Vedānta Philosophy

In the Mahābhārata, Vedanta is discussed in some portions like Syūmaraśmi -Kapila Saṃvāda,^[1] Vyāsa -Śuka Saṃvāda,^[2] and Vasiṣṭha -Karāla janaka Saṃvāda.

Indian philosophical system is founded on the three fold literature in the Vedānta. They are the three prasthānas viz; the Upaniṣads or the Vedāntas known as śruti prasthāna, the Brahmasūtra of Bādarāyaṇa known as Nyāya prasthāna and the Bhagavadgīta known as Smṛti prasthāna. It can also be called Itihāsa prasthāna being found in the famous Mahābhārata Itihāsa.

The Philosophy of the Brahman is the most important concept of Vedānta. The source of the knowledge of the Brahman is Vedānta. According to the Upaniṣads Brahman is the original cause of the universe, ultimate reality, and indestructible power and energy before and from the origin of the universe. The description of the Brahman is presented in the Mahābhārata There are two Brahmans namely śabdabrahman and the Supreme self.^[3] The Mahābhārata also describes the Brahman as effulgent. God who resides in that form like a drop of water on a lotus leaf should be known as kṣetrajña (soul) which is eternal and which gets over by yoga both the mind and the understanding.^[4] Mahābhārata also depicts the Brahman as unmanifest. Brahman is the great principle of demonstration. When Brahman himself is destroyed, shambhu of formless soul and to whom the yoga attributes lightness, heaviness etc; naturally sticks, awakes and once more creates that first of all creatures, possessed of huge proportions, of infinite deeds, endowed with form and at once with the universe. That shambhu is otherwise called ishana. He is pure effulgence and is above all decay, having his hands and feet stretching on all sides, with eyes and head and mouth everywhere, and with ears also in every place. The first born is Brahma. This entire world is the manifestation of him, that being exists, possessing the entire universe. The eldest born Being is called Hiraṇya garbha. This holy one has been called understanding.^[5]

Creatures come out of food. Food is produced by rain and rain is produced from sacrifice. Sacrifice is produced from action. Action is produced from Brahma; Brahma is produced from the imperishable. Therefore, all pervading Brahma is always in the sacrifice of karma.^[6] In the Upaniṣads the term the Brahman and ātman are used synonymously. The Mahābhārata absolutely emphasises that the evil hearted person cannot acquire a knowledge of the self. When, however he perceives the limits under which the two viz., union with the three states and separation from them are manifested in it,and he becomes shorn of attachment and attains to liberation.^[7] Mahābhārata explains that the Brahman’s hand and feet are everywhere. His eyes, head and face are everywhere. His ears are everywhere in the whole of creation. He exists possessing all things that is minuter than the minutest and is the heart of all things. Though existing it is always invisible. Brahma expresses similar views when he describes Ātman as existing in all beings and still preserves its supremacy as the creator, supporter etc. The perspective is endued with all these existence which are changes of Nature. These do not know the soul but the soul knows them all. Like a good driver going on with the help of strong well trained, and very good horses on wards the paths he chooses, the soul acts with the help of these, called the senses, having the mind for their sixth. The objects of the senses are higher to the senses themselves. The mind is greater than the object. Understanding is higher than the mind. Mahat or the principle of greatness is surpassing the understanding. Prakṛti is greater than Mahat and Brahman is Higher than Prakṛti. There is nothing superior to Brahma. Which is the greatest limit of goodness and the highest end, in every creature hidden by the Supreme soul? It is not so visible that ordinary men can see. The elusive vision is seen by the yogin with the help of their shape and tenuous understandings. The presider is the soul. He knows that unmanifest Kṣetra, he is also called Kṣetrajña. And because the soul enters in to unmanifest kṣetra viz., the body therefore is he called Puruṣa. Kṣetra is something quite different from kṣetrajña. Kṣetra is unmanifest. The soul which is above the twentyfour principles is called the knower.^[8] The great soul is not perceptible to eyes or any other senses. It can be observed, lightened only by the lamp of pure mind, in the intellect. Though it is beyond the senses and devoid of touch form, smells etc. it dwells within the body and when the soul perceives it in all the beings and objects of the world and experiences identity with all beings and objects in the world, he achieves that unchangeable element.

The great soul that cannot be distinguished by senses since it is sūkṣma, but just because it is not visible, it cannot be said that there is no soul. The ātman being infinite knowledge and all sākṣin he recognizes the senses, but senses cannot recognize the self though it is the one which gives movement (cetana) to all the senses. The ultimate soul is described in Śāntiparva of the Mahābhārata He says that the element from which this whole world has emanated, its nature cannot be perceived even from the Vedic hymns. It is neither male nor female, nor is it neutral. It is not a being, nor a non-being. It is imperishable and hence, that indestructible supreme soul is called akṣara. The soul enters new bodies leaving old bodies like a man entering a new house. Thus the relation of the kṣetra (body) with the kṣetrajña (embodied soul) has been brought out beautifully be relating them to every day experiences of people.^[9] The body with the soul is said to be the attribute of individual soul. It is individual soul which acts and causes all bodies to live. He who has created the seven worlds is said by those who are acquainted with what is kṣetra to be above individual soul.

Footnotes and references:

[1]:

Mahābhārata XII, 270.

[2]:

Mahābhārata XII, 241

[3]:

vedāḥ pramāṇaṃ lokānāṃ na vedāḥ pṛṣṭhataḥ kṛtāḥ |
dve brahmaṇī veditavye śabdabrahma paraṃ ca yat || Śāntiparva , 270 -1.

[4]:

devo yaḥ saṃśritastasminnabbinduriva puṣkare |
kṣetrajñaṃ taṃ vijānīyānnityaṃ yogajitātmakam || Mahābhārata XII, 241-18.

[5]:

Śāntiparva , 302. 15-18.

[6]:

Bhīṣmaparva, 27-14,15.

[7]:

Śāntiparva , 215 -26.

[8]:

Śāntiparva , 306-38, 39.

[9]:

yathā hi puruṣaḥ śālāṃ punaḥ sampraviśennavām |
evaṃ jīvaḥ śarīrāṇi tāni tāni prapadyate || Śāntiparva , 15-57.