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Analyzing Brahman
Let us analyze the word Brahman. Brahman does not reveal the
Swarupa (inherentnature or charcteristic) of the object that it is
used to describe. Brahman simply
means, the greatest. Now anything or anybody can be the greatest
in thatcategory. You may say that an object X is the greatest in
its category. But merely
stating that it is the greatest, reveals no information about
its nature or
characteristics. You may say that a person Rama is the greatest.
But the word
greatest does not tell you any characteristic of the person
Rama. Thus greatness isonly an associated quality (tatashta
lakshanam) and not an inherent characteristic
(Swarupa Lakshanam). Today someone is the greatest. Tomorrow
someone elsewill be the greatest. Being only an associated quality,
greatness cannot be fixed to
a particular object. Thus, the word Brahman cannot reveal the
nature of Brahmanand therefore Brahman in the sense of God is
always unimaginable.
In Sanskrit grammar, fixing the meaning of a word to describe a
particular object is
called as Yoga Rudha. This also takes into account the root
meaning(etymological) of the word. Using a word to mean a
particular object, based on its
rootmeaning, is called as Yoga. Sanskrit grammar does not
support fixing the
meaning of a word only based on Rudha (arbirtrary assignment),
without any basis
of Yoga. If such meaningless fixation of a word to an object is
done, it is called asRudha. However, meaningless words not fixed in
any object are to be neglected
(Kevala Rudha Shabdah, ditthadavitthavat vyarthah eva). This
means thatmeaningless words such as dittha, davittha are not used
to describe anything.
The root-meaning has to be applicable to the object that the
word is trying todescribe. In case of a word whose root meaning
(Yoga) applies for a certain thing,
that word can be fixed (Rudha) to mean only that thing. This
method of fixing aword to describe a certain thing, while also
satisfying the root meaning is known as
Yoga Rudha. When there are several objects which can be the
meanings of thesame word, since the rootmeaning (Yoga) is
applicable, the word can be fixed to a
particular item only.In such case, such fixed object to the word
is acceptedeverywhere in the usage. For example the word Pankajam
means that which is
born from the mud. Both the lotus flower and algae can stand as
the meaningful
objects for the same word. Yoga is satisfied in both the
objects. But the word isfixed in the lotus flower only everywhere.
However, if such fixation is not done ina specific object, the word
can be used to mean any object provided the
rootmeaning is applicable. Such a word is called Yaugika. In
such case the wordPankajam can be used to mean both the lotus
flower and alge because the root
meaning is applicable to both. Unless this distinction between
the Yoga Rudhaword and Yaugika word is clear, the confusion comes
every time.
The word Brahman is yaugika and not yogarudha since it can be
applied to a
variety of things based on its root meaning. Anything that is
the greatest in its
category can be called as Brahman. Such use of this word is
valid. Therefore, one
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cannot fix this word to mean only God. This is because, Brahman
reveals noinherent characteristic (Swarupam) of the object that it
is used to describe. It only
indicates an associated quality (Tatastham). Hence the word
Brahman cannot havea fixed usage (Rudhi). In fact, we find that in
the Gita, Brahman is used to mean
the Veda (Brahmakshara samudbhavam), since the Veda is the
greatest scripture.The Veda itself uses the word Brahman to mean a
variety of things such as, matter,air, sun etc. in order to
indicate their greatness.
Written by
His Holiness Shri Datta Swami
website address: http://www.universal-spirituality.org
e-mail address:[email protected]
Jai Guru Datta
mailto:[email protected]:[email protected]:[email protected]:[email protected]
