Tuesday, March 07, 2006
Story 1 Yajna at Naimisaranya
Srimad Bhagavatham – A Spiritual Insight - Story 1 Yajna at Naimisaranya
Slokas (Skanda 1 Chapter 1)
I contemplate on that Ultimate Reality from whom this world has taken birth, in which the world remains or exists, into which the world merges or gets destroyed – and that which is known through the logic of Anvaya and Vyatireka in the various objects of the world, who is all-knowing and ruler of the illusory world, who taught the reality to Brahma, without knowing whom the various saints falter into the illusion of Maya, in whom the world is unreal as the water seen in desert due to sunrays, who remains ever steadfast in his natural state beyond the powers of Maya.
The fruit which has fallen out of the mouth of Shuka and is full of nectar and divine bliss & which has come from the wish-fulfilling tree of the Vedaas --- whose essence is Bhagavatham – O Seekers of the reality! Drink this essence in the world as long as the Ego remains.
In Naimisharanya which is Animisha Kshetra (the abode of Animishan – one who is changeless which is Brahman or the Self), Seers (who seek after the reality) of Shaunaka and others started a yajna which lasts for thousand years for the attainment of sensual pleasures in heaven (attainment of Svarga is the highest worldly pleasure that one can attain and ordained by the Vedas).
They (the Shaunaka Sages) once after completing their morning rituals approached Suta Ugrasrava (Suta is one whose father is Kshatriya and whose mother is a Brahmin) after properly washing his feet etc (with due respect and humility) and questioned his thus:
Please tell us about that Avataaar and glory of Vishnu or the ultimate reality which is pure and auspicious in nature and whose leela or sportive play is this world created out of himself & out of his own Maya (which means the world is only an illusion).
Explanation
Srimad Bhagavatham starts with a beautiful description of the Ultimate reality and the statement that “Let us contemplate on the ultimate reality”. Any work in Vedanta or the scriptures will start with a propitiation of the Ultimate reality in the form of a God or in its real form itself. Here Bhagavatham beautifully brings out the description of the Ultimate reality of Brahman who is being offered prostrations in the form of contemplation in the first sloka itself.
What is the Ultimate Reality????
The Reality is that from which the world has taken birth, in which the world exists & into which the world merges into at the time of destruction. The pot which comes from Mud and has Mud as its substratum and merges into Mud cannot be different from mud at all. Similarly the world cannot be different from the reality. This is what the first few worlds tell. Thus, the world is merely an illusion of names and forms in the ultimate reality of Brahman or Consciousness which is all-knowing – since it is the Only object present and it is the substratum of t he illusory world, it must be all-knowing.
JANMAADI ASYA YATHAH – That from which world has come – this is the second sutra of Brahma Sutra.
Taittiriya Upanishad says about the same
Yena sarvaani bhootani jaayanthe
Yena jaataani jeevanthi
Yat pratya abhisamvishanthi
Tad vijijnaasasva Tad Brahma ithi
That from which all the beings have come, that in which all beings exist & that into which all beings merge – that is to be known, know that to be Brahman or Consciousness.
How to know about the ultimate reality????
Through the logic of Anvaya and Vyatireka.
If Consciousness is there, world is there – this is Anvaya or co-existence.
If Consciousness is not there, then world is not there – this is Vyatireka or co-absence.
Therefore according to this logic, Consciousness is the reality & the world is only dependent on Consciousness. Consciousness is thus a CONSTANT & the world is a VARIABLE which depends on the CONSTANT (according to basic Mathematics). It is thus very well known that all variables only mere illusions in the CONSTANT which alone is real. Similarly the world is a mere illusion in the reality of Consciousness.
Is Consciousness Brahman???
Yes, Upanishad says it --- PRAJNAANAM BRAHMA – Consciousness is Brahman. Brahman means that which is seen as the world, that which is present everywhere. Consciousness is that which is seen as the world & it is Consciousness which is present everywhere (as the world is only Consciousness).
Is the Self Brahman??? Am I Brahman????
Yes, I am of the nature of Consciousness because I means Existence. Existence is illumined by Consciousness alone (Existence is Consciousness alone). Therefore I am Brahman – Aham BRAHMA ASMI. This Self which is “I” is Brahman – AYAM ATMA BRAHMA
Maharshi says in Upadesa Saram 23
Sattva bhaasikaa chitkva vetara
Sattayaa hi chit chittayaa hi aham
There is nothing apart from Consciousness to illumine Existence. Therefore Existence is Consciousness & I am Consciousness (Since I always exist beyond time and in all the three times of past, present & future as the substratum of time).
What is the example for the illusoriness of the world???
Anything that has to be proved in Vedanta is told with the help of a day-to-day life example. The world is illusory like water seen in desert due to the rays of the sun. The water in the desert doesn’t exist at all (for one who has known the reality of desert), but only seems to exist as an illusion in desert. Even if water is seen in the desert, it is not water that is being perceived but it is perception of desert alone. Hence, the water is unreal from the perspective of a person who knows the reality that there is no water in the desert. Similarly the world is temporary and changing & is only a mere illusion in the reality of Brahman or Consciousness. As the water is illusory for a person who doesn’t know the reality of desert (and hence perceives the desert), similarly the world is illusory for a person who doesn’t know the ultimate reality or hasn’t experienced it (and hence perceives the world). But for the person who knows that there is no world but only Brahman, the world is unreal. Hence Bhagavatham says that TRISARGO MRISHA – the three worlds are unreal.
Then why is the world seen????
The world is seen because of ignorance of the ultimate reality. Once the reality is known, the world ceases to exist & only Brahman, one without a second exists.
Now, the question comes who created the world (even though it is an illusion, it must have an illusory creator)???
Srimad Bhagavatham in accordance with Vedanta or Upanishads says that the world was created from Lord Brahma who was given the truth and the scriptures by Brahman or the ultimate reality.
Svetaswatara Upanishad proclaims
Yo Brahmaanam vidhadhaathi poorvam
Yo vai vedaascha prahinothi tasmai
That Brahman who created Brahma in the first place & passed to him the four Vedas, I offer my prostrations to him.
What is the cause of the illusory world???
Any thing or effect should have a cause. An illusory world also will have an illusory cause as well as a real cause. The real cause of the world (the word cause is only with respect to the illusory world – Brahman ceases to be the cause of the world once it is known) is Brahman or Consciousness. The illusory cause of the world is Maya which is the power of Brahman or Consciousness. The power of Maya is indescribable, it itself being an illusory power only of Consciousness. As it is an illusory power, it can create anything that cannot be proved through logic. Hence it is anirvachaneeya or indescribable. But once Brahman is known, Maya ceases to exist – it vanishes as it is only an illusory power which is created or exists only because of ignorance of the reality of Brahman. YA MAA SAA MAAYA – that which is not there is Maya. This is the ultimate reality of Maya or the illusory power of Brahman. But when a person sees the world, he has to accept Maya – the illusory power. Hence at that time it is YUKTIVIHEENA PRAKAASHASYA SAMJNA MAAYA – that which is beyond logic is called Maya. But for a realized self, there is no Maya (even though the world might be seen or Maya might be present – he doesn’t perceive it as he perceives only Brahman or the ultimate reality which is one without a second), but only Brahman or Consciousness.
It is very much obvious that the reality which is the substratum for the illusion will be beyond the illusion & unaffected by the illusion & controller of the illusion. Hence, Brahman or Consciousness is beyond Maya which is only an illusory power of itself. Hence, the Lord or Brahman is beyond Maya and controller of Maya.
Hence Krishna says in Gita
Daivi hi esha gunamayi mama maaya duratyaya
Maam eva ye prapadhyanthe mayaam etaam taranthi te
My power of Maya is made up of three gunas of Sattva, Rajas and Tamas – it is very tough to conquer. But those who take refugee in ME will easily conquer it.
Here by ME Krishna means Brahman and not the form of Krishna. When the reality of Brahman is known through taking refugee in the reality, Maya which is only an illusion in it vanishes & hence it is conquered.
Srimad Bhagavatham – An essence of Amrita or Nectar
After having explained about the ultimate reality, now Srimad Bhagavatham tells about its own nature. Bhagavatham is the essence of the fruit that has come out of tree of Vedas and out of the mouth of Suka. Vedas are the source of Brahman or the ultimate reality. Hence here Bhagavatham says that it is not a separate work propounding a new theory or philosophy but it is only propounding the reality that is put forth in the Vedas (the Upanishadic portion of the Vedas) which are like wish-fulfilling tree (whatever one desires from the Vedas he gets it through the Vedas, even if they are worldly desires). Suka in the second sloka has two different meanings. The normal meaning is a PARROT. A fruit which has been bitten by a parrot tastes sweet. Hence Bhagavatham which is the essence of the fruit bitten by a PARROT will be very sweet. Suka here also means the Brahma Rishi Suka, son of Veda Vyaasa. Bhagavatham is considered to be given first to King Parikshit by Suka – hence Bhagavatham is the essence of the fruit which has come out from the mouth of Suka Brahma Rishi.
What is the nature of the fruit???
The fruit is of the nature of AMRITA or nectar. Any person who reads Bhagavatham and realizes the reality which it propounds will attain immortal nature which is his own inherent and real nature.
Bhagavatham as a means to emphasizing that this reality has to be remembered at all times tells that SEEKERS of the reality should always drink the nectar of Bhagavatham (only continuous rememberance of the Reality or contemplation of the Reality can remove the ignorance veil that has veiled the reality about one’s own real nature).
The world – a place of ACTION
The world is a KSHETRA of temple of ANIMISHAN – ANIMISHAN is that which remains changeless or without changes. There is only one thing in the world which is changeless (changeless substratum of the changing world). This is Brahman or one’s own real nature of Consciousness. This world is a temple of Consciousness, the abode of Consciousness – because the world itself is Consciousness only & through this world, one has to realize its substratum of Consciousness or Brahman).
Naimissaranya is the place where the sages starting from Shaunaka were doing a yajna lasting for 1000 years for the attainment of Heaven.
Naimi means the stokes of a wheel. Sheeranam means whirling. The world is Naimissaranyam meaning that which is always whirling like a wheel in action. Everyone in the world is doing one action or the other. Why are actions being performed???? For satisfying one desire or the other, we do actions. The highest fruit that one can get from actions in the world is HEAVEN. This Heaven is not eternal as we normally think. A person who goes to heaven goes with an account of the fruits of the actions he has achieved. Once this account becomes nill, he has to return back to the Earth.
Thus, Bhagavatham says that everyone is doing action in the world for getting eternal bliss through these actions. Eternal bliss can never be got through any action as action itself is caused out of DESIRE which is caused out of IGNORANCE. IGNORANCE is the cause of the illusion of the world & hence to remove this ignorance, knowledge alone can help. Since Ignorance cannot remove knowledge, actions which are born out of ignorance cannot remove the illusory sorrows and sufferings of the world. Therefore, actions cannot make one realized or give one liberation. But actions help in the purification of the mind. The mind is the mirror where one’s own face of Self is seen. Unless the mirror is pure, the face is not seen. Similarly if the mind is not pure, the reality of Self is not seen. A mind is not a mind if it is pure – a pure mind which is devoid of thoughts is not mind at all, it is its own source of Self or Consciousness. Hence all actions lead only to purity of mind if performed with the attitude of surrender and without any expectation and as an offering to the Lord or Brahman.
Maharshi says in Upadesa Saram 3
Ishwara arpitam na icchayaa kritam
Chitta shodakam mukti saadhakam
Work done as an offering to the Lord & without any expectation purifies the mind & thereafter leads to liberation.
But what is the starting of the path of realization or spirituality???
The reality can be known only when it is being searched. When a person is seeing an illusion, the starting of the search of the reality would be the questions about the reality.
Similarly a person is said to have started in the path of realization when he starts questioning the world which is an illusion & starts questioning about the ultimate reality and its nature.
Similarly here, Saunaka sages approach Suta Ugrasrava and question him to tell about the Lord and his sportive plays. They also clearly mention that the Lord creates all these due to his own Maya which means that the world is not at all created but is only an illusion created by the Lord & is unreal from the ultimate perspective.
Suta Ugrasrava is the disciple of Vyaasa. Vyaasa taught the Vedas and Puranaas to Suta and Shuka. The various Puranas have come down to us from the mouth of Suta Ugrasrava only.
Saunaka Sages ask Suta about the avatars of Hareh or Hari. HARATHEETHI HARI – one who destroys is called Hari. Destroys what??? Destroys ignorance and impurities of the mind thereby making one realize one’s own real nature of Brahman or Consciousness or ultimate reality.
The world is Maya of the Lord – the water seen in desert is the very nature of desert. Similarly the world which is an illusion is the very nature of Lord or Brahman – it has no existence at all but if it is seen it is only the nature of Brahman because there is nothing apart or different from Brahman here (as the very first few words tell that the world came from HIM, world exist in HIM & world merge into HIM).
Thus being questioned by the Shaunaka sages after starting the yajna which means purification of mind through selfless action and with proper respect – Suta answers them. We shall see Suta starting his description about the reality next.
Thus, we all should also start questioning about the Reality. Once question about the reality comes, a person hears it from a competent teacher & thereby reflects on it in the mind & contemplates on it & realizes his own very nature of the reality.
Let us all thus try to question about the reality, thereby know & realize our own very nature of the Reality.
Story 1 Yajna at Naimisaranya - Suta starts answering
Slokas (Skanda 1 Chapter 2)
Vyaasa tells
Having thus been questioned by Saunakadi sages, Suta (son of Sage Rohaharsha) started to give answers to them in the following way:
Suta speaks
I offer my prostrations to the great Brahma rishi Shuka (the son of Veda Vyaasa) who even though did not have a formal initiation into spirituality (in the form of the sacred thread ceremony) but started to leave home at a tender age (since he was already established in the Self which is the essence of all beings) – at that time, Vyaasa out of affection was worried & called out Putra or SON. This call of Vyaasa was answered by the trees in the forest as Shuka had identified himself as the Self present in all beings.
Suta continued:
When a person starts hearing about stories of Vishnu (or the Ultimate reality which is present everywhere), he also thinks about Vishnu. And this leads to development of Jnaana and Vairagya which are the essential pre requisites to realizing the ultimate reality.
Knowers of Reality speak about the reality as non-dual Consciousness which is variously termed as Brahman, Paramaatman, Bhagavan etc.
Those sages who are endowed with faith, knowledge and dispassion – they see the Self in all through devotion to the Reality after hearing about the Reality from Bhagavatham.
When a person is endowed with Knowledge & passion and is endowed with devotion to the Ultimate Reality, he realizes the Ultimate reality of the nature of Knowledge or Consciousness (as propounded by Bhagavatham and Upanishads) and thereby gets liberated in course of time.
When the Ultimate reality of one’s own real nature of Self which is the same as God or Brahman is realized, all knots of the heart are broken, all doubts vanish & actions lose their effect (become invalid & doesn’t affect the actor or the doer).
Explanation
Vyaasa the author of Srimad Bhagavatham now tells us that when Suta was questioned by Shaunaka Sages, he answers them.
Suta starts by prostration to the Brahmarishi Suka from whose mouth the Bhagavatham was handed down through Parikshit. Suka was born a Brahma Jnaani. He was not even initiated into Gayatri or the sacred thread ceremony which means that he is very young in age (less than 8 years). Another thing which Bhagavatham wants to mean through this explanation that there is no limitation or condition for the seeker for the ultimate reality, conditions of caste, creed etc. Anybody who is interested to know about the reality can know the reality and realize it. This is because various conditions are for the body and mind only. The Self is beyond all limitations, it is the Consciousness which is beyond everything, pervades everything and is the substratum in which the illusion of body & mind seem to be present. This Self is one’s own real nature. It is the “I” which experiences everything, it is the Subject that experiences various objects either in the gross state of waking world or the subtle state of dream world. This Subject of “I” is always realized. Knowing that “I am the Self” is the realization or liberation. This doesn’t depend either on the Guru or the shishyam, neither on the body nor the mind, neither on the caste nor on the creed, neither on Knowledge level of scriptures nor on the level of devotion towards a Personal God. All the various actions are only objective in nature whereas the Reality is Subjective in nature. Hence there is no specific criteria for realization of the ultimate reality which is one’s own real nature.
Suta then tells about the state of a realized soul. He will identify himself with the Self or Consciousness that underlies all the beings in the world (both sentient and insentient). The various objects in the world are only mere illusions in the reality of Consciousness. They are only superimpositions on the reality of Consciousness. An ignorant person will perceive the objects as different whereas a person who has realized his own real nature will see Consciousness in the objects – the real vision of the Reality.
Thus, when Suka left his home and roamed about like an avadhuta, the father that was Vyaasa felt sad & ran after him calling O Son!!!. Since Suka had identified himself as the ultimate reality underlying everything in the world, the trees in the forest answered Vyaasa’s call through calls of “Yes, Father”. This is how a person becomes after realization. By realization, what is meant is only that the person has realized his own real nature of Consciousness. Others even though they are Consciousness alone still identify themselves wrongly with the body and the mind – even though they are realized only, they forget it and consider themselves to be ignorant & in bondage.
Vedanta asserts that the Reality is ONE alone, there is neither ignorant or liberated Self here – there is only ONE Consciousness which is ever realized. This is the reality which each and everyone has to realize (that which has been forgetten and hence has to be remembered again).
After having prostrated such a realized Self or Brahma Jnaani of Suka, Suta starts to answer the questions of Shaunaka Sages. Suta tells that when a person develops devotion to Vishnu or the Supreme Being – he is always focused on the reality. His concentration becomes one-pointed. Due to this devotion, he develops knowledge and dispassion – two essential things to realize the Self. Sankara in his works terms these two as Viveka or discrimination and Vairagya or dispassion. When a person has knowledge and dispassion, he realizes the ultimate reality of Consciousness.
What is Knowledge and Dispassion???
Knowledge is knowing the ultimate reality as one’s own nature.
Dispassion is attachment or attracted towards the ultimate reality due to its permanent and real nature & because of which the person becomes dispassionate towards the illusory world and its objects.
Suta continues by telling that enjoyment of sensual pleasures and actions are only for the body & the various actions that lead one to the highest abode of HEAVEN is only temporary. The various actions are performed so that they lead a person to ENQUIRY or VICHARA into the ultimate reality which is permanent and real (changeless reality amidst the changing world which is a mere illusion on the changeless reality). If the various actions & sensual enjoyments don’t lead one to ENQUIRY, they are waste.
Isn’t heaven consider immortal????
No, enjoyment in heaven is also temporary only. A person goes to heaven with some good merits & once he enjoys those merits, he returns back to earth again.
Krishna says thus in Gita Chapter 9
Traividya maam somapaah pootapaapaah
Yajnairishtva svargathim praarthayanthe
Te punyam aasaadhya surendra lokam
Ashnanthi divyaan divi deva bhogaan
Those who are desirous of heaven do yajnas seeking heaven – and due to their punyas or merits got out of yajnas, they go to heaven and enjoy the pleasures there amidst the various Devaas.
Te tam bhuktva svarga lokam vishaalam
Ksheene punye martya lokam vishanthi
Evam trayi dharmam anuprapannaah
Gataagatam kaamakaamaah labhanthe
Once the merits are exhausted through enjoyment, they then return back to Earth. Thus the people who are involved in various rituals for the three worlds go and come again and again.
Therefore, heaven is not the aim of human life since it is not immortal or permanent. It is the same as the sensual pleasures in Earth. Therefore devotion to the Lord and actions should lead one to Enquiry into the reality.
Now, Suta tells what is the ultimate reality
He says that the ultimate reality is non-dual Consciousness. This ONE Consciousness is variously termed as Brahman, Bhagavan, Paramaatman, Ishwarah etc. All these are only various terms meant to represent the ultimate reality in various ways. All the various ways or qualities through which the Ultimate reality is represented are only illusions since the reality is one without a second and cannot have any comparison or qualities (qualities presumes parts & something which is different from itself). Therefore all these various terms refer to the same reality of Consciousness which is termed in Bhagavatham as JNAANAM ADVYAM – ADVYA or non-dual JNAANAM or Consciousness or Intelligence.
Suta here refers to the famous Rig Vedic statement
EKAM SAD VIPRA BAHUDA VADANTHI
One Truth people speak in different ways or terms.
Now, is this Reality the same as JEEVATMAN or individual self who seems to be limited & suffering???
Suta answers this by telling that the Seer who is endowed with knowledge & dispassion and wants to realize the Ultimate reality, he realizes the ultimate reality in his own very Self or as his very own Self through devotion and as a result of the listening of Bhagavatham (the reality propounded in Bhagavatham).
Here Suta mentions that a person should have knowledge & dispassion as well as he should have the three steps of Sravana, Manana and Nidhidhyaasana to realize the reality. Sravana is hearing about the reality from a Guru or the scriptures. Manana is reflection about the reality in the mind where doubts are solved regarding the non-dual reality which is against perception. When doubts vanish, then the person contemplates through Nidhidhyaasana – he contemplates on the reality that “I am the Self, I am Brahman – one without a second”. When this is complete, the person realizes the Self in course of time (here what Suta means to tell is that the Self is realized once contemplation is started & it doesn’t require any external thrust of either a God or a Guru as is normally thought).
Suta when he says that in course of time the person realizes the Self refers to the Manu Smriti
Acharyaal paadam aadatte
Paadam sabrahmachaaribhyah
Paadam shishya svamedhaya
Paadam kaalakramena tu
One Quarter of Knowledge is got from the Guru. The Second quarter is got from co-students. The Third quarter is got through the intellect of the seeker itself and the fourth quarter is achieved as time passes (in due time).
After explaining about realization, Suta now tells as to what is use of such a realization.
The doubts are cleared, the knots of the heart in the form of ACTION-DESIRE-IGNORANCE are removed & the actions don’t create any impression in the person. Thus he becomes liberated from the action and its fruits, from the dualities of sorrow-happiness, good-bad, punya-paapa etc.
What are the KNOTS of the heart??
Vedanta says that there are three knots for a person. The first knot is the Knot of IGNORANCE or AVIDYA. This is called Rudra Granthi. This is present in the AJNACHAKRA or in the forehead chakra of a person.
The second KNOT is the Knot of DESIRE or KAAMA. This is called Vishnu Granthi and is present in the heart chakra or Hridayam.
The third knot is the Knot of ACTION or KARMA. This is called Brahma Granthi and is present in the mooladhaara chakra (the personal part of a person).
Vedanta says that ignorance of the Self is the cause of all sorrow & sufferings – ignorance of the Self is what is meant as AVIDYA. Due to ignorance about one’s own perfect nature, desires are created to aim at PERFECTION. These desires in order to be gratified or satisfied are converted into actions. Thus IGNORANCE-DESIRE-ACTION or AVIDYA-KAAMA-KARMA – these are the three knots that tie a person to the illusory world. Once knowledge is gained or realized, IGNORANCE vanishes. Since ignorance vanishes – desires & actions which are caused out of ignorance also vanishes. Thus, the bonds are broken & the person is liberated from the illusory world & its effects.
Thus a realized Self overcomes all illusory bonds & thereby realizes his own real nature of Consciousness – that which alone is present.
After this Suta starts explaining about creation. The Lord when endowed with Prakriti or Maya (along with its three gunas of Satva denoting calmness, Rajas denoting activity and Tamas denoting ignorance and inactivity) starts creation. He becomes or manifests himself as the Trinity of Brahma for creation, Vishnu for protection, Siva for destruction. Here what is meant by manifestation is just illusory names and forms appearing in the reality of Consciousness (as has been mentioned in the last mail and in the very first sloka of Bhagavatham – since the world comes from Brahman, exists in Brahman and merges into Brahman – it cannot be different from Brahman but is only names and forms of Brahman as waves, bubbles, foams are names and forms of the ocean or water).
Maya is not a separate entity but it is only an illusory power of the Lord or Brahman itself. He thus starts creation in the form Mahat and other Tattvas (interested people can refer to the Sankhya Kaarikaas of Ishwarakrishna or the sankhyan theory of creation which mentions these in details). Thus he creates all the objects in the world and enters into them – which means that he is the indweller of all beings which means he is the essence of all beings and hence he is the ultimate reality of the illusory objects.
Suta says that the world is of the nature of Existence and non-existence & exists in the ultimate reality and caused out of the MAYA of the reality (which is what is called as neither Sat nor Asat – neither existence nor non-existent). This Maya is the cause of the world – which itself is only an illusory and not real power of the reality. This Maya creates the world through superimposition on the reality.
Why is it Existent and non-Existent??? An object cannot be both at the same time.
Maya and the world is existent between it is being perceived at the moment. But it is non-existent or unreal because it ceases to exist once a person realizes the ultimate reality (that which is present throughout is called Sat or Existent – that which is not present at all times is called Asat or non-existent – the world exists now & hence is not ASAT, the world vanishes after realization hence it is not SAT). An object can be both existent and non-existent if it is an illusion. The illusory snake seen in the rope doesn’t exist when the reality is known – but at the time of illusion it exists – hence it is both existent and non-existent.
Therefore Bhagavatham asserts here what Upanishads say that the world is an illusion seen in the ultimate reality of Brahman or Consciousness.
The ultimate reality is also called as Vaasudeva (which means son of Vasudeva or Krishna).
Thus, Bhagavatham says
Vaasudeva para veda
Vaasudeva para makhaah
Vaasudeva para yogah
Vaasudeva para kriyaah
Vaasudeva or the ultimate reality is the Supreme Veda, Supreme Yoga and Supreme Action.
Vaasudeva param jnaanam
Vaasudeva param tapah
Vaasudeva param dharmo
Vaasudeva paraa gathih
Vaasudeva is the Supreme Knowledge, Supreme Austerity, Supreme Dharma or righteousness and Supreme Goal to be realized.
There is no other way through which Srimad Bhagavatham can clearly say that everything is the reality alone by pointing out each and every thing in the above manner.
Isn’t Vaasudeva Krishna and not the Ultimate reality of Consciousness???
Vishnu Purana says that Vaasudeva is HE who is present in the various beings & who is all-pervading. There is only one thing which is present inside everything and still all-pervading – that is Consciousness which is the ultimate reality.
Vasathi atra ithi Vaasudevah – that which is present here inside the body is called Vaasudeva.
Thus, Suta concludes the chapter by telling that the ultimate reality alone is present everywhere & it has to be realized through knowledge & dispassion (a prerequisite to these is Devotion in the form of hearing of the reality through the Srimad Bhagavatham).
Next, Suta takes up the various Avataars or descendings of the Reality in the world (which was one of the question of Shaunaka Sages).
Slokas (Skanda 1 Chapter 1)
I contemplate on that Ultimate Reality from whom this world has taken birth, in which the world remains or exists, into which the world merges or gets destroyed – and that which is known through the logic of Anvaya and Vyatireka in the various objects of the world, who is all-knowing and ruler of the illusory world, who taught the reality to Brahma, without knowing whom the various saints falter into the illusion of Maya, in whom the world is unreal as the water seen in desert due to sunrays, who remains ever steadfast in his natural state beyond the powers of Maya.
The fruit which has fallen out of the mouth of Shuka and is full of nectar and divine bliss & which has come from the wish-fulfilling tree of the Vedaas --- whose essence is Bhagavatham – O Seekers of the reality! Drink this essence in the world as long as the Ego remains.
In Naimisharanya which is Animisha Kshetra (the abode of Animishan – one who is changeless which is Brahman or the Self), Seers (who seek after the reality) of Shaunaka and others started a yajna which lasts for thousand years for the attainment of sensual pleasures in heaven (attainment of Svarga is the highest worldly pleasure that one can attain and ordained by the Vedas).
They (the Shaunaka Sages) once after completing their morning rituals approached Suta Ugrasrava (Suta is one whose father is Kshatriya and whose mother is a Brahmin) after properly washing his feet etc (with due respect and humility) and questioned his thus:
Please tell us about that Avataaar and glory of Vishnu or the ultimate reality which is pure and auspicious in nature and whose leela or sportive play is this world created out of himself & out of his own Maya (which means the world is only an illusion).
Explanation
Srimad Bhagavatham starts with a beautiful description of the Ultimate reality and the statement that “Let us contemplate on the ultimate reality”. Any work in Vedanta or the scriptures will start with a propitiation of the Ultimate reality in the form of a God or in its real form itself. Here Bhagavatham beautifully brings out the description of the Ultimate reality of Brahman who is being offered prostrations in the form of contemplation in the first sloka itself.
What is the Ultimate Reality????
The Reality is that from which the world has taken birth, in which the world exists & into which the world merges into at the time of destruction. The pot which comes from Mud and has Mud as its substratum and merges into Mud cannot be different from mud at all. Similarly the world cannot be different from the reality. This is what the first few worlds tell. Thus, the world is merely an illusion of names and forms in the ultimate reality of Brahman or Consciousness which is all-knowing – since it is the Only object present and it is the substratum of t he illusory world, it must be all-knowing.
JANMAADI ASYA YATHAH – That from which world has come – this is the second sutra of Brahma Sutra.
Taittiriya Upanishad says about the same
Yena sarvaani bhootani jaayanthe
Yena jaataani jeevanthi
Yat pratya abhisamvishanthi
Tad vijijnaasasva Tad Brahma ithi
That from which all the beings have come, that in which all beings exist & that into which all beings merge – that is to be known, know that to be Brahman or Consciousness.
How to know about the ultimate reality????
Through the logic of Anvaya and Vyatireka.
If Consciousness is there, world is there – this is Anvaya or co-existence.
If Consciousness is not there, then world is not there – this is Vyatireka or co-absence.
Therefore according to this logic, Consciousness is the reality & the world is only dependent on Consciousness. Consciousness is thus a CONSTANT & the world is a VARIABLE which depends on the CONSTANT (according to basic Mathematics). It is thus very well known that all variables only mere illusions in the CONSTANT which alone is real. Similarly the world is a mere illusion in the reality of Consciousness.
Is Consciousness Brahman???
Yes, Upanishad says it --- PRAJNAANAM BRAHMA – Consciousness is Brahman. Brahman means that which is seen as the world, that which is present everywhere. Consciousness is that which is seen as the world & it is Consciousness which is present everywhere (as the world is only Consciousness).
Is the Self Brahman??? Am I Brahman????
Yes, I am of the nature of Consciousness because I means Existence. Existence is illumined by Consciousness alone (Existence is Consciousness alone). Therefore I am Brahman – Aham BRAHMA ASMI. This Self which is “I” is Brahman – AYAM ATMA BRAHMA
Maharshi says in Upadesa Saram 23
Sattva bhaasikaa chitkva vetara
Sattayaa hi chit chittayaa hi aham
There is nothing apart from Consciousness to illumine Existence. Therefore Existence is Consciousness & I am Consciousness (Since I always exist beyond time and in all the three times of past, present & future as the substratum of time).
What is the example for the illusoriness of the world???
Anything that has to be proved in Vedanta is told with the help of a day-to-day life example. The world is illusory like water seen in desert due to the rays of the sun. The water in the desert doesn’t exist at all (for one who has known the reality of desert), but only seems to exist as an illusion in desert. Even if water is seen in the desert, it is not water that is being perceived but it is perception of desert alone. Hence, the water is unreal from the perspective of a person who knows the reality that there is no water in the desert. Similarly the world is temporary and changing & is only a mere illusion in the reality of Brahman or Consciousness. As the water is illusory for a person who doesn’t know the reality of desert (and hence perceives the desert), similarly the world is illusory for a person who doesn’t know the ultimate reality or hasn’t experienced it (and hence perceives the world). But for the person who knows that there is no world but only Brahman, the world is unreal. Hence Bhagavatham says that TRISARGO MRISHA – the three worlds are unreal.
Then why is the world seen????
The world is seen because of ignorance of the ultimate reality. Once the reality is known, the world ceases to exist & only Brahman, one without a second exists.
Now, the question comes who created the world (even though it is an illusion, it must have an illusory creator)???
Srimad Bhagavatham in accordance with Vedanta or Upanishads says that the world was created from Lord Brahma who was given the truth and the scriptures by Brahman or the ultimate reality.
Svetaswatara Upanishad proclaims
Yo Brahmaanam vidhadhaathi poorvam
Yo vai vedaascha prahinothi tasmai
That Brahman who created Brahma in the first place & passed to him the four Vedas, I offer my prostrations to him.
What is the cause of the illusory world???
Any thing or effect should have a cause. An illusory world also will have an illusory cause as well as a real cause. The real cause of the world (the word cause is only with respect to the illusory world – Brahman ceases to be the cause of the world once it is known) is Brahman or Consciousness. The illusory cause of the world is Maya which is the power of Brahman or Consciousness. The power of Maya is indescribable, it itself being an illusory power only of Consciousness. As it is an illusory power, it can create anything that cannot be proved through logic. Hence it is anirvachaneeya or indescribable. But once Brahman is known, Maya ceases to exist – it vanishes as it is only an illusory power which is created or exists only because of ignorance of the reality of Brahman. YA MAA SAA MAAYA – that which is not there is Maya. This is the ultimate reality of Maya or the illusory power of Brahman. But when a person sees the world, he has to accept Maya – the illusory power. Hence at that time it is YUKTIVIHEENA PRAKAASHASYA SAMJNA MAAYA – that which is beyond logic is called Maya. But for a realized self, there is no Maya (even though the world might be seen or Maya might be present – he doesn’t perceive it as he perceives only Brahman or the ultimate reality which is one without a second), but only Brahman or Consciousness.
It is very much obvious that the reality which is the substratum for the illusion will be beyond the illusion & unaffected by the illusion & controller of the illusion. Hence, Brahman or Consciousness is beyond Maya which is only an illusory power of itself. Hence, the Lord or Brahman is beyond Maya and controller of Maya.
Hence Krishna says in Gita
Daivi hi esha gunamayi mama maaya duratyaya
Maam eva ye prapadhyanthe mayaam etaam taranthi te
My power of Maya is made up of three gunas of Sattva, Rajas and Tamas – it is very tough to conquer. But those who take refugee in ME will easily conquer it.
Here by ME Krishna means Brahman and not the form of Krishna. When the reality of Brahman is known through taking refugee in the reality, Maya which is only an illusion in it vanishes & hence it is conquered.
Srimad Bhagavatham – An essence of Amrita or Nectar
After having explained about the ultimate reality, now Srimad Bhagavatham tells about its own nature. Bhagavatham is the essence of the fruit that has come out of tree of Vedas and out of the mouth of Suka. Vedas are the source of Brahman or the ultimate reality. Hence here Bhagavatham says that it is not a separate work propounding a new theory or philosophy but it is only propounding the reality that is put forth in the Vedas (the Upanishadic portion of the Vedas) which are like wish-fulfilling tree (whatever one desires from the Vedas he gets it through the Vedas, even if they are worldly desires). Suka in the second sloka has two different meanings. The normal meaning is a PARROT. A fruit which has been bitten by a parrot tastes sweet. Hence Bhagavatham which is the essence of the fruit bitten by a PARROT will be very sweet. Suka here also means the Brahma Rishi Suka, son of Veda Vyaasa. Bhagavatham is considered to be given first to King Parikshit by Suka – hence Bhagavatham is the essence of the fruit which has come out from the mouth of Suka Brahma Rishi.
What is the nature of the fruit???
The fruit is of the nature of AMRITA or nectar. Any person who reads Bhagavatham and realizes the reality which it propounds will attain immortal nature which is his own inherent and real nature.
Bhagavatham as a means to emphasizing that this reality has to be remembered at all times tells that SEEKERS of the reality should always drink the nectar of Bhagavatham (only continuous rememberance of the Reality or contemplation of the Reality can remove the ignorance veil that has veiled the reality about one’s own real nature).
The world – a place of ACTION
The world is a KSHETRA of temple of ANIMISHAN – ANIMISHAN is that which remains changeless or without changes. There is only one thing in the world which is changeless (changeless substratum of the changing world). This is Brahman or one’s own real nature of Consciousness. This world is a temple of Consciousness, the abode of Consciousness – because the world itself is Consciousness only & through this world, one has to realize its substratum of Consciousness or Brahman).
Naimissaranya is the place where the sages starting from Shaunaka were doing a yajna lasting for 1000 years for the attainment of Heaven.
Naimi means the stokes of a wheel. Sheeranam means whirling. The world is Naimissaranyam meaning that which is always whirling like a wheel in action. Everyone in the world is doing one action or the other. Why are actions being performed???? For satisfying one desire or the other, we do actions. The highest fruit that one can get from actions in the world is HEAVEN. This Heaven is not eternal as we normally think. A person who goes to heaven goes with an account of the fruits of the actions he has achieved. Once this account becomes nill, he has to return back to the Earth.
Thus, Bhagavatham says that everyone is doing action in the world for getting eternal bliss through these actions. Eternal bliss can never be got through any action as action itself is caused out of DESIRE which is caused out of IGNORANCE. IGNORANCE is the cause of the illusion of the world & hence to remove this ignorance, knowledge alone can help. Since Ignorance cannot remove knowledge, actions which are born out of ignorance cannot remove the illusory sorrows and sufferings of the world. Therefore, actions cannot make one realized or give one liberation. But actions help in the purification of the mind. The mind is the mirror where one’s own face of Self is seen. Unless the mirror is pure, the face is not seen. Similarly if the mind is not pure, the reality of Self is not seen. A mind is not a mind if it is pure – a pure mind which is devoid of thoughts is not mind at all, it is its own source of Self or Consciousness. Hence all actions lead only to purity of mind if performed with the attitude of surrender and without any expectation and as an offering to the Lord or Brahman.
Maharshi says in Upadesa Saram 3
Ishwara arpitam na icchayaa kritam
Chitta shodakam mukti saadhakam
Work done as an offering to the Lord & without any expectation purifies the mind & thereafter leads to liberation.
But what is the starting of the path of realization or spirituality???
The reality can be known only when it is being searched. When a person is seeing an illusion, the starting of the search of the reality would be the questions about the reality.
Similarly a person is said to have started in the path of realization when he starts questioning the world which is an illusion & starts questioning about the ultimate reality and its nature.
Similarly here, Saunaka sages approach Suta Ugrasrava and question him to tell about the Lord and his sportive plays. They also clearly mention that the Lord creates all these due to his own Maya which means that the world is not at all created but is only an illusion created by the Lord & is unreal from the ultimate perspective.
Suta Ugrasrava is the disciple of Vyaasa. Vyaasa taught the Vedas and Puranaas to Suta and Shuka. The various Puranas have come down to us from the mouth of Suta Ugrasrava only.
Saunaka Sages ask Suta about the avatars of Hareh or Hari. HARATHEETHI HARI – one who destroys is called Hari. Destroys what??? Destroys ignorance and impurities of the mind thereby making one realize one’s own real nature of Brahman or Consciousness or ultimate reality.
The world is Maya of the Lord – the water seen in desert is the very nature of desert. Similarly the world which is an illusion is the very nature of Lord or Brahman – it has no existence at all but if it is seen it is only the nature of Brahman because there is nothing apart or different from Brahman here (as the very first few words tell that the world came from HIM, world exist in HIM & world merge into HIM).
Thus being questioned by the Shaunaka sages after starting the yajna which means purification of mind through selfless action and with proper respect – Suta answers them. We shall see Suta starting his description about the reality next.
Thus, we all should also start questioning about the Reality. Once question about the reality comes, a person hears it from a competent teacher & thereby reflects on it in the mind & contemplates on it & realizes his own very nature of the reality.
Let us all thus try to question about the reality, thereby know & realize our own very nature of the Reality.
Story 1 Yajna at Naimisaranya - Suta starts answering
Slokas (Skanda 1 Chapter 2)
Vyaasa tells
Having thus been questioned by Saunakadi sages, Suta (son of Sage Rohaharsha) started to give answers to them in the following way:
Suta speaks
I offer my prostrations to the great Brahma rishi Shuka (the son of Veda Vyaasa) who even though did not have a formal initiation into spirituality (in the form of the sacred thread ceremony) but started to leave home at a tender age (since he was already established in the Self which is the essence of all beings) – at that time, Vyaasa out of affection was worried & called out Putra or SON. This call of Vyaasa was answered by the trees in the forest as Shuka had identified himself as the Self present in all beings.
Suta continued:
When a person starts hearing about stories of Vishnu (or the Ultimate reality which is present everywhere), he also thinks about Vishnu. And this leads to development of Jnaana and Vairagya which are the essential pre requisites to realizing the ultimate reality.
Knowers of Reality speak about the reality as non-dual Consciousness which is variously termed as Brahman, Paramaatman, Bhagavan etc.
Those sages who are endowed with faith, knowledge and dispassion – they see the Self in all through devotion to the Reality after hearing about the Reality from Bhagavatham.
When a person is endowed with Knowledge & passion and is endowed with devotion to the Ultimate Reality, he realizes the Ultimate reality of the nature of Knowledge or Consciousness (as propounded by Bhagavatham and Upanishads) and thereby gets liberated in course of time.
When the Ultimate reality of one’s own real nature of Self which is the same as God or Brahman is realized, all knots of the heart are broken, all doubts vanish & actions lose their effect (become invalid & doesn’t affect the actor or the doer).
Explanation
Vyaasa the author of Srimad Bhagavatham now tells us that when Suta was questioned by Shaunaka Sages, he answers them.
Suta starts by prostration to the Brahmarishi Suka from whose mouth the Bhagavatham was handed down through Parikshit. Suka was born a Brahma Jnaani. He was not even initiated into Gayatri or the sacred thread ceremony which means that he is very young in age (less than 8 years). Another thing which Bhagavatham wants to mean through this explanation that there is no limitation or condition for the seeker for the ultimate reality, conditions of caste, creed etc. Anybody who is interested to know about the reality can know the reality and realize it. This is because various conditions are for the body and mind only. The Self is beyond all limitations, it is the Consciousness which is beyond everything, pervades everything and is the substratum in which the illusion of body & mind seem to be present. This Self is one’s own real nature. It is the “I” which experiences everything, it is the Subject that experiences various objects either in the gross state of waking world or the subtle state of dream world. This Subject of “I” is always realized. Knowing that “I am the Self” is the realization or liberation. This doesn’t depend either on the Guru or the shishyam, neither on the body nor the mind, neither on the caste nor on the creed, neither on Knowledge level of scriptures nor on the level of devotion towards a Personal God. All the various actions are only objective in nature whereas the Reality is Subjective in nature. Hence there is no specific criteria for realization of the ultimate reality which is one’s own real nature.
Suta then tells about the state of a realized soul. He will identify himself with the Self or Consciousness that underlies all the beings in the world (both sentient and insentient). The various objects in the world are only mere illusions in the reality of Consciousness. They are only superimpositions on the reality of Consciousness. An ignorant person will perceive the objects as different whereas a person who has realized his own real nature will see Consciousness in the objects – the real vision of the Reality.
Thus, when Suka left his home and roamed about like an avadhuta, the father that was Vyaasa felt sad & ran after him calling O Son!!!. Since Suka had identified himself as the ultimate reality underlying everything in the world, the trees in the forest answered Vyaasa’s call through calls of “Yes, Father”. This is how a person becomes after realization. By realization, what is meant is only that the person has realized his own real nature of Consciousness. Others even though they are Consciousness alone still identify themselves wrongly with the body and the mind – even though they are realized only, they forget it and consider themselves to be ignorant & in bondage.
Vedanta asserts that the Reality is ONE alone, there is neither ignorant or liberated Self here – there is only ONE Consciousness which is ever realized. This is the reality which each and everyone has to realize (that which has been forgetten and hence has to be remembered again).
After having prostrated such a realized Self or Brahma Jnaani of Suka, Suta starts to answer the questions of Shaunaka Sages. Suta tells that when a person develops devotion to Vishnu or the Supreme Being – he is always focused on the reality. His concentration becomes one-pointed. Due to this devotion, he develops knowledge and dispassion – two essential things to realize the Self. Sankara in his works terms these two as Viveka or discrimination and Vairagya or dispassion. When a person has knowledge and dispassion, he realizes the ultimate reality of Consciousness.
What is Knowledge and Dispassion???
Knowledge is knowing the ultimate reality as one’s own nature.
Dispassion is attachment or attracted towards the ultimate reality due to its permanent and real nature & because of which the person becomes dispassionate towards the illusory world and its objects.
Suta continues by telling that enjoyment of sensual pleasures and actions are only for the body & the various actions that lead one to the highest abode of HEAVEN is only temporary. The various actions are performed so that they lead a person to ENQUIRY or VICHARA into the ultimate reality which is permanent and real (changeless reality amidst the changing world which is a mere illusion on the changeless reality). If the various actions & sensual enjoyments don’t lead one to ENQUIRY, they are waste.
Isn’t heaven consider immortal????
No, enjoyment in heaven is also temporary only. A person goes to heaven with some good merits & once he enjoys those merits, he returns back to earth again.
Krishna says thus in Gita Chapter 9
Traividya maam somapaah pootapaapaah
Yajnairishtva svargathim praarthayanthe
Te punyam aasaadhya surendra lokam
Ashnanthi divyaan divi deva bhogaan
Those who are desirous of heaven do yajnas seeking heaven – and due to their punyas or merits got out of yajnas, they go to heaven and enjoy the pleasures there amidst the various Devaas.
Te tam bhuktva svarga lokam vishaalam
Ksheene punye martya lokam vishanthi
Evam trayi dharmam anuprapannaah
Gataagatam kaamakaamaah labhanthe
Once the merits are exhausted through enjoyment, they then return back to Earth. Thus the people who are involved in various rituals for the three worlds go and come again and again.
Therefore, heaven is not the aim of human life since it is not immortal or permanent. It is the same as the sensual pleasures in Earth. Therefore devotion to the Lord and actions should lead one to Enquiry into the reality.
Now, Suta tells what is the ultimate reality
He says that the ultimate reality is non-dual Consciousness. This ONE Consciousness is variously termed as Brahman, Bhagavan, Paramaatman, Ishwarah etc. All these are only various terms meant to represent the ultimate reality in various ways. All the various ways or qualities through which the Ultimate reality is represented are only illusions since the reality is one without a second and cannot have any comparison or qualities (qualities presumes parts & something which is different from itself). Therefore all these various terms refer to the same reality of Consciousness which is termed in Bhagavatham as JNAANAM ADVYAM – ADVYA or non-dual JNAANAM or Consciousness or Intelligence.
Suta here refers to the famous Rig Vedic statement
EKAM SAD VIPRA BAHUDA VADANTHI
One Truth people speak in different ways or terms.
Now, is this Reality the same as JEEVATMAN or individual self who seems to be limited & suffering???
Suta answers this by telling that the Seer who is endowed with knowledge & dispassion and wants to realize the Ultimate reality, he realizes the ultimate reality in his own very Self or as his very own Self through devotion and as a result of the listening of Bhagavatham (the reality propounded in Bhagavatham).
Here Suta mentions that a person should have knowledge & dispassion as well as he should have the three steps of Sravana, Manana and Nidhidhyaasana to realize the reality. Sravana is hearing about the reality from a Guru or the scriptures. Manana is reflection about the reality in the mind where doubts are solved regarding the non-dual reality which is against perception. When doubts vanish, then the person contemplates through Nidhidhyaasana – he contemplates on the reality that “I am the Self, I am Brahman – one without a second”. When this is complete, the person realizes the Self in course of time (here what Suta means to tell is that the Self is realized once contemplation is started & it doesn’t require any external thrust of either a God or a Guru as is normally thought).
Suta when he says that in course of time the person realizes the Self refers to the Manu Smriti
Acharyaal paadam aadatte
Paadam sabrahmachaaribhyah
Paadam shishya svamedhaya
Paadam kaalakramena tu
One Quarter of Knowledge is got from the Guru. The Second quarter is got from co-students. The Third quarter is got through the intellect of the seeker itself and the fourth quarter is achieved as time passes (in due time).
After explaining about realization, Suta now tells as to what is use of such a realization.
The doubts are cleared, the knots of the heart in the form of ACTION-DESIRE-IGNORANCE are removed & the actions don’t create any impression in the person. Thus he becomes liberated from the action and its fruits, from the dualities of sorrow-happiness, good-bad, punya-paapa etc.
What are the KNOTS of the heart??
Vedanta says that there are three knots for a person. The first knot is the Knot of IGNORANCE or AVIDYA. This is called Rudra Granthi. This is present in the AJNACHAKRA or in the forehead chakra of a person.
The second KNOT is the Knot of DESIRE or KAAMA. This is called Vishnu Granthi and is present in the heart chakra or Hridayam.
The third knot is the Knot of ACTION or KARMA. This is called Brahma Granthi and is present in the mooladhaara chakra (the personal part of a person).
Vedanta says that ignorance of the Self is the cause of all sorrow & sufferings – ignorance of the Self is what is meant as AVIDYA. Due to ignorance about one’s own perfect nature, desires are created to aim at PERFECTION. These desires in order to be gratified or satisfied are converted into actions. Thus IGNORANCE-DESIRE-ACTION or AVIDYA-KAAMA-KARMA – these are the three knots that tie a person to the illusory world. Once knowledge is gained or realized, IGNORANCE vanishes. Since ignorance vanishes – desires & actions which are caused out of ignorance also vanishes. Thus, the bonds are broken & the person is liberated from the illusory world & its effects.
Thus a realized Self overcomes all illusory bonds & thereby realizes his own real nature of Consciousness – that which alone is present.
After this Suta starts explaining about creation. The Lord when endowed with Prakriti or Maya (along with its three gunas of Satva denoting calmness, Rajas denoting activity and Tamas denoting ignorance and inactivity) starts creation. He becomes or manifests himself as the Trinity of Brahma for creation, Vishnu for protection, Siva for destruction. Here what is meant by manifestation is just illusory names and forms appearing in the reality of Consciousness (as has been mentioned in the last mail and in the very first sloka of Bhagavatham – since the world comes from Brahman, exists in Brahman and merges into Brahman – it cannot be different from Brahman but is only names and forms of Brahman as waves, bubbles, foams are names and forms of the ocean or water).
Maya is not a separate entity but it is only an illusory power of the Lord or Brahman itself. He thus starts creation in the form Mahat and other Tattvas (interested people can refer to the Sankhya Kaarikaas of Ishwarakrishna or the sankhyan theory of creation which mentions these in details). Thus he creates all the objects in the world and enters into them – which means that he is the indweller of all beings which means he is the essence of all beings and hence he is the ultimate reality of the illusory objects.
Suta says that the world is of the nature of Existence and non-existence & exists in the ultimate reality and caused out of the MAYA of the reality (which is what is called as neither Sat nor Asat – neither existence nor non-existent). This Maya is the cause of the world – which itself is only an illusory and not real power of the reality. This Maya creates the world through superimposition on the reality.
Why is it Existent and non-Existent??? An object cannot be both at the same time.
Maya and the world is existent between it is being perceived at the moment. But it is non-existent or unreal because it ceases to exist once a person realizes the ultimate reality (that which is present throughout is called Sat or Existent – that which is not present at all times is called Asat or non-existent – the world exists now & hence is not ASAT, the world vanishes after realization hence it is not SAT). An object can be both existent and non-existent if it is an illusion. The illusory snake seen in the rope doesn’t exist when the reality is known – but at the time of illusion it exists – hence it is both existent and non-existent.
Therefore Bhagavatham asserts here what Upanishads say that the world is an illusion seen in the ultimate reality of Brahman or Consciousness.
The ultimate reality is also called as Vaasudeva (which means son of Vasudeva or Krishna).
Thus, Bhagavatham says
Vaasudeva para veda
Vaasudeva para makhaah
Vaasudeva para yogah
Vaasudeva para kriyaah
Vaasudeva or the ultimate reality is the Supreme Veda, Supreme Yoga and Supreme Action.
Vaasudeva param jnaanam
Vaasudeva param tapah
Vaasudeva param dharmo
Vaasudeva paraa gathih
Vaasudeva is the Supreme Knowledge, Supreme Austerity, Supreme Dharma or righteousness and Supreme Goal to be realized.
There is no other way through which Srimad Bhagavatham can clearly say that everything is the reality alone by pointing out each and every thing in the above manner.
Isn’t Vaasudeva Krishna and not the Ultimate reality of Consciousness???
Vishnu Purana says that Vaasudeva is HE who is present in the various beings & who is all-pervading. There is only one thing which is present inside everything and still all-pervading – that is Consciousness which is the ultimate reality.
Vasathi atra ithi Vaasudevah – that which is present here inside the body is called Vaasudeva.
Thus, Suta concludes the chapter by telling that the ultimate reality alone is present everywhere & it has to be realized through knowledge & dispassion (a prerequisite to these is Devotion in the form of hearing of the reality through the Srimad Bhagavatham).
Next, Suta takes up the various Avataars or descendings of the Reality in the world (which was one of the question of Shaunaka Sages).
# posted by vedanta : 9:10 AM
