Knowing the Brahman - Satyam Jnanam Anantam
Krishnan Iyer
We have understood the Reality w.r.t. Bheda and Visheshana
Now taking the second scriptural statement – ‘satyam Jnanam Anantham’.. we shall review the Lakshanas (Characteristics) that help us understand Brahman
In the statement “satyam jnanam anantam brahma” each of the three words, satyam, jnanam and anantam has a different meaning, but together they denote brahman. Even as they are Lakshanas, they do not denote attributes ( Visheshana),but function as a Distinguisher (vyavartakam)
Satyamn, jnanam anantam Brahman dwells on lakshana of Brahman - both Svaroopa Lakshna and Tatastha Lakshana .
- Svaruupalakshanam : Refers to the essential nature which is present in that thing as long as the it lasts and distinguishes it from the rest .
'Svaroopam sat vyavartakam svaroopa lakshanam' - That which is intrinsic to a thing
and at the same time it distinguishes the thing from all the other objects
- Tatasthalakshanam— an accidental attribute and not intrinsic to the thing , which helps to distinguish the thing as long as the distinguishing factor is present or associated with the thing -the Tatastha Lakshana . 'Kadachit kartve sati vyavartakam tatastha lakshanam'.
Brahman as Cause of the creation (jagat karana ) is a Tatastha Lakshana.
C (i) Satyam :
The Jagat which is the effect (Karya) is a variation in name and form; the essence belongs to the Cause , the Kaaran . The variation of form in effect ( Karya) was not there prior to the existence of the effect , manifests during the period of the effect and disappears again when the effect dissolves. But the instrumental cause of the effect always maintains its swarupa .
So we conclude that the effect is asatya (unreal) and the cause is satya (real).
" yat rupena yat nischitam tat rupam na vyabhicharati tat satyam” ( Once an object known in a form always maintains that form is real)
So Jagat as effect is unreal; Brahman as the cause Real.
The root meaning of Sat is existence but the construed meaning is ‘is’ ie. ‘existence in time’ thereby being time-bound. This cannot denote Brahman.
When juxtaposed with the word Anantam the word Satyam gets released from the time bound concept thereby rendering the Lakshyartha ( Indicated Meaning) - Timeless existence
“ Satyam” thus indicates that the entity is an eternally existing entity (Trikale api thishtathi) and hence is Real .
When juxtaposed with the word,”Jnanam” it means that the entity is not inert but that it is a conscious entity. Renders the meaning as ever existing, changeless knowledge .
C ( ii ) Jnanam : The intellect perceives the knowledge of pot, cloth etc. These are distinctive knowledge, specific to the pot, cloth respectively. This mode of mind ( vritti jnana) is a specific attribute of the object like pot or cloth. The pot, cloth etc. are substantive (visheshya) and the specific knowledge of pot cloth etc. are attributive knowledge (visheshana). The attributive knowledge is unreal because , without substantive, there cannot be attribute knowledge - the pot, cloth etc. appear and or disappear now and then.
Hence when Sruti declares that Brahman is knowledge (Consciousness), it cannot be the vritti jnana, because Brahman is real; the consciousness that is described in the Saastras is the attributive to the substantive Brahman, which is Real.
But even such an entity , eternally existing and conscious as well can be a limited entity, with a limited location, existing along with other entities, i.e., one among many- a la Universe .
Hence ‘Anantam’ is juxtaposed to show that it is infinite , space-wise, time-wise. Besides it there is no other entity (of the same ontological status).This thus signifies limitless knowledge or the knowledge itself. Having negated the limited aspect of knowledge, knowledge is freed from all limitation - Knowledge that is Real & Eternal
C (iii) Anantham : Brahman being Real, is different from all Karya or effects. Brahman being of the nature of consciousness, is different from Jada. Now there is the Jiva who is neither Karya nor Jada. So if Brahman is shown to be different from Jiva, then we have separated Brahman from all entities .
The Sruti , Acharya says , has used the words ingeniously.. Satyam word is used but the
limitation created by the word Satyam will be neutralised by Anantam. Likewise the limitation created by the word Jnanam is be neutralised by Satyam and by Anantam.
What remains is limitless knowledge—awareness—that which is
the invariable in all forms of knowledge. Therefore, awareness is Satyam and this
awareness – satyam - is limitless Brahman.
This, then, is how Brahman is revealed by known words—by implication (lakshana) alone, not as the direct meaning of these words
The famous sutra in Brahma Sutra - : Janmadyasyayatah ( ...tat Brahmah ) which means
Brahman is that from which Creation ( shristi ) etc. (as also Sthiti and Laya) takes place.
Brahman is Utpathi shristi, sthiti, laya karanam. These are Brahman’s Thatastha lakshanam
But being the cause of Creation etc. is not intrinsic to the nature of Brahman. However ,these
(shristyadi karanatva lakshana ) help us to distinguish Brahman from jagat or jiva
So This statement indicates the one indivisible Brahman
Hari Om
P.G.KRISHNAN