Sutra Vahini Index

Saastra Yonithwaath

'Saastra Yonithwaath': "Brahmam is the source of the scriptures and therefore is All-knowing". The scriptures are expressions of the truth acquired by sages while delving into the Reality. The words have emanated from the inhalations and exhalations of the Divine Breath. They were heard from no embodied entity, nor did they arise out of the imagination of any one. Hence, they are described as 'impersonal' (A-paurusheya) and 'eternal' (Saaswatha). From whom did they originate? The answer is, from Brahmam alone.

Veda means knowledge; it always 'is'. It has no beginning, nor end. It is referred to as 'an-antha', without end, for it is sound, sacred, sustaining, salutary sound. It is experienceable only; it cannot be limited or communicated. So, it is a marvel, an unprecedented phase of personal experience for each one. Since Brahmam is the source of such knowledge, it is extolled as All-knowing, All-mighty and All-pervading.

"Saastra Yonithwaath". This aphorism conveys the meaning that the Vedic scriptures have to be resorted to in order to know Brahmam, that only they can reveal Brahmam, and that all Vedas lead man to the same knowledge. Besides, the scriptures derive their validity through Brahmam and their value, too, from Brahmam, for Brahmam is the very source of the illumination they contain and confer. Only the Omniscient One can be the source of the Vedas. The scriptures alone can liberate man through that illumination, named knowledge. They regulate man's life and foster it, guarding it from grief. The Vedas offer comforting counsel; they deal with man affectionately and lead him forward, for they are received through venerable personages who have attained the Highest Knowledge, Brahmam.

Brahmam cannot be comprehended by means of proofs or arguments. It is beyond reason and calculation. So, it is A-prameya. It cannot be measured. It is indefinable. It cannot be pronounced as being such or so, for this reason or that. It is immeasurable by time and space, the scriptures are the proof. The usual proofs for truth are direct perception (Pratyaksha) and inferential perception (Anumaana). But Brahmam cannot be cognised by these two means. The sages have experienced it and expressed it in the scriptures. That word (Sabda) is the firmest proof. 'Saastra' means that which brings to memory what has been forgotten. Brahmam is the very self-ness of every man. The Saastras (Directives of Counselors) direct and counsel every one. But man yields to delusion and becomes one with the darkness caused by false values and attachment to the unreal, the 'me' and 'mine'. But, scripture is the mother; she does not give up. She persists and pursues; she reminds man of the goal in order to ensure that he is saved.

Hence, the above aphorism, "Saastra Yonithwaath" declares that the Saastras or scriptures are to be considered as the cause of the awareness of the incomprehensible, immeasurable, inexpressible Brahmam. They are numberless, but, lifetime is too short. Aspirants are plenty; doubts and hesitations are numerous; steadfastness is meagre. As a result, no one can claim full mastery.

Of course, one has no need to drink the entire ocean to know its taste. One can discover the taste by placing one drop on the tongue. Similarly, it is impossible to understand all the contents of the scriptures. It is enough if one grasps the important lesson that is elaborated and puts that lesson into practice.

This lesson is: constant thought of God, as Prahlada told Hiranyakasipu, his father, when his father drew him near and fondly asked the boy to repeat what he had learned from his teacher, and make him happy. Prahlada replied, "I have learnt the secret essence of all learning." The father was glad. He asked him again, "Tell me that essential thing which you have mastered." Prahlada said, "Father! He who illumines everything, He who finally absorbs everything with Himself, is the ONE, the Narayana. Having Him always in mind and experiencing the Bliss thereof awards fulfilment to all." The boy uttered the name Narayana, which the father abhorred! He did not stop with that. He said, "Father! You have conquered the entire world, but you have failed to conquer your senses. How then can you receive grace from Narayana? These material skills and worldly achievements are hollow possessions. Brahma Vidya, the knowledge and the experience of the ONE, that alone is to be pursued."

It is an arduous process for man to become aware of the ONE which is his core. The person is of the essence of food (Anna). The gross body is the product of the food consumed. But in man, there is a subtler force, an inner vibration, named Prana or Vital Air. The mind (manas) within is subtler still, and deeper than the manas and subtler, is the intellect (vignana). Beyond the intellect, we have in us the subtlest sheath of Ananda or Bliss. When man delves into this Ananda region of himself, he can experience the Reality, the Brahmam, the ONE. That awareness is indeed the most desirable.

In the Taithiriya Upanishad, the Bhrgu Valli, which comes after the Brahmananda Valli, has the story of Bhrgu, son of Varuna. While teaching the son the Brahmam phenomenon, he says: "Son! Bhrgu! Brahmam cannot be seen through the eyes. Know that Brahmam is that which enables the eyes to see and the ears to hear. He can be known only through Tapas (extreme yearning in a cleansed mind and concentrated thought). No other means can help." He added, "Dear Bhrgu! Know that everything in the Universe originates from Brahmam, exists in Brahmam and unfolds through Brahmam, and merges in Brahmam alone. Discover it yourself through Tapas," The father gave him only these indications, before directing him to enter upon spiritual exercises which will ultimately reveal the Truth.

With full faith in the words of his father Bhrgu was engaged in Tapas. The process of self-control and self-inquiry raised his consciousness and he believed what he understood at that stage as Brahmam and decided that food (Anna) was Brahmam! When he declared what he has come to know, his father, Varuna, told him that his answer was not right. So, he continued the tapas and found out that Prana (vital air) was Brahmam, since without Prana, other things are vain. Prana causes life, promotes life and puts an end to life. But the father pronounced this inference too wrong and sent him again for further Tapas. In this manner, Bhrgu has a third period of austerity when he came upon manas as Brahmam and later, a fourth when he revised that conclusion and believed that it was Vijnana. At last, after undergoing a fifth course of tapas, he became aware that Ananda was Brahmam. He stayed in the Bliss of that Awareness and never more proceeded to his father. The father sought him out and approached him. He congratulated Bhrgu, who had cast the world away from his memory. He said, "Son! You have now visualised Brahmam; you have merged in that Vision."

Man starts life as a creature of Anna (food), but he has to march on to the goal of an embodiment of Ananda. Not man alone, but every living being starts on food and yearns to reach the peak of Ananda. All efforts, all undertakings are directed to the acquisition of Ananda. All are born in Ananda, will live for Ananda, all die in order to attain Ananda. The Taithiriya Upanishad elucidates that Ananda is the urge for birth, growth, decay and death.

However, how can Brahmam be Ananda? It is said: "OM ithyekaaksharam Brahma", the Pranava sound OM, the one imperishable letter, is Brahmam, the Cosmos is composed fully of the Pranava. It is also said, "Ayam atma Brahma", "This Atma is Brahmam". Therefore, Atma, Brahma and Pranava - all are indistinguishably the same. Brahma Vidya teaches that the Self in each living being, the Atma, is Brahmam itself, no less.