Brahman

The goal of this essay is to develop a working hypothesis or understanding that can be useful for Spirituality in Practice (SiP). The goal is not to refute or debate any traditional views or classical interpretation of Brahman.

Let us start with the definition of Brahman:
Brahman is defined as satyam jnanam anantam brahma, which can be translated as “that which never changes,” “knowledge,” and “infinity.”

The word Brahman is derived from the Sanskrit root “brh”, meaning “to grow or expand.” Brahman is understood to be both that which grows and that which causes other things to grow. It is the omnipresent and eternal source of all that exists in the universe, and it is therefore present in everything; every person, every molecule and every atom. https://www.yogapedia.com/definition/5274/brahman 

Following are verses from Kaivalya Upanishad:
9. Brahman is the Creator, Protector and Destroyer (Brahma, Vishnu, Siva). Brahman is the Lord of all Lords (Indra), the changeless, the life process, the time, the fire and the moon.
10. Brahman is the eternal, that which existed and that, that will be. 
On comprehending such Brahman, one goes beyond the sting of death (or the eternal cycle of change). There is no other way for total freedom.
At this point, the Upanishad offers the practical way to realize Brahman, through the verse stated earlier and repeated here:
10. “Experiencing the Self in all that exists and envisioning all that exists in the Self, one attains the Highest – the Brahman – and not by any other means”.
If it is so simple and obvious, what limits us as individuals to comprehend this larger eternal and universal consciousness? Following verse help to address this question:
Note:  Arani are two pieces of wood used to rub against each other to create the sparks necessary to light a fire.
11. Use the bondage or attachment to personal preferences (material objects or physical body or ego) as the lower Arani, and the spiritual way of life (which seeks to find harmony inward as well as with the outer world as far as one can) symbolized by the higher Arani. Churn one against the other repeatedly and in due course, the wise man burns up all his bondages of individuality and the wisdom of Universal Consciousness – Om – dawns on him.
Note: This verse is identical to the verse in Narayaneeyam  – 94.2
Also, see Symbolism of Om – Page 138, SiP Book.

Following is a description from Kathopanishad:
Concentrating the mind on the life-giving force, man should realize the divine character of his own Soul or Spirit within and its inherent freedom. The Spirit lodged within oneself is not perceived because of the perplexities of joy and grief and attachment to worldly objects. When one realizes the divine Spirit within himself, all the confusion of joy and grief disappears. 2.1.12

Kenopanishad:
Brahman is defined as that which enables the fire to burn, wind to blow, water to wet, etc. 
1.1 It is different from all that is “Known”. It is above the known. This is the knowledge handed down to us by the ancient teachers, who have explained It to us.
1.2. That which is not explained by speech, but that which enables the speech, recognize that as Brahman.
1.3. It is not that which is comprehensible to the mind, but which enables “comprehension” by the mind; recognize that as Brahman.
1.4 It is not that which is seen by the eye, but which enables the vision through the eye: recognize that as Brahman.
1.5 It is not that which is heard through the ears, but which enables the hearing through the ears: recognize that as Brahman.
Beyond these limited few examples we can observe an infinite collection of phenomena or laws of nature known and unknown to us. For example:
The ability for anything to float is enabled by “buoyancy”, which is in-cognitive. The invisible buoyancy is necessary for everything cognitive (all that is floating) to exist that way! In a similar vein we can relate to gravity, electricity, magnetism, all the laws and forces that enable the seed to grow, us to exist as living beings and beyond that as thinking and emotional human beings, etc. There are infinite laws of nature that enable who we are and what we do. Brahman includes all these forces of nature and beyond. That includes the forces that enable the planet and the universe to exist. Brahman represents the universe, and all that enable the universe to exist.        Page 135, SiP Book,

Following is an excerpt from Aitareya Upanishad:
Chapter 3, Section 1
1. Who is this Self, that we worship? Of those two – the enabler and the enabled – which is the Self? The one that has the vision (like the eye) or the one that enables such vision? The ear that hears or that which enables the ear to hear? Nose or that by which one smells the fragrance? Mouth or that by which one utters the words? Tongue or that by which one knows what is tasteful and what is not?
2. All that is manifest and unmanifest are all enabled by Consciousness. That which is known as the heart, the mind, the perceptions, direction, perspective, wisdom or understanding, intelligence, knowledge, retentive power or capacity to remember, knowledge of scriptures, vision, insight, perseverance, thought, independent thinking, mental depression, memory, recollection, imagination, resoluteness, vitality, life processes, desire or attachment, ambition or love, and such others …. all these are indeed  the various manifestations of Consciousness.
3. Consciousness is Brahman. Consciousness is the substratum of everything. Brahma the creator, Indra the king of Gods, Prajapathi the creator, all these Gods, the five elements of nature – the Fire, earth, wind, water and space – all the smaller creatures, the capacity for creation – the capability of the egg, the womb, the seeds – everything that grows out of the earth, everything that inhabits the earth – the horses, the cattle, men, elephants – and anything movable and immovable, all are supported by and enabled by the Consciousness.
4. With this knowledge of the Self,  the saint Vamadeva – the enquirer in this analytical process – attained the union with the Brahman. Through such knowledge he attained supreme bliss or immortality. Om!

With the above as reference one can conclude that Brahman can be understood as a collective noun representing all the phenomena of nature (known and known) and the laws governing all such phenomena (also known and unknown). It is suggested merely as a practical means to develop non-attachment from our physical existence (through our body, mind and intellect) and focus our attention on the enabler (Consciousness – Prajnanam or Brahman). When we say that we recognize Brahman as a collection of the laws of nature (known and unknown), we might leace an impression that Brahman is tangible and within our capacity to relate to. That is indeed not the case. It is explained in the following excerpt from Kenopanishad: Part 2:
Teacher: If you think that you have understood “Brahman” sufficiently, you have merely understood Brahman as It relates to human functions and little as It relates to the Gods. Hence Brahman needs to be deliberated upon by you.
Student: I think “Brahman” is known to me.
2.2. “I do not think that I know Brahman well enough. Not that I do not know, yet I do not know well enough. Those among us, who understand the statement: “Not that I do not know, I do, but I do not know well enough” knows that Brahman.”
2.3. Brahman is known to those who know it as Unknown. Brahman is not known to those who know It well.  It is not known to those who know it well and known to those who do not know the Brahman well enough. 
2.4. Brahman is known through the Self, as the agent of consciousness. Through such knowledge one acquires immortality. Strength is acquired through the knowledge of the Self, and through such Knowledge one acquires immortality.
2.5. If one has realized this Knowledge of the Self as explained here, realizes the Truth (that the Self is the abode of Brahman). For one who has not realized this Truth, there is great destruction (due to the effect of the duality of pleasure/pain, etc.). The wise one having realized the Brahman as the substratum of the Self, in all beings, hence having turned away from the world (of cognitive aspects) becomes immortal.

According to those versed in Vedic Philosophy:
Brahman cannot be directly identified, It is defined as free from all attributes. This is also identified as Nirguna Brahman – without any identifiable connections, features or attributes. Identification of Brahman as a singular noun to represent all “Laws of nature, known and unknown” would seem to violate the above characterization (i.e.) Nirguna Brahman.”
Above point of view presents both the brilliance as well as a level of complexity faced by anyone in the literal interpretation of Vedic Philosophy.

Consider a flame of light from a burning candle. This illumination enables us to see the candle and all its parts (the candle holder, wax, wick, flame, etc.) It is through the same illumination that we see all other objects – beyond the candle itself – in a dark room. Wherever there is illumination there is no darkness. 
Where did this illumination come from? It merely exists. It is an aspect of nature. Illumination enables us to see all things that are illuminated. Beyond the candle, there are many sources of illumination: Fire, sun, moon, stars, lightning, etc.
But, where did the illumination come from? We can see it in the flame of a burning wick in a candle. The wax melts into oil, gets transported through the wick and burns to create the flame leading to illumination. 
We can explain aspects of nature such as the burning candle and the illumination it creates through certain laws of physics and chemistry. Through the laws of  optics we understand the effect of illumination to see the objects that are illuminated. 
Such understanding of illumination and its source eventually reaches a limit.
Where did the illumination of the sun come from? The nuclear fusion of Hydrogen leading to heat and light (illumination). This is far beyond our comprehension than the basic physics and chemistry and optics involved in a candle light. 
At some point on many aspects of nature, representing many phenomena, we have to simply state “It merely exists; It is part of nature”! All the laws of nature are our effort to describe the phenomena of nature that merely exist. In that sense, all our descriptions are limited. Just as “illumination”, all phenomena of nature are beyond description, except through their effects! All we know or comprehend and express are tiny subset of phenomena of nature leading to the Universe! 

As a collection of all the phenomena enabling the universe, we acknowledge Brahman without any properties. They (and collectively It) merely exists. (e.g.): That which enables the fire to burn, etc. When we are aware of the phenomena, but unaware of their laws to the last detail, we can treat them merely as the influence of a larger power or Divine influence (enabled by Brahman). (e.g.): earthquakes, tornadoes or loss suffered by those who do not seem to deserve such loss, unexpected illness, death as well as good tidings, achievements which are far beyond our expectation, understanding or imagination, etc. We have to acknowledge that there may be infinite phenomena unknown to us.
All are enabled by Brahman: “Everything is Brahman; Sarvam Brahma Mayam”.

Treating “laws of nature” – the enabler of all that is enabled – as Brahman is a way to simplify our understanding. This permits the use of the concept of Brahman in a practical way applicable for SiP. Such simplification and use need not be viewed as a contradiction to the larger framework noted by scholars in Vedic Philosophy.

Following is a summary (quoted below in smaller segments) of the traditional views received from a close friend, an ardent informal student of Vedanta. Each segment also contains my attempt to note the concurrence and minor differences, is any.

A. “Brahman, also described as Satchidānanda, Existence-Knowledge-Bliss Absolute, is the only Real Existence. In It there is no time, no space, no causality, no multiplicity. But through Māyā, Its inscrutable Power, time, space, and causality are created. The One appears to break into the many. The eternal Spirit appears as a manifold of individuals endowed with form and subject to the conditions of time. The Immortal becomes a victim of birth and death. The Changeless undergoes change.
(Source:  The Gospel of Sri Ramakrishna by Swami Nikhilananda, 1984, p. 26).”

Understanding that the Universe is “enabled ” through the infinite phenomena and laws of nature is indeed the true Knowledge. With this practical and tangible understanding we come to accept anything and everything (including anyone) as nothing but part of nature, enabled by pertinent laws of nature. This understanding remains the same and true with regards to a stone, plant, animal or humans! This knowledge of the universality of anyone and anything brings with it a true serenity and inner sense of equanimity. Perhaps this is the Satchidānanda: Existence-Knowledge-Bliss Absolute described above?

The phenomena and the laws of nature and their effects exist. We perceive all these through time, space, causality and multiplicity. All these perceptions are the result of our mind and the capacity to think? The eternal Spirit (the eternal and ever present and omnipresent phenomena of nature and their laws) appears as a manifold of individuals endowed with form and subject to the conditions of time. For any person, time and space exist only when they are conscious! Is this capacity of the human mind and hence the ability to perceive diversity and differences between objects (stone, plants, animal and people) and perceive time and space, where none exists – are they the descriptions of “illusion” or Maya? The eternal Spirit appears as a manifold of individuals endowed with form and subject to the conditions of time. 

We get into and out of a car or ride a bicycle at will. The separation between the driver and driven is clear. Unable to think that we (humans composed of body, mind and intellect) are the driven, merely integral parts of nature (Tat Twam Asi) we assign a special role for our birth and death.  As long as we think of ourselves as different from Brahman (nature and its laws) we think of birth and death assigned to the identified person or living being. The Immortal becomes a victim of birth and death. The Changeless undergoes change. Swami Adi Sankara points out this through his invocation verse for Athmabodha (Knowledge of the self) as follows:

Pratah smarami hridi samsphura tatwam Satchitsukham paramahamsa gatim turiyam
Yat swapna jagara sushupta mavaiti nityam  Tad brahma nishkalamaham na cha bhuta sanghaha
Tad brahma nishkalamaham: I am that blemishless Brahman (the enabler), the changeless which exists in me and as part of me through all three of my waking, dreaming and deep-sleep stages;
na cha bhuta sanghaha: and not the person identified with my physical body (the enabled)

B. “Brahman, in my understanding, is Nirguna Brahman.   Prakriti is composed of the three gunas responsible for all we experience.  (Nirguna) Brahman cannot be comprehended, cannot have attributes, and cannot be associated with Laws of Nature.”

Illumination can not be comprehended by itself. It has to be understood through objects that are illuminated! All attributes of “illumination” are nothing but descriptions of its effects. This is equally true for all other phenomena of nature: Gravity, electricity, magnetism, buoyancy, etc. Laws of nature and the phenomena they represent collectively would seem to reflect all the descriptions of Brahman. Hence they offer a simple minded reference to Brahman. We could use such simplification for a practical approach to SiP, while leaving the precise definition and subtle explanations to experts and scholars in theology, philosophy and literature.

C.  “In Chapter 15 of Bhagavad Gita Krishna describes Purushottama, the Supreme Person, who is beyond Kshara (material world) and Akshara (spiritual realm).”

Kshara and Akshara could also mean “that which changes” and the “change-less” respectively.
Kshara could easily apply to all the enabled (i.e.) Objects, Perceptions, Feeling and Thought which change with time, place and circumstances depending on the “Connectors – Knowledge, Bias and Ignorance leading to Satvikm, Rajasam and Tamasam.
Akshara could imply all that is changeless, which certainly applies to nature, phenomena and their laws. These being the drivers – the spirit – their realm could be the spiritual realm.

Is there a level beyond, leading to Purushottama (the Supreme Person)? I believe our discussions in SiP stop short of this step. This is intentional only to keep SiP grounded as a practical tool. That does not mean negation of theology or faith in God or the Supreme Person. 
Theology, devotion and Bakthi are necessary means and tools to condition our emotional mind. Through such surrender (Saranagathi) leading to a calm emotional state, our mind is more active and intellectually responsive. In that process it facilitates objectivity and non-attachment, stepping stools in the journey of SiP. Objectivity and non-attachment are the essence of SiP. It is exhibited through our thoughts (Jnana) and faith/devotion (Bhakti) and action (Karma). These three pathways for self-control (Yoga) are inter-related. Please see Fig. 4.6 Page 101, SiP Book.

D.  “Verse 15.6 states न तद्भासयते सूर्यो न शशाङ्को न पावक: | यद्गत्वा न निवर्तन्ते तद्धाम परमं मम || Neither the sun nor the moon, nor fire can illumine that Supreme Abode of Mine. Having gone There, one does not return to this material world again. That Abode has no Laws as I understand.”

Above can be understood in two steps:
As described earlier, “illumination” is one among the countless phenomena of nature. We see this phenomenon in the sun, moon, fire, candle light, …… Who enables all these phenomena? We acknowledge they merely exist (and are pathways for us to comprehend Brahman). “Having gone there, one does not return to the material world again” could be a literal statement. Or it could also be inferred as “having understood the role of the phenomena such as illumination, one is not affected or destabilized by light, darkness, shadow and any notions of fear and apprehensions that come with that”.

The other interpretation is theological pathway, where we accept a Supreme Being and a Supreme Abode. That abode has no features, characterization including laws.

E.   “To me “Sarvam Brahma Mayam ” means every manifested being is Saguna Brahman.  Everything exists in Nirguna Brahman in potential form, but Nirguna Brahman is separate and is not in anything.  Bhagavad Gita verse 9.4 states मया ततमिदं सर्वं जगदव्यक्तमूर्तिना | मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थित: || This entire cosmic manifestation is pervaded by Me in My unmanifest form. All living beings dwell in Me, but I do not dwell in them. “Unmanifest form” is Nirguna Brahman, which does not dwell in anything.”

Such distinctions of Saguna Brahman and Nirguna Brahman may be well and appropriate in the realm of Bhakti or theology (based on faith in a Supreme Being). That has a role and place in our understanding and in our way of life. Perhaps it can be seen as a parallel path to Jnana which acknowledges only Brahman without any features and subdivisions?
Please see Fig. 4.6 Page 101, SiP Book.

F.  “In summary, anything with attributes or that is manifest or that can be comprehended, e.g., Laws of Nature, cannot be Brahman, at least not Nirguna Brahman, which is the Ultimate Reality in Advaita Vedanta.”

As mentioned earlier Brahman is a singular noun without adjectives such as Sagunam and Nirgunam. These attributes help to formalize Bhakti tradition, which has its own value and purpose as well.
Please see Fig. 4.6 Page 101, SiP Book.

Summary:
Phenomena of Nature and their laws seem to satisfy all descriptions of Brahman (please see the beginning part of this essay). It may be practical to use them as the drivers, the enablers, representing the enabler, Spirit or Brahman. SiP would imply being objective and un-attached to observe the phenomena and the laws of nature as a way of life. This manner of living and observation enhances our understanding of the situation at hand through our Knowledge, Bias and Ignorance (the three ever present connectors – Guna). More objective and un-attached we are in this process, the closer we are to the Tranquil state (where Knowledge is dominant) with lowered levels of Turbulence (where bias is dominant) and Inertia (where Ignorance is dominant) (i.e.) a state of true knowledge and the peace and harmony that comes with it.
Several examples of this approach (SiP) are described through many short essays in our book: https://www.amazon.com/dp/B0BV49NPNQ