Basudeba Mishra
Most people writing on Vedanta (वेदान्त) confuse the word Aananda (आनन्द) in Vedanta with happiness or joy. While happiness or joy are covered by the word Aananda, they do not convey its proper meaning. Its meaning is much more expansive and bliss is only nearer to it. Some so-called experts on Vedanta, who have not read or understood the original Brahmasootram (ब्रह्मसूत्रम्), write in English totally distorting the meaning of these words. As a result, the teachings of Vedanta and Shankara are distorted. Hence, proper meaning of the words as per Veda, Vedaanga and Brahmasootram is described here.
Brahman (ब्रह्मन्) is that, which is the biggest of all (बृहत्त्वात्), is all-pervasive (बृंहणत्त्वात्) and sustains all (भृ॒ञ् भर॑णे, डुभृ॒ञ् धारणपोष॒णयोः॑). Brahman is the source of everything in the creation. Taittiriya Upanishat (तैत्तिरीयोपनिषत्) describes Brahman as Rasa (रसो वै सः), which is not taste, though taste is also covered by its meaning. The Upanishads talk of Paraa Shakti (पराशक्ति) of Brahman – Bala (बल – नायमात्माबलहीनेन लभ्यो – तैत्तिरीयोपनिषत्) – which is not force, but which includes force. The nature of Rasa is described as Aananda (रसग्गं ह्येवायं लब्ध्वाऽऽनन्दी भवति). When Brahman appears as confined (अवच्छिन्न – like the space inside a pot, which is not different from that outside and which is not affected if the pot is destroyed) due to Maya Bala (मायाबल), it is called Purusha (पुरुष – पुरति अग्रे गच्छतीति – पुरँ अग्रगम॒ने – it is the first to appear, पुर्षु शेते य, पुरणात् पुरुषः वा – or it occupies the whole area). It has three aspects – Kalaa (कला) – Avyaya-Akshara-Kshara (अव्यय-अक्षर-क्षर – Gita 15/16&17). Nirbishesha Brahman (निर्विशेष ब्रह्मन्) becomes Bhoktaa (भोक्ता) only through Purusha by its Swaroopa Sansarga (स्वरूपसंसर्गः). Aananda is one of the Panchakoshas (पञ्चकोष) of Avyaya Purusha. The others are Vijnaanam, Manah, Praana, Vaak (विज्ञान-मन-प्राण-वाक्).
As per the principle: the description of the whole applies to the part also (समुदाये प्रवृत्ताः शब्दा अवयवेष्वपि वर्तन्ते), the parts of Brahman are also called Brahman. Hence, Avyaya-Akshara-Kshara are also called Brahman. Since the universal field (सर्वाधार) Avyaya Purusha enjoys everything (अत्ति) – everything happens in it – it is called Aatmaa (आत्मा). The Jnaanam (ज्ञानम्) dominated part is called Jnaanaatmaa (ज्ञानात्मा). Karma dominated part is called Karmaatmaa (कर्मात्मा). Where both join, the intersection is called Mind (मनः) of the Purusha (स्ववशीयस् मनः) as against psychological mind – हृदयाख्य मनः or sensory mind – इन्द्रिय मनः. It is both Jnaana-Karmamayah (ज्ञान-कर्ममयः). It gives rise to desire (इच्छा). Since all desires originate here, it is called Kaamaatmaa (कामात्मा). This Manah is also called Purusha (पूर्णः संक्षिप्तशक्तिकः), because it is confined (पुरिवासान्मितत्वाच्च).
When different Bala operate at one point (बलानाम् अनुवृत्तिः), it appears to confine Avyaya (चिनोति चीयते वा) and is called confinement (चितिः). It has three divisions: Antahchitih, Vahihchitih, Samchitih (अन्तः चिति-बहिः चिति-सञ्चिति). When Avyaya appears as limited (परिच्छिन्न) by Vidyaa विद्या) – Antahchiti (अन्तःचिति) of Avyaya by Vidyaa, it is called Jnaanam (ज्ञानम्), which is Muktisaakshee (मुक्तिसाक्षी). When It appears as limited by Avidyaa (अविद्या) – Vahihchiti (बहिःचिति), it is called Karma (कर्म), which is Srishtisaakshee (सृष्टिसाक्षी). Manah belongs to both (सञ्चिति). Jnaanam is related to Consciousness (चेतना) and immutable (अमृत). Karma is related to external objects (विषय) and mutable (मृत्यु) – perishing every moment – changing from cause to effect.
The substratum or base (आवपन), where such compounding – Chiti (चितिः) – takes place, is called Chit Brahman (चित्ब्रह्म – चिनोति इति चित्). It is in Avyaya Purusha dominated by Rasa and is Manomaya (मनोमयः). It is the repository of all knowledge – Jnaanaroopa (ज्ञानरूपा). Where the desire for creation starts (सृष्टिकाम ब्रह्म), in Praanamaya Akshara Purusha (प्राणमयः अक्षरपुरुषः) dominated by Sama-Rasa-Bala (समरसबल), the compounding is called Chetanaa Brahma (चेतनाब्रह्म – चियते इति). That which is compounded, Vaangmaya Kshara Purusha (वाङ्ग्मयः क्षरपुरुषः) dominated by Bala, is called Chitya Brahma (चित्यब्रह्म – चियते यत्र).
Karma can interact with Brahma or Karma. Both Rasa (ब्रह्म) and Bala are Dharma (धर्म). When Karma (Bala – बल) interacts with Brahman (Rasa – रस), both become Dharmee (धर्मी), the result of which (मायावच्छिन्न ब्रह्म) is Bhaava Srishti (भावसृष्टि). Rasa is one and immutable (अमृत). Bala is many and mutable (मृत्यु). When Bala interacts with Rasa further, it is called Sansarga (संसर्ग). When they interact on their own, it is called Swaroopa Sansarga (स्वरूपसंसर्ग). Swaroopa Sansarga is of three types: Samavaaya, Udaara and Aasakti (समवाय-उदार-आसक्ति). In the first, Rasa dominates. It is called Avyaya. In the second, both Rasa-Bala are equal. It is called Akshara. In the last, Bala dominates. It is called Kshara. When Bala further interacts with Bala, it is called Vrtittittwa Sansarga (वृतित्वसंसर्ग). Vrtittittwa Sansarga is also of three types: Vibhuti, Yoga and Bandha (विभुति-योग-बन्ध). These give rise to the three Gunas (गुण): Sattwa, Raja, Tama (सत्व-रज-तम). They are inseparable complements and together called Prakriti (प्रकृति). When something appears to change while essentially not changing (अतात्त्विक अन्यथाभावः) it is called evolution, The Purusha and Prakriti are evolutions of Nirvishesha Brahman.
Jnaanaatmaa (ज्ञानात्मा) has two divisions: Shuddha Dhee Rasa (शुद्ध धी रस) is called Aananda (आनन्द), whose nature is Absolute Freedom (सर्वस्वातन्त्र्य). That mixed with Karma is called Vijnaanam (विज्ञानम्), whose nature is knowledge. Karmaatmaa (कर्मात्मा) has two states: Kshubdha (क्षुब्ध) and Moorchchhita (मूर्च्छित). The former is called Praana (प्राण) and the latter is called Vaak (वाक्). When Praana is in potential form, it is called Bala (बल), which is force. In kinetic form, Praana is called Praana (प्राण). After it ceases to operate, the effect of Praana is called Kriyaa (क्रिया).
Vaak (वाक्) belongs to Parameshthee Mahan (परमेष्ठी महान्). It has two divisions: Shabda Brahma (शब्दब्रह्म) and Pambrahma (परम्ब्रह्म). When Praana moves slowly vibrating through the medium creating waves (kampa – कम्प), it is called Soumyaa (सौम्या) or Saraswati Vaak (सरस्वती वाक्). When Praana moves rapidly through the medium, it creates Chiti – confinement (quarks). This Agneyee Vaak (आग्नेयी वाक्) is called Aambhrini Vaak (आम्भृणी वाक्). Since it is related to radiation, it is also called Sooryaputree (सूर्यपुत्री). This creates the material universe.
Saraswati Vaak (सरस्वती वाक्). has four divisions (चत्वारि वाक् परिमिता पदानि – ऋग्वेदः १-१६४-४५): Paraa (परा), Pashyanti (पश्यन्ति), Madhyamaa (मध्यमा), Vaikharee (वैखरी). The last one is audible to humans (तुरीयं वाचो मनुष्या वदन्ति – ibid). Sound originates from a point – Vindu (बिन्दु). Then it is moved by Vaayu first and Agni next. If there is space (Akaasha) beyond (बिन्दुवातग्न्यम्बराणां तस्मात् साङ्केतिकाः स्मृताः), then sound is produced. Vaayu has 11 divisions (प्रभ्राजमाना-व्यवदाताः-वासुकिवैदुता-रजताः-परुषाः-श्यामाः-कपिला-अतिलोहिताः-ऊर्द्ध्वा-अवपतन्ताः-वैद्युत). Agni has 8 divisions (Vasu or gluon in modern science – अग्निः-जातवेदाः-सहोजा-अजिराप्रभुः-वैश्वानरः-नर्यापाः-पङ्क्तिराधाः-विसर्पिः). Together they have 19 divisions, each of which has 16 Kalaas. Hence sound has 304 divisions, out of which only 12 (स्फोट – sphota to महाघनरब – Mahaaghanarava) are within human audible range.
When we desire to communicate something, mind gets activated at the Moolaadhaara (मूलाधार), which increases temperature there. This pushes the Vaayu there to come up through Naabhi (नाभि), Hridaya (हृत्), Kantha (कण्ठ), where the vocal chords are situated. If the Vaayu comes out through lips straight, then the sound generated is A (अ). If the vocal chords are strained differently, the sounds are changed to i, u, (इ, उ) etc. If the sound is choked at the throat, it becomes k (क्). Panini has described the detailed mechanism.
Ichchhaa Shakti (इच्छाशक्ति) of Brahman is Nitya Praapti (नित्यप्राप्ति) – getting everything instantaneously. Confined in Jeeva, it appears as Raaga (रागः – विषयेषु क्वचिद् रञ्जन क्वचिद् अतृप्तिः रूपिणी). Jnaanam as Sarvajnataa (सर्वज्ञता) of Brahman, confined in Jeeva, appears as Vidyaa/Avidyaa (विद्या-अविद्या). The Omnipotence (सर्वकर्तृत्व) of Brahman, Kriyaa (क्रिया), confined in Jeeva, appears as Kalaa (कला). The Chit Shakti (चित्छक्ति) appears as Nitya Sattaa (नित्यसत्ता) – Omnipresence – and being confined in Jeeva (जायते–अस्ति-बर्द्धते-विपरिणमते-अपक्षीयते-विनश्यति), appears as Kaala (कालः) – time. Jnaanaatmaa (ज्ञानात्मा) has two divisions: Shuddha Dhee Rasa (शुद्ध धी रस) is called Aananda, whose nature is Absolute Freedom (सर्वस्वातन्त्र्य) or eternal freedom. There is no enjoyment in bondage. Limited in Jeeva, it becomes Niyati (नियतिः) – destiny. Ichchhaa, Jnaanam and Kriyaa together are called Sat (सत्). Ancient texts define Brahman as Sat-Chit-Aananda (सच्चिदानन्द) like this. Maya is the force that differentiates everything from each other to give a separate perception of objects from its real nature (माया – इदं जगदित्याकारिका ईश्वरनिष्ठा भेदविषयिणीवृत्तिः). For this reason, it is also called illusion, though it has much deeper meaning.