Analyzing Brahman

Let us analyze the word Brahman. Brahman does not reveal the Swarupa (inherent nature 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 that category. 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 is only an associated quality (tatashta lakshanam) and not an inherent characteristic (Swarupa Lakshanam). Today someone is the greatest. Tomorrow someone else will 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 Brahman and 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 as Rudha. However, meaningless words not fixed in any object are to be neglected (Kevala Rudha Shabdah, ditthadavitthavat vyarthah eva). This means that meaningless 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 to describe. 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 a word 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 the same 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 accepted everywhere 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 is fixed in the lotus flower only everywhere. However, if such fixation is not done in a 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 word Pankajam 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 Rudha word 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

cannot fix this word to mean only God. This is because, Brahman reveals no inherent characteristic (Swarupam) of the object that it is used to describe. It only indicates an associated quality (Tatastham). Hence the word Brahman cannot have a 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: swami@universal-spirituality.org Jai Guru Datta