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Brahman as Sat-Chit-Ananda
- Thread starter Tyaga
- Start date
shivsomashekhar
Well-Known Member
Tyaga,
If you already looked and did not find it, how can others?
You bring up a good point. I always assumed it was in there somewhere. But now that you mention it, I cannot remember a specific quote. Shankara writes about Satchidananda in his Prakarana texts like Atma Bodha, etc. Beyond that, I do not know the origin of the phrase. It is possible that it was coined by Shankara.
Would be interesting to know the perspective of Dvaita and Vishishtadvaita schools on the origins of Satchidananda.
lovemuffin
τὸν ἄρτον τοῦ ἔρωτος
I'm hesitant to butt in here, but forgive me? Since it is a question about texts, I hope I can suggest a few without overstepping any boundaries. My impression is that as individual attributes, you can find the three in different ways in various Upanishads. For example, regarding being:
"In the beginning, my dear, this was Being (Sat) alone, one only without a second." (Chandogya 6.2)
Or regarding consciousness:
"By whom commanded and directed does the mind go towards its objects? Commanded by whom does the life–force, the first (cause), move? At whose will do men utter speech? What power directs the eye and the ear? It is the ear of the ear, the mind of the mind, the speech of the speech, the life of the life, the eye of the eye...
That which speech does not illumine, but which illumines speech: know that alone to be the Brahman (the Supreme Being), not this which people worship here.
That which cannot be thought by mind, but by which, they say, mind is able to think: know that alone to be the Brahman, not this which people worship here.
That which is not seen by the eye, but by which the eye is able to see: know that alone to be the Brahman, not this which people worship here...
Ordinarily we know three states of consciousness only,–waking, dreaming and sleeping. There is, however, a fourth state, the superconscious, which transcends these. (Kena)
Or regarding bliss:That which speech does not illumine, but which illumines speech: know that alone to be the Brahman (the Supreme Being), not this which people worship here.
That which cannot be thought by mind, but by which, they say, mind is able to think: know that alone to be the Brahman, not this which people worship here.
That which is not seen by the eye, but by which the eye is able to see: know that alone to be the Brahman, not this which people worship here...
Ordinarily we know three states of consciousness only,–waking, dreaming and sleeping. There is, however, a fourth state, the superconscious, which transcends these. (Kena)
"Who could live and who could breathe if the bliss of Brahman filled not the universe?
Words and mind go to him, but reach him not and return. But he who knows the bliss of Brahman fears no more. (from Taittiriya)
Almost together:Words and mind go to him, but reach him not and return. But he who knows the bliss of Brahman fears no more. (from Taittiriya)
"He who knows Brahman as satyam, jñana, and anantam (Truth, Wisdom, Infinitude), hidden in the cave of the heart, in the highest heaven, attains all desires" (Taittiriya 2.1)
But I've seen satyam translated as both truth and "being", jñana as both knowledge, wisdom, and consciousness, and while ananta is infinite, perhaps there is a relation to ananda, bliss. Especially thinking of the later parts of that Upanishad which speak of the bliss of Brahman.
Tyaga
Na Asat
Namaste,
I too have an impression that this specific saying was coined by Adi Shankara,however I do believe he could have not coined this term out of nowhere without scriptural support.
Tyaga,
If you already looked and did not find it, how can others?
You bring up a good point. I always assumed it was in there somewhere. But now that you mention it, I cannot remember a specific quote. Shankara writes about Satchidananda in his Prakarana texts like Atma Bodha, etc. Beyond that, I do not know the origin of the phrase. It is possible that it was coined by Shankara.
Would be interesting to know the perspective of Dvaita and Vishishtadvaita schools on the origins of Satchidananda.
I too have an impression that this specific saying was coined by Adi Shankara,however I do believe he could have not coined this term out of nowhere without scriptural support.
Tyaga
Na Asat
Namaste,
Thank you very much for this hardwork! You summed it up perfectly
I have one more question,is there any verses explicitly associating Sat from Chandogya 6.2 to Brahman?
Thank you very much for this hardwork! You summed it up perfectly
I have one more question,is there any verses explicitly associating Sat from Chandogya 6.2 to Brahman?
lovemuffin
τὸν ἄρτον τοῦ ἔρωτος
Earlier on, in 3.14 that same Upanishad declares that "all this is Brahman" (sarvam khalvidam brahma) and I think it's fair to say that the entire text builds up to the dialogue between Svetaketu and his father in 6-8, from which the mahavakya "that thou art" comes from, which elaborates on both what it means to say that "all this is Brahman", by describing it as the "subtle essence of all" using various metaphors, and then relates that to the atman, the self. There are differing understandings on what "that thou art" means, or what specifically it means to say that "Atman is Brahman", but the Upanishad I think unequivocally understands Brahman in a holistic way, related to being or sat, as such.
Haven't you studied Upanishada? Why for you everything is coined by Bhagavan Shankara?
The idea of 'Main Upanishada' must be coined by someone. Better say 'Primary Upanishada'. Each and every Upanishad is of equal importance.
I respectfully disagree. There are mainly 10 Upanishads accepted with authenticity, and I know you are aware of them. We can't trust all Upanishads.
Aupmanyav
Be your own guru
Even Allopanishad? The older Upanishads are a class different from the later sectoral or individual attempts at writing upanishads which continues till today. That is also the reason for many Puranas and Gitas.
Tyaga
Na Asat
No, all Upanishads except some couple of Upanishads. The true reason for many purana and Upanishads (with scriptural support) is that Vyasa ordered his many disciples to expand vedic knowledge in various branches. Vysa himself wrote many scriptures. The rest were written by his disciples.
Which ones?
Aupmanyav
Be your own guru
Upapuranas (Wikipedia)
The Upapuranas are lesser or ancillary texts: these are sometimes also said to be eighteen in number, with still less agreement as to the canonical titles. They include among many: Sanat-kumara, Narasimha, Brihan-naradiya, Siva-rahasya, Durvasa, Kapila, Vamana, Bhargava, Varuna, Kalika, Samba, Nandi, Surya, Parasara, Vasishtha, Devi-Bhagavata, Ganesha, Mudgala, and Hamsa, with only a few having been critically edited.
The Ganesha and Mudgala Puranas are devoted to Ganesha. The Devi-Bhagavata Purana, which extols the goddess Durga, has become (along with the Devi Mahatmya of the Markandeya Purana) a basic text for Devi worshipers.
Narasimha Purana: R.C. Hazra in his Studies in the Upapuranas came to the conclusion that the original text was written in the later part of the 5th century, though several portions of it were added much later.
Kapila Purana: It is a Hindu religious text ca. 11th century.
The Ganesha Purana and the Mudgala Purana are the two late Puranas (c. AD 1300–1600) produced by the Ganapatya (gāṇapatya) sect.
Kalika Purana: References to Kalidasa and Magha (7th century), provide the upper limit of the text. Since Ratna Pala (920-960), the second of Kamarupa-Pala kings moved his capital from Harupeshwar to Durjaya, the reference in the Kalika Purana to Durjaya hills with Pragjyotisha in the east makes Ratna Pala's reign (10th century) the lower limit of the text.
The Upapuranas are lesser or ancillary texts: these are sometimes also said to be eighteen in number, with still less agreement as to the canonical titles. They include among many: Sanat-kumara, Narasimha, Brihan-naradiya, Siva-rahasya, Durvasa, Kapila, Vamana, Bhargava, Varuna, Kalika, Samba, Nandi, Surya, Parasara, Vasishtha, Devi-Bhagavata, Ganesha, Mudgala, and Hamsa, with only a few having been critically edited.
The Ganesha and Mudgala Puranas are devoted to Ganesha. The Devi-Bhagavata Purana, which extols the goddess Durga, has become (along with the Devi Mahatmya of the Markandeya Purana) a basic text for Devi worshipers.
Narasimha Purana: R.C. Hazra in his Studies in the Upapuranas came to the conclusion that the original text was written in the later part of the 5th century, though several portions of it were added much later.
Kapila Purana: It is a Hindu religious text ca. 11th century.
The Ganesha Purana and the Mudgala Purana are the two late Puranas (c. AD 1300–1600) produced by the Ganapatya (gāṇapatya) sect.
Kalika Purana: References to Kalidasa and Magha (7th century), provide the upper limit of the text. Since Ratna Pala (920-960), the second of Kamarupa-Pala kings moved his capital from Harupeshwar to Durjaya, the reference in the Kalika Purana to Durjaya hills with Pragjyotisha in the east makes Ratna Pala's reign (10th century) the lower limit of the text.
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Namaste Tyaga
Upanishads we will have to look into. However I can give some references from Bhagavad Geeta for Sat and more, will that do? BhagavAn Shri KRshNA i.e. NArAyaNa's Own transcendental words.
Shri KRshNa says
BG 17.23 om tatsaditi nirdesho bramhaNastrividhah: smRutah: |
bramhaNAstena vedAscha yadnyAscha vihitAh: purA ||
Om, tat and sat are three names of Bramhan' , told and remembered (smRutah: ). From these the brAmhaNa priests, Veda, Yadnya (sacrifices) etc. (among other things) have been created at the beginning of creation.
Further KRshNa explains that
Veda mantras chanted by the brAmhaNas at the yadnya start with this Om. (BG 17.24)
The brAmhaNas give ahUti into the yadnya with the consciousness that All this belongs to the paramAtmA referred to as 'tat' (That, He). This way they give up all fruits of actions (this yadnya-karma) to the Highest Bramhan (tat) (BG 17.25)
BG 17.26
sadbhAve sAdhubhAve cha sadityetatprayujyate |
prashaste karmaNi tathA sachhabdah: pArtha yujyate ||
The word 'sat' is used to refer to this Bramhan' as to mean highest,moral, saintly, and truthful existence (here we see the relation made between sat and satya (truth), sadbhAv, sAdhu bhAv -- saintly consciousness -- implying no hypocracy, lie, untruth). Just so, O son of PRuthA (i.e. PArtha) , the word 'sat' is used in relation to good deeds -- sat-karma.
bg17.27 -- Similarly, the Astika-buddhi (pure faithful mind and intellect -- with faith in the Divine) with which yadnya (yajna) , dAna (charity) and tapa (austerity) are performed is also called 'sat'
(He further points out that any yadnya dAna or tapa done without faith (a-shraddhAya) and under inauspicious circumstances or consciousness, is called asat. Asat because it has no basis, foundation of goodness, good-will, truth, honesty, faith. It is not done from the heart, and does not bear good results/success.)
----
Elsewhere in the Gita , especially chapter 13, 7, 8, 15...
KRshNa uses this list of words to describe Himself as Bramhan' and AtmA :
1. nirguNa -- without [ imposed , worldly, bad, undesirable] attributes . pure
2. ananta -- endless
3. anAdi -- beginningless
4. avibhakta -- One without a second, partitionless (13.16 - -avibhaktaM cha bhUteshu vibhaktamiva cha sthitam -- Although partless, One, Bramhan' apears as if divided into many beings (bhUta --> bhUteshu)
5. dnyeya (jn~eya) -- to be known, target of knowledge (BG 13.16)
6. vishNu, grAsishNu, prabhavishNu (BramhA - creator , VishNu - nurturer, nourisher, preserver, maintainer Mahesh - anhilator)
7. param - highest
8. jyotishAm jyoti -- Brightest Flame among all flames (bg 13.17)
9. avyaya -- imperishable (bg 7.13 paramavyayam)
10. vAsudeva -- KRshNa Who resides eveywhere -- Whose vAsa (residence) is everywhere (bg 7.19 bahunAm janmante..... vAsudeva sarvamiti sa mahAtmA sudurlabha --- Rare indeed is that mahAtmA -- great being whose consciousness is that this world is all vAsudeva alone)
11. bhUtamaheshwara -- Supreme Lord of all beings (bg 9.11 -- avajAnti mAm muDhA...)
12. upadRshTA (overseer, witness of all),
13. anumantA (sanctioner of actions),
14. bhartA (caretaker, protector),
15. bhoktA (enjoyer) ,
16. vibhU (like the full moon),
17. aja (unborn),
18 bhava (who exists eternally) (bg13
19. purushottama -- bg15.19
20. All other ways KRshNa describes Himself in the 18 chapters of Geeta
For Upanishads, I would look up shwetAshvatara , ishavAsya (isha), kaTha , bRhadAraNyaka. ...
satyam - bRhadAraNyaka
purusha - ishavAsya 15
haMsa - shvetAshvatara 3.18 (navadvAre pure dehI haMso lelAyate bahih: ....)
bRuhanta - great (shvetAshvatara 3.7)
gUdha -- deep secret ------ " -----
And finally the beautiful chintAmaNi --- VishNusahasranAma (1000 names of VishNu), and the shloka before and after the actual sahasranAma.
om namo bhagavate vAsudevAya ~
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