Atma Bodha - Post 70

Verse 60

अनण्वस्थूलमह्रस्वमदीर्घमजमव्ययम् ।

अरूपगुणवर्णाख्यं तद्ब्रह्मेत्यवधारयेत् ॥ ६०॥

ANANVASTHUULAM ARHASVAM

ADIIRGHAM AJAMAVYAYAM.

ARUPA GUNA VARNAAKHYAM

TAD BRAHMAITI AVADHAARAYET

[Realize that to be Brahman which is neither subtle nor gross: neither short nor long: without birth or change: without form, qualities, color and name.]

In the last sloka we learnt that Brahman is the substratum of all objects and pervades everywhere, here in this sloka, Acharya is explaining further that the all pervading Brahman is neither gross nor subtle and cannot possess any qualities.

Brahman can never be an object of any actions as it is verily the subject. Hence there can be neither birth nor any of the six changes. There can also be no name that can be given to that which permeates everything. Such limitless Brahman which is devoid of any qualities is described here.

Gross, subtle, shapes, sizes, names and all such qualities can exist only for an object which is limited, i.e. we can point out as ‘this’ or ‘that’ to only that which is boundaries and is limited by space and time. But Brahman, as we have learnt is that which is the substratum of everything i.e. everything is in Brahman, and everything is permeated by Brahman, it hence can never be classified as gross or subtle or by any name. It is never the object of perception of any feelings or thoughts but verily the perceiver. It is THAT which exists and hence all that exits.

Hence the limitless Brahman is indescribable to any limited intellect. Acharya is describing this infinity to us by negation method. These terms are not the description of Brahman but only indicate to the Brahman.

The same explanation can also be found in Brihadaranyaka Upanishad 3.8.8 as: 

ETAD VAI TAD AKARAM, G.RGI, BRHMA  ABHIVADANTI, ASTHLAM, ANAU,

AHRASVAM, ADIRGHAM, ALOHITAM, ASNEHAM, ACCHYAM, ATAMA., AVYVANKŚAM,

ASAGAM, ARASAM, AGANDHAM, ACAK.U.KAM, AŚROTRAM, AVK, AMANA., ATEJASKAM,

APR.AM, AMUKHAM, AMTRAM, ANANTARAM, ABHYAM; NA TAD AŚNTI KI. CANA,

NA TAD AŚNTI KAŚCANA.

(O Gargi, the knowers of Brahman say, this Immutable (Brahman) is that. It is neither gross nor minute, neither short nor long, neither red colour nor oiliness, neither shadow nor darkness, neither air nor ether, unattached, neither savor nor odor, without eyes or ears, without the vocal organ or mind, non-luminous, without the vital force or mouth, not a measure, and without interior or exterior. It does not eat anything, nor is It eaten by anybody.)

Acharya here is explaining that such a Brahman devoid of qualities is to be realized as Self.

As the Katha Upanishad 1.3.15 also proclaims:

ANAADYANANTAM MAHATAH PARAM DHRUVAM

NICHAAYYA TANMRITYUMUKHAAT PRAMUCHYATE

(By knowing that which is soundless, touchless, formless, undecaying, so also tasteless, eternal, odourless, beginningless, endless, subtler than Mahat and constant, man is liberated from the jaws of death.)

Sage Vidyaranya said, “Entering into great Upadhis, super-subtle bodies, such as the Deities, He becomes the Worshipful. And entering into lower bodies such as the human being, He becomes the worshipper. So the worshipped and the worshipper is actually one only. It is the one Self entering everywhere. We give a form to God because we have a form. But that Lord is actually in our own heart. That is why when we do Pooja, we bring the offerings to our heart and then offer it into the fire.

Advaita is not against worship as people usually think. It is actually the culmination of all worship, the fulfillment of worship. The worship which started with action, finds its ultimate expression in Advaita, when the devotee becomes one with God. God in the form of the devotee is worshipping God, the Formless Absolute!

We are so used to doing things to get something that Advaita may even appear as being impractical to some people. Here it may be said that the opposite of doing is not ‘undoing’, but ‘being’. It is very hard to just BE.

There is a well-planned methodology in Vedanta (or Advaita). It starts by stating the facts. Then it uses logic to prove those facts. Then it helps us to start experiencing them. And finally it takes us by the hand to revel in that experience.

Love.