Brahman

Brahman

by Swami Sivananda

You dream sometimes that you are dead and that your relatives are weeping. Even in that supposed death state, you see and hear them weeping. This clearly indicates that even after apparent death, life really persists. You exist even after the physical sheath is thrown out. That existence is the Atman or the big I.

In Brihadaranyaka Upanishad II-4,13, you will find: Then by what should he see whom? This clearly indicates that Atman is not an object of perception. It is always the knowing subject. There is neither an agent nor an object of action, nor an instrument. In the physical plane only, there is the Triputi or the triad, viz., seer, sight and seen. Who can know the Knower? How should one know Him by whom he knows all this? You could not see the seer of sight; you could not hear the hearer of the hearing; you could not perceive the perceiver of perception; you could not know the Knower of Knowledge.

What you see is Bhava Padartha. Padartha means a thing. That which exists is Bhava. When you say; It is very, very big, it is very, very sweet, London is a very, very big city, this very indicates Abhava Padartha. It cannot be conceived even by the mind. Brahman or the Absolute comes under the category of Abhava Padartha because it is infinite.

All differences are due to Upadhis or limiting adjuncts. As the limiting adjuncts are illusory or false, the differences caused by them are also false. Therefore Brahman alone, who is one without a second, is the balance left behind. He alone exists in the three periods of time.

You will realise that the Lord whom you in ignorance worship as separate from yourself is not far from you, is not dwelling outside. He is the Self or Atman residing in the chambers of your heart. He is the Inner Ruler.

Call it by whatever name you like, rest or peace, perfection or freedom, fullness or life or Nirvana, Nirvikalpa Samadhi or Sahaja Avastha, Kaivalya or Moksha, towards it you strive in all activities unconsciously as these transient mundane objects do not give you full satisfaction. Every movement of the foot is towards Satchidananda Brahman. Even a rogue or a vagabond is marching towards that immortal city of Brahman though he is in a circuitous or zigzag path.

Brahman – Supreme Reality, Pure Consciousness, and Eternal Truth

Brahman is the supreme reality taught in Vedanta. It is infinite, eternal, changeless, all-pervading, and beyond every limitation of name, form, time, place, and object. It is not merely a concept for discussion or a distant power separate from life. It is the very foundation of existence, the silent truth behind the universe, and the deepest reality of the self.

The world appears full of variety. There are mountains, rivers, stars, bodies, thoughts, emotions, people, animals, and countless experiences. All these forms arise, change, and disappear. Nothing in the visible world remains exactly the same. Vedanta asks the seeker to look beyond changing names and forms and discover the unchanging reality that supports them all.

Brahman is often described as Sat-Chit-Ananda. Sat means pure existence, Chit means pure consciousness, and Ananda means bliss or fullness. These are not ordinary qualities added to the Absolute. They point to its very nature. It is existence itself, because nothing can appear without existence. It is consciousness itself, because every experience is known only through awareness. It is bliss itself, because real completeness belongs to the infinite alone.

The mind usually understands things by comparison, shape, color, size, action, and relationship. But the supreme truth cannot be measured in this way. It has no boundary, no beginning, and no end. It is not born, because birth belongs to limited forms. It does not die, because death belongs to what changes. It is the reality in which all change appears.

Vedanta explains this through simple illustrations. Many ornaments may appear as ring, chain, bracelet, or crown, but their substance is gold. Waves may rise and fall in different shapes, but their substance is water. Pots may appear separate, but the space within them is never truly separate from infinite space. In the same way, the many forms of existence rest upon one underlying reality.

Brahman is not far from the seeker. It is not something to be found only in the sky, in a temple, in a scripture, or after death. It shines as the innermost self, the witnessing consciousness within. The body is known, the mind is known, thoughts are known, and emotions are known. The awareness that knows them all is closer than anything else.

Ignorance makes a person identify with the body and mind. They say, “I am weak,” “I am sad,” “I am the doer,” “I am incomplete,” and “I need outer things to be happy.” These ideas arise because the true nature of the self is forgotten. When knowledge dawns, the seeker understands that the real self is not limited by the body, mind, senses, intellect, or ego.

Brahman cannot be grasped as an object, because it is the light by which all objects are known. The eyes see forms, but awareness knows seeing. The ears hear sounds, but awareness knows hearing. The mind thinks thoughts, but awareness knows thought. Even doubt and ignorance are known because consciousness is present. This consciousness is not produced by any single thought; it is the background of all thought.

The realization of the Absolute requires purity of mind. A mind filled with anger, greed, jealousy, pride, fear, and selfish desire cannot easily understand subtle truth. Truthfulness, compassion, humility, self-control, devotion, meditation, and selfless service make the mind calm and clear. A pure mind becomes like a clean mirror that reflects spiritual wisdom.

Brahman is approached through discrimination and enquiry. The seeker reflects: What is permanent and what is temporary? What is the self and what is the non-self? Am I this changing body? Am I this restless mind? Am I the ego that appears and disappears? Through such enquiry, false identities become weak, and the witnessing self becomes clearer.

Meditation helps make this understanding steady. Sit quietly and observe the body, breath, thoughts, emotions, and sense of individuality. Everything observed is changing. The observer remains. Resting in that observing awareness turns Vedantic teaching from theory into living experience. Slowly, the seeker begins to feel inner peace that does not depend completely on outer conditions.

The knowledge of the supreme reality also changes daily life. A person becomes less fearful, less attached, and less egoistic. They see the same consciousness shining in all beings and develop compassion, respect, and universal love. Work continues, duties continue, relationships continue, but inwardly there is greater balance and freedom.

This truth should not become a matter of pride. To speak of the Absolute without humility is not real wisdom. True knowledge softens the heart, purifies conduct, and removes selfishness. The more deeply one understands Vedanta, the more naturally one becomes peaceful, kind, simple, and steady.

In the end, Brahman is the one eternal truth behind all names, forms, experiences, and states. It is the source of existence, the light of consciousness, and the fullness of bliss. Though hidden by ignorance, it is never absent. Through discrimination, meditation, purity, devotion, self-inquiry, and steady contemplation, the seeker realizes the supreme reality as the true self and attains peace, fearlessness, and liberation.

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