The Vedas recognize divine karma (the action of God) as the source of all creation, preservation and destruction. However, since God performs them without desires, unlike human beings he is not bound by them. From the first chapter of the Brihadaranyaka Upanishad (1.6.1) we learn that karma is one of the triple causes of diversity, the other two being name and form. The diversity in names arises from speech, and the diversity in forms comes from the eye, whereas the (mind and) body is the sources for the diversity in actions. For all actions, the body is the source, the controller, or the lord. Within the body, the mind, the speech, breath, the organs of action, and the organs of perception are considered the main deities who receive their share of food from the body and perform their actions. However, we cannot fully rely upon them to fight the impurities and the evil that can infest our body, since they are all vulnerable to evil and demonic actions, thoughts, desires, temptations, a...
Much of the confusion will disappear if we see Brahman not as a being, but as a supreme state. It becomes a being through its numerous manifestations. However, in its pure and absolute state, it represents the highest reality, which is pure, indefinable and without names and forms. We cannot communicate with that state or reality. We can only become That or become dissolved in That. Let's think this more deeply.
If we are totally absorbed in Brahman, we will see the world differently. We will cease to identify ourself with our physical self and become fixed in the awareness, which is wonderfully expressed in the Upanishads as "Aham Brahmasmi," I am Brahman. The self-realized yogis do not declare that to the world, since it can be misconstrued by the ignorant ones. However, they remain stabilized in that awareness even in the wakeful state, battling against the duality to which the mind is accustomed and the resistance coming from the ego, which remains active even in the self-realized state, although weakened and subdued.
The whole creation is a projection or reflection of Brahman, but it is not made up of Brahman. In other words, we cannot attain Brahman by possessing material things or knowing them. We cannot find it in the objective reality, because it is not in any of its parts, aspects and components. Brahman is known only by subjectively knowing it through the Self and becoming one with it. As stated before, Brahman is pure intelligence. It is not a being, but the highest, supreme reality which is described in the texts as (kaloneness), parandhamam (highest goal), prasantam (peaceful), atitam (transcendental), advitiyam (without a second), anantam (infinite), aksharam (indestructible), anirvachaniyam (indescribable) and madhuram (extremely ecstatic).
After reading everything mentioned above, Brahman seems to be the godly thing to be worshiped as it is the most divine thing which a human possesses in oneself. Now the question is why isn't Brahman worshiped in rituals.
Reasons
Let us now examine why Brahman is not ritually worshipped.
1. Brahman represents an absolute reality which is free from names and forms and objectivity. It cannot objectively be communicated since it represents limitless subjective reality which is eternal, unchanging and self-existent. Hence, invoking Brahman through prayers or mantras is difficult and ineffective.
2. In the absolute state, the highest supreme Brahman is indeterminate, infinite and indistinguishable. We can neither conceptualize it nor fit it into a rigid, ritual model as an object of worship. There are also no known methods to communicate with it.
3. During sacrificial ceremonies and ritual worship, we invite gods to visit the ritual place or our homes as divine guests and accept our hospitality and devotion. Since Brahman is all this and infinite, there is no place upon earth or in heaven, where Brahman can descend into our world and accept our offerings.
4. Brahman is the highest goal rather than an object of ritual worship. It is to be known through internal yoga rather than external worship. The knowledge of Brahman does not arise from rituals but from spiritual practice and self-purification. Hence, ritual worship is not ideal to realize supreme Brahman.
5. There are no known symbols or images or mantras through which we can invoke Brahman. Traditionally, it is represented by the symbol or syllable Aum. However, it is more commonly used to energize and purify the mantras and prayers to invoke various gods rather than to appeal to Brahman.
One may intellectually
know about him through the study of the scriptures, but it is not true knowing.
When duality dissolves & merges into one with the Self, the supreme consciousness is realised that is Para Bramhan that is Formless, Timeless, Attribute less infinite supreme reality that is always shinning in each atom and is the only source of light in every existence. In its manifested form be it as Allah or God or Ram or any other form it manifests itself for us all through the play of Prakruti and Purusha. In that space the only sound is silence beyond all thoughts with vibrations that reverberates as Aum.
ReplyDeleteBaba Nanak through his Guru mantra has immortalised this for us mortals as
Ik Omkaar that reaches us to the state of Sat Chit Ananda leading to Aham Bramhasmi.
Aum Tat Sat.