Thus Spake the Divine - Identical Conclusions of Veda and Shankara

Thus Spake the Divine

Identical Conclusions of Veda and Shankara

Sri Bhagavadpada proclaims that Advaita is the basic foundation and root of our religion, as

also the ultimate goal of Vedanta, the Upanishads. The other Siddhantis have expressed different view in this regard. In this Chapter, Pujyashri Maha Periyava highlights evidences from different Upanishads and the quotes of Acharya himself to prove that the fi nal goal of Veda and that of Shankara are identical.

Vedanta (Veda+Anta) means end of Veda. This can be interpreted in two ways; one as the fi nal chapter of Veda and the other as conclusion of Veda. In both these interpretations, Vedanta stands for both the end as well as the final chapter, and contains well-considered, decisive interpretations of whatever that has been said in Veda. Generally, the Upanishad, which is the crown of Veda, is called Vedanta. There are three parts of a Veda; first the Samhita, then Brahmana and lastly Aranyaka. At the end of Aranyaka is the Upanishad.

Once you absorb Veda’s concepts, meaning and views of its Samhita, Brahmana and Aranyaka, which also discuss Karma (ceremonial actions of Puja / Yaga / Yajnyam and other rituals), Upasana (Bhakti and meditation) and Vicharana (inquiry and analysis), then comes the ultimate goal of Moksha. This is where the Upanishad has the last say!

Though there are over a hundred such Upanishads, Shankara Bhagavadpada selected 10 among them and wrote Bhashyams (commentary and explanatory notes) on them. These 10 are: Ishavasya, Kena, Katha, Prashna, Mundaka, Mandukya, Taittareeya, Aitareya, Chandogya and Brihadaranyaka Upanishads. In his Bhashyams, Sri Shankara Bhagavadpada has categorically established that the Siddhanta of Advaita is the basic foundation and root of our religion, as also the ultimate goal envisaged by these Upanishads.

Ramanujacharya, who came after our Acharya, has also written Bhashyams on these 10 Upanishads. According to him, it is Vishishtadvaita and not Advaita on which the grand edifice of Vedas stands. Madvacharya, who came after Ramanujacharya, in his Bhashyams on these Upanishads, claims that Dvaita is the corner-stone of the Veda. In this manner, many Acharyas of Hindu sects assert that Vedas and Upanishads are proof of their respective philosophies.

The followers of other philosophies justify their stand that Upanishads are not supportive of Advaita. To substantiate their stand, what they put forth is that there is no direct evidence in Dasonipashads (10 Upanishads), which can highlight our Acharya’s theory of Maya. They claim that Acharya’s stand with regard to ‘Jagat being Maya as per Advaita’ fi nds no evidence in Upanishads. This contention is wrong on the following grounds:

At the beginning and the end of each Upanishad, we are required to chant a mantra or invocatory verse known as “Shanti Mantra”. When we do a Parayana of all Upanishads, starting from Ishavasyopanishad and ending with Brihadaranyaka Upanishad, we are still required to start and end with the same ‘Shanti Mantra’.

This fi nger is again used to threaten a person saying, “See, what I am going to do to you”. The Sanskrit word for threatening is “Tarjanam”. Thus, this fi nger is also named “Tarjanee”. I am, however, more comfortable with the “Pointer Finger” than “Tarjanee”, because this fi nger is used to point out God who seems far away!

As per our Shastras, though this fi nger is called “Tarjanee” (to threaten), it is used more to point out God to somebody. In Vedas and, more so, in Mantra Tantra Yagas, many types of Mudras (finger postures) are used. Among these Mudras, there is one in which the pointer fi nger (Tarjanee) is stretched forward as though to point out a person, with the thumb stretched backwards pointing at the self, while the middle, ring and small fingers remain folded touching the palm. The underlying message of this Mudra is Tat-Tvam, which means “That is You”, meaning “You are the Brahmam”.

In other words, Paramatma, who is seemingly somewhere far off, is actually within you, the Jeevan. Here, the “Tarjanee’ finger, instead of being used for threatening, is being used to indicate Brahmam; while the thumb is being used for indicating yourself! This Siddhanta illustrated by the Mudra is referred to as “tat doore, tat vandike”, which means “What seems to be far off, is also nearby”. Tevaram also makes a mention in this regard as “appalukku appalai, ullilangu jotiyai (the light, which is farther than farthest, is within)”.

In the Shanti Mantra, I mentioned “Adah” or “That’ refers to Brahmam and “Idah” “This” refers to the universe instead of Jeevan. Since Paramatma is visible to us and our Universe alone appears as true to our vision, this Universe is also referred to as “Complete” (Poornam). However, in reality it is not true. That it is incomplete will undoubtedly be clear when you look at the second part of Shanti Mantra and its English meaning.

It is not possible for the Universe to be really Poornam. Poornam minus Poornam should be equal to zero. But if, Poornam or Jagat = Poornam, then jagat has to be zero, null, void or non-entity. As per Acharya, the defi nition of Maya is: ‘What is not there in the end, but seen as real’. Since the universe is seemingly real, Acharya gave partial approval to the world as Vyavaharika Satyam.

It is only from this point of view that Upanishads also called Universe as Poornam. If you look carefully at the meaning of the Mantra, you will see that it is not talking about the seeming Poornam but about that real Poornam, which remains undisturbed, despite the subtraction. It is as though the Mantra reiterates Acharya’s Maya theory.

Thus, the Upanishad’s starting and ending with Shanti Mantra is supportive of Acharya’s direction that this seemingly unreal completeness of Vyavaharika Satyam / Maya, has to end in real completeness of Paramarthika Satyam / Brahmam. What I am trying to impress upon is that the Shanti Mantra, which is chanted at the beginning and end of Upanishads, is the supporting base for the theory of Maya. All these 10 Upanishads, and other Upanishads, such as Svetashvataram, Kausheedakee, Nrusimhadapini too, have the same purpose and objective of taking us to the same destination.

This article is a snippet from the Book Thus Spake the Divine, is available online at www.giri.in and across Giri Trading Agency Private Limited, A chain of Specialty Stores dealing in all kinds of products needed in Indian Culture and Tradition.