is the consequence of the interplay of the Five Elements will show itself as manifested although it doesn’t exist. (11.28.22)
3. That which reveals itself both through normal and special emotions is all an illusion. (12.4.28)
4. I have told you in a condensed fashion all the different forms of my Vibhuti (Exalted Existence). These are all imaginary appearances of emotions and not Ultimate Truths. If one were to verbalise them, they are akin to flowers in sky. (11.16.41)
5. avidyayā manasā kalpitāste
yeṣāṃ samūhena kṛto viśeṣaḥ || (5.12.9)
The special creations such as this earth and others which are made by the collection of atoms, those atoms are the creations of the mind through the power of Avidya.
The world created by the forces of Maya, which reveals in the Atman, is “avidyāracita svapnagandharvanagaropama.” The Bhagavatam clearly says this in 4.12.15.
For more, see: 11.13.34, 7.15.58, 4.29.35, 11.19.1, 11.22.54, etc.
“jīvo bramhaiva nāparaḥ”
1. I am the Ishwara, jīva, guṇa, guṇi and Everything. Nothing apart me exists anywhere. (11.16.38)
2. A Muni must constantly contemplate upon on me in solitude from a perspective of indivisibility. (11.18.21)
3. ‘Maharaja Parikshita: “I am Brahman, the Eternal Abode. I am also the Highest State, Brahman.” Fix your Consciousness in this Unqualified and Stainless Brahman. (12.5.11)
4. ātmanasya parasyāpi yaḥ karotyantarodaram |
tasya bhinnadṛśo mṛtyur vidadhe bhayamulbaṇam || (3.29.26)
Even to a person who sees the slightest of difference between him and the Paramatman, Death will cause enormous fear in him.
5. ahaṃ bhavān na cānyastvaṃ tvamevāham vicakṣvabhoḥ |
na naḥ paśyanti kavayacchidram jātu manāgapi || (4.28.62)
I am you. You are not different. Realize that you are me! The Jnanis never detect any difference between us.
See also: 1.5.27, 11.3.4, 5, & 6, 11.3.37, 11.12.17, 3.29.24, 3.33.26, 4.28.42, 4.31.18, 83.3.13, etc.
The Nature of Moksha
1. When a pot is broken, the space inside it once again merges into the ethereal Space. In the same manner, from the True Knowledge of the Atman, when the (attachment towards) body perishes, the jīva once again becomes one with Brahman. (12.5.5)
2. (After this discourse), Maharaja Parikshita became a Great Yogi. He became unattached and free from all doubts and became one with the Brahman. (12.6.10)
3. A bee known as Peśaskāri bring an insect and places it inside a niche in a wall. That insect keeps contemplating on the bee without giving up its original bodily form, and eventually acquires the nature of the bee itself. (In the same manner, the person who meditates upon me will verily become me: 11.9.23).
4. Avidya causes bondage. Vidya grants Moksha or freedom from bondage. In reality, the worldly life does not exist. Both bondage and freedom appear as much due to the Maya created by me. Worldly life is akin to a dream. (11.1.11 through 4)
|| satyaṃ jñānaṃ anantaṃ brahma; ānando brahma ||
1. Kevalānubhavānandasandoho nirupādhikaḥ (11.9.18)
2. vijñānam etat triy-avasthamaṅga (11.28.20)
3. viśuddhaṁ kevalaṁ jñānaṁ pratyak samyag avasthitam |
satyaṁ pūrṇam anādy-antaṁ nirguṇaṁ nityam advayam || (2.6.26)
4. jñāna-mātraṁ paraṁ brahma paramātmeśvaraḥ pumān (3.32.26)
Condemnation of Duality
1. dvaite dhruvārtha-viśrambhaṁ tyajopaśamam āviśa (6.15.26)
2. kiṁ bhadraṁ kim abhadraṁ vā dvaitasyāvastunaḥ kiyat (11.28.4)
Praise of Advaita
bhāvādvaitaṁ kriyādvaitaṁ dravyādvaitaṁ tathātmanaḥ | vartayansvānubhūtyeha trīn svapnān dhunute muniḥ || (7.15.62)
māyāsṛṣṭāṃ nikhilajagatīmātmanānupraviśya
kṣemāyāsyā hariharavirincābhidānaṃ dadhānaḥ |
śreyaḥprāptyai sugamapadavīmuddhavavyājatosmān
yovāśāsīt sa paramaguruḥ stūyatāṃ vāsudevaḥ ||
naranākṛtiyaṃ taḻardum
paratattvada permeyaṃ prabhodhisi dhareyaṃ |
poreyute duruḻara tariyute
guruvāgiha kṛṣṇanemage nīḍuge śubhamaṃ ||
He who donned the human form
And extolled the glory of the philosophy of Brahman on Mother Earth
Protecting us, destroying the wicked
He who became our Guru, may that Krishna grant us auspiciousness.
***
To be continued
