I was asked about definition of God by @blü 2.
In this thread, my intention is information sharing and not debate. I am a scientist and I follow methodical naturalism in my profession. But I understand that methodical naturalism is limited to human intellect-senses and I believe that the study of the 'subject' that sees-knows the objects has to employ different method.
This thread is a small attempt to show to hard core ontological naturalists that approach of Vedanta towards knowledge of Brahman is systematic and relies on intellect to the greatest extent and more.
...
To a Hindu, Brahman is the supreme truth.
Brahman is silence and is known in silence. Yet for indication purpose, Brahman has been defined in Vedanta. I am citing here the most commonly used understanding of Brahman from Taittriya Upanishad, made up of three terms ‘Satyam (real), Jñānam (knowledge), Anantam (infinite)’. I reproduce some relevant explanatory notes from Swami Chinmayananda’s translation.
I have also linked a 45 minute video that I consider a very patient exposition and unzipping of a single verse of Taittriya Upanishad by Swami Sarvapriyananda. Interested readers may see it.
Taittiriya Upanishad
Chinmayananda, Swami. Taittriya Upanishad (Kindle Locations 2056-2059). Central Chinmaya Mission Trust. Kindle Edition.
In the Taittirīya-upaniṣad the goal is pointed out as the core of the individual seeker himself. The chapter opens with the declaration of the goal: ‘The knower of Brahman reaches the Supreme’.
The word ‘knowing’ in the verse above is not meant in the sense in which we generally ‘know’ things of the world, wherein the ‘knower’ is always different from the ‘known’ and the ‘knowledge’. Here the word ‘know’ is used in the sense of discover or realise. The goal is Brahman and one who realises it reaches the Supreme.
The infinite Truth can, on no account, be fully defined in words. And yet, we have here three words which, in their indicative meaning, give us pointer to what the Truth is.
Satyam – It is generally translated as Truth-Reality. In itself this translation does not express any idea. The words gather their momentum only in intellects that are familiar with the import of the words. In the tradition of Vedānta, ‘Satyam’ is that which is the changeless substratum for all changes and modification.
Without the steady, spotless screen behind the ever changing play of lights and shades, there cannot be the illusion of a thrilling film in the theatre;
Jñānam – This is generally translated as Knowledge. But, in order to warm ourselves up to the inspired meaning of the ṛṣis.
Knowledge is of two kinds (a) unconditioned knowledge, and (b) conditioned knowledge. We generally experience in the world only ‘knowledge of’ things. Herein knowledge is conditioned by the things known. These conditioned knowledge bits change from place to place and from time to time, since the objects that pure Knowledge happens to illumine are different from one another.
When water is poured into different types of bottles, the shapes of water conditioned by the different bottles should necessarily be different since the bottles are of different shapes. But this does not mean that water itself has any definite shape. Similarly, though the knowledge bits conditioned by different objects are seemingly different because of the plurality of the objects themselves, the Knowledge Absolute in its pure nature is unconditioned by any of the objects that it illuminates.
The term ‘Jñānam’ indicates this Knowledge Absolute which illuminates for us the objects of experiences in the outer and inner worlds.
Anantam – It is translated as Infinity. Brahman is not limited by space, time or objects. Which means it is not any delineated object and yet it is not separate from any object.
It is the uncaused cause. Unborn and eternal, that Truth reveals Itself as infinite and conscious.
Thus, in this definition made up by three terms ‘Satyam, Jñānam, Anantam’, the Vedas, indicate the Absolute Reality which is at once immanent and transcendent. To seek this Truth within is the goal.
…
In this thread, my intention is information sharing and not debate. I am a scientist and I follow methodical naturalism in my profession. But I understand that methodical naturalism is limited to human intellect-senses and I believe that the study of the 'subject' that sees-knows the objects has to employ different method.
This thread is a small attempt to show to hard core ontological naturalists that approach of Vedanta towards knowledge of Brahman is systematic and relies on intellect to the greatest extent and more.
...
To a Hindu, Brahman is the supreme truth.
Brahman is silence and is known in silence. Yet for indication purpose, Brahman has been defined in Vedanta. I am citing here the most commonly used understanding of Brahman from Taittriya Upanishad, made up of three terms ‘Satyam (real), Jñānam (knowledge), Anantam (infinite)’. I reproduce some relevant explanatory notes from Swami Chinmayananda’s translation.
I have also linked a 45 minute video that I consider a very patient exposition and unzipping of a single verse of Taittriya Upanishad by Swami Sarvapriyananda. Interested readers may see it.
Taittiriya Upanishad
Chinmayananda, Swami. Taittriya Upanishad (Kindle Locations 2056-2059). Central Chinmaya Mission Trust. Kindle Edition.
Part II
om brahmavidāpnoti param, tadeṣā’bhyuktā,
satyaṁ jñānamanantaṁ brahma,
yo veda nihitaṁ guhāyāṁ parame vyoman,
so‘śnute sarvān kamān saha brahmaṇā vipaściteti.
Om, the knower of Brahman attains the Supreme. With reference to that, is the following hymn recited: Brahman is the Truth, Knowledge and Infinity. He who knows It as existing in the cave of the heart in the transcendent ākāśa, realises all his desires along with omniscient Brahman.
om brahmavidāpnoti param, tadeṣā’bhyuktā,
satyaṁ jñānamanantaṁ brahma,
yo veda nihitaṁ guhāyāṁ parame vyoman,
so‘śnute sarvān kamān saha brahmaṇā vipaściteti.
Om, the knower of Brahman attains the Supreme. With reference to that, is the following hymn recited: Brahman is the Truth, Knowledge and Infinity. He who knows It as existing in the cave of the heart in the transcendent ākāśa, realises all his desires along with omniscient Brahman.
In the Taittirīya-upaniṣad the goal is pointed out as the core of the individual seeker himself. The chapter opens with the declaration of the goal: ‘The knower of Brahman reaches the Supreme’.
The word ‘knowing’ in the verse above is not meant in the sense in which we generally ‘know’ things of the world, wherein the ‘knower’ is always different from the ‘known’ and the ‘knowledge’. Here the word ‘know’ is used in the sense of discover or realise. The goal is Brahman and one who realises it reaches the Supreme.
The infinite Truth can, on no account, be fully defined in words. And yet, we have here three words which, in their indicative meaning, give us pointer to what the Truth is.
Satyam – It is generally translated as Truth-Reality. In itself this translation does not express any idea. The words gather their momentum only in intellects that are familiar with the import of the words. In the tradition of Vedānta, ‘Satyam’ is that which is the changeless substratum for all changes and modification.
Without the steady, spotless screen behind the ever changing play of lights and shades, there cannot be the illusion of a thrilling film in the theatre;
Jñānam – This is generally translated as Knowledge. But, in order to warm ourselves up to the inspired meaning of the ṛṣis.
Knowledge is of two kinds (a) unconditioned knowledge, and (b) conditioned knowledge. We generally experience in the world only ‘knowledge of’ things. Herein knowledge is conditioned by the things known. These conditioned knowledge bits change from place to place and from time to time, since the objects that pure Knowledge happens to illumine are different from one another.
When water is poured into different types of bottles, the shapes of water conditioned by the different bottles should necessarily be different since the bottles are of different shapes. But this does not mean that water itself has any definite shape. Similarly, though the knowledge bits conditioned by different objects are seemingly different because of the plurality of the objects themselves, the Knowledge Absolute in its pure nature is unconditioned by any of the objects that it illuminates.
The term ‘Jñānam’ indicates this Knowledge Absolute which illuminates for us the objects of experiences in the outer and inner worlds.
Anantam – It is translated as Infinity. Brahman is not limited by space, time or objects. Which means it is not any delineated object and yet it is not separate from any object.
It is the uncaused cause. Unborn and eternal, that Truth reveals Itself as infinite and conscious.
Thus, in this definition made up by three terms ‘Satyam, Jñānam, Anantam’, the Vedas, indicate the Absolute Reality which is at once immanent and transcendent. To seek this Truth within is the goal.
…
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. It sounds like you are talking more about the Abrahamic God concept.
