Sri Bharatamata

Ashtottaram 65

 

 

 

65) OṀ ADVAYA BRAHMA BHŨMYAINAMAH:

            OṀ (AUM) - AD-VA-YA-   BRAH-MA- BHOO- MYAI- NA-- MA- HA

 

(Advaya: means-Non-dual, without a second; Brahman: means-The truth of everything,

                The Absolute, The Reality)

 

 

'Advaita' means 'non-dual', 'one without a second'. The Indian philosophical system derives this nomenclature from the fact that it recognizes Brahman (the Absolute) as the only reality and denies permanent reality to the world as also to the individual souls. The entire edifice of Advaita metaphysics is built up on the foundation that Brahman is the only reality, 'brahma satyam'. This premise is based firmly on the famous Upanishadic statement 'sadevasomyaidamagrāsīt, ekamevā dvitīyam.' Meaning 'Dear (Śvetaketu), in the beginning (before creation) Reality (or Brahman) alone existed, the One without a second'. However, the world of multiplicity is a matter of our day-to-day experience. Hence, it becomes necessary to offer an explanation as to how Brahman, the One without a second, appears as this world of multiple names and forms. The explanation offered by Advaita is 'Anirvachanīya khyāti,' it's theory of erroneous cognition, which defies logic. Perceiving silver in nacre in moonlight or snake in rope in insufficient light are stock examples given by the Advaitins. In both cases there is an erroneous perception brought about by the impressions of silver and snake from an earlier idea of the same, now superimposed up on nacre and rope under conditions favorable to the error. This superimposition called 'adhyāsa' or 'adhyāropa', is responsible for the mithyā jnāna (false knowledge) that the object perceived is silver or snake.

 

The basic cause of this erroneous perception is termed 'ajnāna' or 'avidyā' (ignorance) which is said to be bhāvarūpa (existent) and is endowed with two śaktis or powers i.e., 'āvaraṇa śakti' (veiling power) and 'vikṣhepa śakti' (transforming power). It veils the true nature of nacre and rope and shows up silver and snake in their place by apparently transforming them. Since this avidyā (ignorance) does not make the nacre and the rope completely disappear from view, but only makes them appear as something else, it is described as bhāvarūpa or existent.

 

Māya is avidya at the cosmic level. Brahman is as mall as 'aṇu' (atom) and as large as bruhāt (infinitely big) and is the ultimate reality, One without a second. Brahman associated with māya is Saguṇa Brahman (Brahman with attributes) or Īśvara (Lord of creation, God). It is this aspect of Brahman that is responsible for creation, preservation, and annihilation of the world. As for the actual order of evolution of the created world, the descriptions given in the Upanishads are accepted.

 

Before other religions were started by the prophets, our Vedānta was teaching about 'Eko Brahman' meaning there is only Brahman, nothing else. Only land on the earth which teaches about Only God is our mother land and is 'Advaya Brahma Bhūmi'.