Saguna Brahman: Narayana Sukta

Narayana Sukta is a hymn in Yajurveda which is said to be composed in 2500 BC, India

sahasra-śīrṣaṃ devaṃ viśvākṣaṃ viśva-śambhuvam |.
viśvaṃ nārāyaṇaṃ devam-akṣaraṃ paramaṃ padam ||1||

The Absolute Person (Nārāyaṇa) – the Self-effulgent Being, who is multi-headed and multi-eyed(Omniscient), who is imperishable, all-surpassing, who is manifest as various gods (celestials), who is existing in the form of the universe, who is the source of delight for the whole universe.

 

viśvataḥ paramān-nityaṃ viśvaṃ nārāyaṇagṃ harim |
viśvam-evedaṃ puruṣas-tad-viśvam-upajīva- ti ||2||

This universe is indeed the Absolute Being (Puruṣa); hence, it (the universe) subsists on Him. He transcends the universe (in every way), timeless, Omni form, who is the goal of the humanity (śāstra is for human beings only) the omnipresent absolute, who is the destroyer of wrong-doings and ignorance, (2)

patiṃ viśvasyātmeśvaragṃ śaśwatagṃ śivam-acyutam |
nārāyaṇaṃ mahājñeyaṃ viśvātmānaṃ parāyaṇam ||3||

He who is the Lord of the universe and the Lord (ruler) of all beings (and of course the Lord of the individual jīvas), who is timeless, auspicious and immovable, who has embodied Himself in the universe (as the causal) in the human being (being the Indweller), who is worthy of being known by the creatures, who is embodied in the universe, and who is the ultimate refuge.(3)

nārāyaṇaḥ paro jyotir-ātmā nārāyaṇaḥ paraḥ |
nārāyaṇaḥ paraṃ brahma tattvaṃ nārāyaṇaḥ paraḥ |
(nārāyaṇaḥ paro dhyātā dhyānaṃ nārāyaṇaḥ paraḥ) ||4||

Nārāyaṇa is the Absolute Light. Nārāyaṇa is the infinite Self. Nārāyaṇa is the Absolute Reality designated as Brahman.

yacca kiñcit jagat sarvaṃ dṛśyate śrūyate’pi vā |
antar bahiśca tat-sarvaṃ vyāpya nārāyaṇas-sthitaḥ ||5||

Whatsoever is there in this world known through perception (because of their proximity) or known through the report (because of their distance), all that is pervaded by Nārāyaṇa within and without. (5)

anantam-avyayaṃ kavigṃ samudre’ntaṃ viśva-śambhuvam |
padmakośa-pratīkāśagṃ hṛdayaṃ cāpyadho-mukham ||6||

He is the Limitless, Imperishable, Omniscient, the cause of delight of the world, the end of all striving, (manifest) in the space of one’s own heart, as the goal of all striving, which is comparable to an inverted lotus bud. (6)

adho niṣṭyā vitastyānte nābhyām-upari tiṣṭhtati |
jvālamālā-kulaṃ bhātī viśvasyāyatanaṃ mahat ||7||

Below the Adams apple, at a distance of a finger-span, and above the navel (i.e., the heart which is the seat of the manifestation of Pure Consciousness in the human being), is the great abode of the universe, as if adorned with garlands of flames. (7)

santatagṃ silābhistu lambatyā-kośasannibham |
tasyānte suṣiragṃ sūkṣmaṃ tasmin-sarvaṃ pratiṣṭhitam ||8||

Surrounded on all sides by nerve-currents (or arteries), suspends the lotus-bud of the heart in an inverted position. It is in a subtle space (a narrow aperture, the suṣumnā-nādi), and therein is to be found the basis of all things. (8)

tasya madhye mahānagnir viśvāracir-viśvatomukhaḥ |
so’grabhugvi-bhajan-tiṣ- hann-āhāram-ajarḥ kaviḥ ||9||

In the middle of those (narrow space of the heart or susumnā) remains the undecaying, all-knowing, omni faced, great Fire, which has flames on every side, which enjoys the food presented before it, which remains assimilating the food consumed, (9)

tīryag-ūrdhvam adhaśśāyī raśmayas-tasya santatā |
santāpayati swaṃ deham-āpādatala-mastakaḥ |
tasya madhye vahniśikhā aṇīyordhvā vyavasthitaḥ ||10||

(His) rays spread themselves vertically and horizontally, and which warms its own body from the head to foot. In the centre of that Fire, which permeates the whole body, there abides a tongue of fire, of the colour of shining gold, which is the topmost among all subtle things, (10)

nīlatoyadamadhyasthā vidyullekheva bhāsvarā |
nīvāra-śūkavat-tanvī pītā bhāsvatyaṇūpamā ||11||

which is dazzling like the flash of the lightning that appears in the middle of a rain-bearing clouds, which is slender like the awn of a paddy grain, yellow (like gold) in colour, in subtlety comparable to the minute atom, (this tongue of fire) grows splendid. (11)

tasyāḥ śikhāyā madhye paramātmā vyavasthitaḥ |
sa brahmā, sa śivaḥ, sa hariḥ, sendraḥ, so’kṣaraḥ paramaḥ svarāṭ ||12||

In the middle of that flame, the supreme self dwells. This (self) is Brahma (the creator), Siva (the destroyer), Hari (the protector), Indra (the ruler), the imperishable, the absolute, the autonomous being. (12)

ṛtagṃ satyaṃ paraṃ brahma puruṣaṃ kṛṣṇapiṅgalam |
ūrdhvaretaṃ virūpākṣaṃ viśvarūpāya vai namo namaḥ ||

Prostrations again and again to that Absolute Brahman, Who is the Truth, the Cosmic Order, the Puruṣa of blue-decked yellow (shining) hue, ever-celibate, multi-eyed (omniscient), all-pervasive.

nārāyaṇ- ya vidmahe, vāsudevāya dhīmahi, tanno viṣṇuḥ pracodayāt |

We commune ourselves with Nārāyaṇa, and meditate on Vāsudeva, may that Viṣṇu direct/propel us (to the great goal).

Om śanti, śānti, śāntḥihi  

Om. May there be Peace, Peace, Peace.

 

States of Consciousness [Brihadaranyaka Upanishad]

Yajnavalkya came to Janaka, king of Videha, saying to himself, “I will not talk today”. But earlier, while they were discussing the fire ceremony, Yajnavalkya had promised him any boon he wanted. Now the King asked the sage permission to question him.

 

Janaka:
Yajnavalkya, What is the light of man?

Yajnavalkya:
The Sun is our light, for by that light we sit, work, go out and come back.

Janaka: When the Sun sets what is the light of man?

Yajnavalkya: The moon is our light for by that light we sit, work, go out and come back.

Janaka: When the Sun sets Yajnavalkya and the moon sets what is the light of man?

Yajnavalkya: Fire is our light for by that we sit, work, go out and come back.

Janaka: When the Sun sets Yajnavalkya and the moon sets and the fire go out what is the light of man?

Yajnavalkya: Then speech is our light for by that we sit work go out and come back even though we cannot see our own hand in the dark we can hear what is said and move toward the person speaking.

Janaka: When the Sun sets Yajnavalkya and the moon sets then the fire goes out and no one speaks. what is the light of man?

Yajnavalkya: The Self indeed is the light of man your majesty for by that we sit, work, go out and come back.

Janaka: Who is that Self..?

Yajnavalkya: The self, the pure awareness that shines as the light within the heart surrounded by the senses. Only seen to think. seem to move. The self neither sleeps nor wakes nor dreams. When the Self takes on a body he seems to assume the body’s frailties and limitations but when he sheds the body at the time of death, the Self leaves all these behinds. The human being has two states of consciousness. one in this world, the other in the next but there is a third state between them not unlike the world of dreams of which we are aware of both worlds with their sorrows and joys. When a person dies it is only the physical body that dies that person lives on in a non-physical body which carries the impressions of his past life. It is these impressions that determine his next life. In this intermediate state, he makes and dissolves impressions by the light of the self in that third state of consciousness. There are no chariots no horses drawing them or roads on which to travel but he makes up his own variants horses and roads.

In that state, there are no Joy’s or pleasures but he makes up his own joys and pleasures. In that state, there are no lotus ponds no lakes no rivers but he makes up his own lotus ponds lakes and rivers. It is he who makes up all these from the impressions of his past or waking life. It is said of these states of consciousness that in the dreaming state when one is sleeping, the shining self who never dreams who was ever awake watch us by his own light the dreams are woven out of past deeds and present desires. In the Dreaming state, when one is sleeping, the shining Self keeps the body alive with the vital force of prana and wanders wherever he wills. In the Dreaming state when one is sleeping, The Shining Self assumes many forms, eats with friends, indulges in sex, sees fear sees spectacles but he is not affected by anything because he is detached and free and after wandering here and there in the state of dreaming enjoying pleasures and seeing good and evil, he returns to the state from which he began. As a great fish swims between the banks of a river as it likes so does the shining Self move between the states of dreaming and waking. As an Eagle weary after soaring in the sky folds its wings and flies down to rest in its nest. so does the self himself enter the state of dreamless sleep where one is freed from all desires. the self is free from desire. free from evil. free from fear.

As a man in the arms of his beloved is not aware of what is without and what is within. So a person in union with the self is not aware of what is without and what is within for in that unitive state, all desires find their perfect fulfillment. There is no other desire that needs to be fulfilled and one goes beyond sorrow in that unitive state, there is neither father nor mother, neither world’s nor gods nor even scriptures in that state there is neither thief nor Slayer neither low caste nor high neither Munk nor ascetic. The Self is beyond good and evil beyond all the suffering of the human heart. In that unitive state, one sees without seeing for there is nothing separate from him. Smells without smelling for there is nothing separate from him. Tastes without tasting for there is nothing separate from him. Speaks without speaking, for there is nothing separate from him. Hear without hearing for there is nothing separate from him. Touches without touching for there is nothing separate from him. Thinks without thinking, for there is nothing separate from him. Knows without knowing, for there is nothing separate from him.

Where there is separateness. one sees another, smells another, tastes another, speaks to another, hears another, touches another, thinks of another, knows another but where there is unity one without a second that is the world of Brahman. This is the supreme goal of life, the supreme treasure, the supreme joy. Those who do not seek the supreme goal live on butter fraction of joy.

Janaka: I give you another thousand cows. please teach me more of the way to self-realization.

Yajnavalkya: As a heavily laden cart creaks as it moves along. the body groans under its burden when a person is about to die. When the body grows weak through old age or illness the Self separates himself as a mango or fig or banyan fruit frees itself from the stalk and returns the way he came to begin another life. Just as when a king is expected to visit a village the mayor and all the other officials turned out to welcome him with food and drink. All creation awaits the person who sheds his body having realized Brahma. Here he comes they say here comes Brahma himself. but the senses while that man lies dying gather around and mourns the selfs departure as courtiers mourn when their king is about to leave.  When body and mind grow weak, the Self gathers in all the powers of life and descends with them into the heart. As prana leaves the eye it ceases to see. He is becoming one say the wise. he does not see. he is becoming one he no longer hears. he is becoming one he no longer speaks or tastes or smells or thinks or knows. By the light of the heart, the Self leaves the body by one of its gates and when he leaves prana follows and with it all the vital powers of the body. he who is dying, merge in consciousness and thus consciousness accompanies him when he departs along with the impressions of all that he has done experienced and known.

As a caterpillar having come to the end of one blade of grass draws itself together and reaches out for the next. so the self having come to the end of one life and dispelled all ignorance gathers in his faculties and reaches out from the old body to a new as a goldsmith fashions an old ornament into a new and more beautiful one. so the self having reached the end of the last life and dispelled all ignorance makes for himself a new more beautiful shape like that of the Devas or other celestial beings.

The self is indeed a Brahmam but through ignorance, people identify it with intellect, mind, senses passions and the elements of earth water air space and fire. This is why the self is said to consist of this and that and appears to be everything.

As a person acts so he becomes in life. Those who do Good become good. Those who do harm become bad. Good deeds make one pure. Bad deeds make one impure.
So we are said to be what our desire is.

As our desire is, so is our will. As our will is, so our acts. As we act, so we become.

We live in accordance with our deep driving desire it is this desire at the time of death that determines what our next life is to be. we will come back to earth to work out the satisfaction of that desire but not those who are free from desire.
They are free because all their desires have found fulfillment in the self. They do not die like the others but realizing Brahman they merge in Brahman.
So it is said when all the desires that surged in the heart are renounced, the mortal becomes immortal. When all the knots that strangle the heart are loosened, the mortal becomes immortal. Here in this very life as the skin of a snake is slough onto an ant hill so does the mortal body fall. but the self freed from the body merges in Brahman. infinite life eternal light.

Janaka : I give you another thousand cows please teach me more of the way to self-realization.

Yajnavalkya : Those who realize the self, enter into the peace that brings complete self-control and perfect patience. They see themselves in everyone and everyone in themselves. Evil cannot overcome them because they overcome all evil. Sin cannot consume them because they consume all sin. Free from evil, free from sin, doubt, and fear. They live in the kingdom of Brahman, your Majesty. this kingdom is yours now.

Janaka: Venerable one, I offer myself and my kingdom in your service

Satyam Vada, Dharmam Chara

Satyam Vada means to speak the truth. 

A thief once approached a sage for guidance to get peace of mind. He was advised to give up any one of his bad habits. The thief promised to give up lying and practice Truth. Subsequently, during one night when the thief went out for stealing, the king, in the disguise of a thief followed and met him. After getting introduced by the thief the king introduced himself as a thief; both of them entered the Royal Treasury and robbed two precious diamonds leaving the third one intact as it was impossible for them to share same equally. The next day the thief was caught by the king’s men and brought to the court session to be briefed in his presence. The thief confessed having stolen one diamond and acknowledged that the second one was taken away by another thief. Subsequently, the treasurer of the royal palace was summoned and asked to report the theft the previous night after verifying with the royal chest. The treasurer, upon finding that two of the diamonds out of three were missing, pocketed the third one, hiding the same under his headgear, reported to the king that all three diamonds were missing. The thief was resolute in his stand about the third diamond denying repeatedly any knowledge about the third one.

The king in an afterthought ordered the commander-in-chief to search the treasurer and the treasurer was caught red-handed. The greedy treasurer was put behind the bars for his unpardonable crime and the thief who stood by his word was made the treasurer for his truthfulness and contentment.

 

Dharmam Chara means to lead a righteous life 

Dharmam Chara, highlighting the greater importance of Righteous Conduct and how this could win the highest knowledge for the ordinary folk, which was not possible for others leading egocentric life. Sage Mahatapa was meditating on Lord Shiva chanting the Panchakshari Mantra – Om Namah Shivaya. Once, during his penance, he got enraged and cursed a bird to burn to ashes for dropping on his head resulting in disturbing his concentration. The Sage having acquired great powers due to his severe penance went to a nearby village to exhibit his powers. He stood in front of a chaste woman who was busy serving her husband. Sage Mahatapa begged alms and the woman requested him to wait for a while. The Sage, who was impatient and highly short-tempered, insisted the woman to hurry up responding to his request. The chaste woman retorted that she was not the bird to be burnt to ashes. The sage was amazed to know that this ordinary looking woman serving her husband with single pointed devotion could know about what had happened to the bird. Upon posting the question by the Sage the chaste woman replied that it was not necessarily the one should take up severe penance in order to attain knowledge, but was enough if one could perform his duties with the dedication to God. To acquire more knowledge the Sage was advised to meet Dharmavyada, a butcher by profession in Mithilapuri.

The sage met Dharmavyada, who was busy cutting and selling meat. The butcher greeted the sage saluting him, “Welcome Sage sent by Pativrata. The Sage was again surprised beyond words as for how could such an ordinary butcher attain this knowledge who was engaged in his worldly life, selling meat. The Sage was further amazed when the butcher told him that he knew how the sage could burn a bird into ashes with his anger. Dharmavyada further explained that he was devoted to his parents and serving them in all possible ways as an offering to God which has won him knowledge -wisdom.

Difference between Dev and God

Many words are translated into the languages even when the meanings are different. These differences in the meaning lead in the misunderstanding of the concepts of different culture. Here is the word which is most misunderstood:
English God – Sanskrit Dev.

The meaning of God in monotheistic religions is

• The One
• The Creator
• The ruler of the universe
• Source of all moral authority
• Supreme being
• Transcendental

The meaning of Dev in Sanskrit is

• Benevolent supernatural
• Divine
• Heavenly being
• Terrestrial things of high excellence
• Exalted
• Shining one
• Masculine

As Dev is referred as Hindu God, even when the meaning is different from Abrahamic god, which made misunderstanding of the concept of God in Hinduism.

The exact word in Sanskrit for monotheistic God is Nirguna Brahman.

Nirguna Brahman meaning in Sanskrit is

• Brahman without form and qualities
• Transcendental
• Absolute
• Advaita  [non-dualistic]
• Unmanifest Reality

Hindu scriptures define Nirguna Brahman as

• Impersonal God who cannot be communicated, who is beyond the mind and the senses, who can be reached only through the inner self.
• Invoking Nirguna Brahman was not an ideal call as he wouldn’t respond to the invocations being impersonal, unmanifested.
• Nirguna Brahman does not communicate with anyone because there is nothing to communicate; everything exists within himself.
• Nirguna Brahman is not worshipped in Hinduism as there is no duality in his absolute state. There is no distinction between the knower and the knowing. or the knower and the known.
• Nirguna Brahman is a state of being in which all dualistic distinctions between one’s own soul and Brahman are obliterated and are overcome.
• Nirguna Brahman is a state of complete knowledge of self as being identical with the transcendental Brahman.
• Nirguna Brahman cannot be worshipped but can be attained only by the self-realization. 

Here are some verses from Vedas and Upanishads describe Nirguna Brahman which is taken out of context and misinterpreted by the western missionaries to spread their monolithic opinion.

• Ekam Evadvitiyam Brahman
  • Meaning: One without second Brahman.
• Na casya kascij janita na cadhipah: 
  • Meaning: Of Him, there are neither parents nor lord
• Na tasya pratima asti:
  • Meaning: There is no likeness of him.
• Na Sandrse tisthati rupam asya, na caksusa pasyati kas canainam:
  • Meaning: His form is not to be seen; no one sees him with the eye.
• Ekam Brahma, Dvitiya naste neh na naste kinchan
  • Meaning: There is only one God, not the second; not at all, not at all, not in the least bit.

Above verses are describing Nirgunama Brahman nothing to do with Devas.

Conclusion

Saguna Brahman

• Hindus worship many gods Devas, as Saguna Brahman [Hindu God] is abstract and inherited in many forms.
• Hindus do not worship Nirguna Brahman/monotheistic God, as they aware that an impersonal and unmanifested God neither hear our prayers, nor he knows to respond.
• Hindus do not believe in the concept of a messenger of God or exclusiveness.
• Hinduism is an inclusive religion which believes that all the path of devotion leads to Saguna Brahman.
• Hindustan is a land of seekers not a land of faith.
• Hinduism is based on the practice of Dharma, the code of life.
• The most important aspect of Hinduism is being truthful to oneself.
• Purpose of Life in Hinduism is to achieve Dharma, Artha, Kama, and Moksha. [Not pleasing god]

Note: The word Hindu is used in this post as the believers of Vedas, karma, and Dharma. not on geographical identity.