Self as Inconceivable, Unthinkable - A Mananam

Introduction

Several verses in Upanisads and Gita describe Brahman/Atman as Achintya/ अचिंत्य

Examples

Taiteerya Upanisad
yatō vācō nivartantē. aprāpya manasā saha - Taitireeya Upanisad 2.4.1

failing to reach which (Brahman, as conditioned by the mind), words, along with the mind, turn back.

Avyakto’yam achintyo’yam avikaaryo’yam uchyate; 
Tasmaad evam viditwainam naanushochitum arhasi. Gita 2. 25. 

This (Self) is said to be unmanifested, unthinkable and unchangeable. Therefore, knowing This to be such, thou shouldst not grieve.

Kena Upanishad

   I-1. Wished by whom is the mind directed to fall (on its objects)? Directed by whom does the foremost vital air move? By whom is wished this speech which the people utter? Who is the radiant being that unites the eye and the ear (with their objects)?

   I-2. Because He is the ear of the ear, the mind of the mind, the speech of speech, the vital air of the vital air, and the eye of the eye, the wise, freeing themselves (from the identity with the senses) and renouncing the world, become immortal.

   I-3. The eye does not reach there, nor speech, nor mind, nor do we know (Its nature). Therefore we don’t know how to impart instruction (about It). Distinct indeed is That from the known and distinct from the unknown. Thus have we heard from the ancients who expounded It to us.

Brihadaranyaka Upanisad

(while discussing significance of deep sleep where mind is rendered quiescent, this great Upanisad says as follows)

IV-iii-22: In this state a father is no father, a mother no mother, worlds no worlds, the gods no gods, the Vedas no Vedas. In this state a thief is no thief, the killer of a noble Brahmana no killer, a Chandala no Chandala, a Pulkasa no Pulkasa, a monk no monk, a hermit no hermit. (This form of his) is untouched by good work and untouched by evil work, for he is then beyond all the woes of his heart (intellect).

IV-iii-23: That it does not see in that state is because, though seeing then, it does not see; for the vision of the witness can never be lost, because it is imperishable. But there is not that second thing separate from it which it can see.

IV-iii-30: That it does not know in that state is because, though knowing then, it does not know; for the knower’s function of knowing can never be lost, because it is imperishable. But there is not that second thing separate from it which it can know.

IV-iii-31: When there is something else, as it were, then one can see something, one can smell something, one can taste something, one can speak something, one can hear something, one can think something, one can touch something, or one can know something.

So the key question is can Atman or Brahman be known by the Mind? 

Brahman was earlier described as “Yato Vaco Nivartante aprApya manasA saha...”someone may get the doubt, since Brahman (which is same as our Self – Atman) is Unknowable, it must be non-existent. But that is not the intent of the Sruti.

Brahman is Unknowable to one who tries to know BRAHMAN, while thinking of himself or herself as apart from it. Brahman is the Atman of the seeker. So in truest sense, it intimately known.

As Sri Sankara says while commenting on BG 18.50

"Therefore, what needs to be done is merely the rejection of what is erroneously attributed to Brahman through avidya, and not any effort to acquire a knowledge of Brahman, as He is intimately well-known.  

Though Brahman is extremely well-known, easily grasped, very near, and is the very Self, He appears to the unenlightened as unknown, difficult to grasp, and very far, and as if He were different (from themselves), because their buddhi (reason) has been carried away by the differentia of names and forms invented by āvidyā. On the other hand, for those who have turned their buddhi away from external forms, who have secured the grace of the Guru and serenity (propitiousness) of the mind (ātmā), there is nothing else more blissful, more well-known, more easily grasped, and more intimate."

Swami while commenting on the same passage says "...it is concluded that just as no external evidence is needed for discerning (the existence of) one's own body, there is no need for any external evidence for comprehending what is more near - namely the Self, who is most intimate, and that devotion to Self Knowledge is very familiar to those who possess the faculty of discrimination"

Brahman can only be known fully as Atman, not as something apart from the seeker.

Let's take the Taitireeya Upanisad 2.4.1 again (" yatō vācō nivartantē. aprāpya manasā saha")

Someone who misunderstands this Tai Up statement to infer Brahman is as good as Non-existent since its unknowable, can (to his or her peril) completely give up on Veda/Vedantic Spirituality.

So Sruti also cautions us not to take the path of the Asat (unrighteous folks) who by denying the existence of Brahman go down non-spiritual path.  Take the following Tai.Up verse for instance : -

asannēva sa bhavati. asadbrahmēti vēda cēt. asti brahmēti cēdvēda. - Tai. Up 2.6.1

।।2.6.1।। If anyone knows Brahman as non-existing, he himself becomes non-existent. If anyone knows that Brahman does exist, then they consider him as existing by virtue of that (knowledge). 

While commenting on this passage Sri Bhagavathpaada says as follows :-

"But how does then there arise the doubt that it is non-existent? We say (by way of reply) that Brahman is beyond all sense experiences. The intellect that is inclined to consider a thing to be existent for the reason of its being within the range of (sense) experience and of its being expressed by speech, might consider a thing that is opposed to this and that, is beyond the range of experience, to be non-existent."

This simple explanation clearly says, we must not mistake the meaning of statements like this "It is Un Knowable" etc, to mean - we can't know Brahman. It only means we can't objectify Brahman, since we are It.

Sri Sankara's Gita Bhasyam (with Anandagiri Tika occasionally included) for remphasizing (contemplating) that Pure Mind can Know Brahman as "I am myself That"

 BG. Bhasyam Excerpts below show how Purified Mind/Buddhi can comprehend the BrahmAtman as ""I am myself That". (Ref: See BG 2.59)

BG 2.21
Sri Sankara: "If you say, 'because the Self is beyond the reach of the organs of sense (such as mind and intellect)'-that is also not correct. Scripture proclaims,' It is perceivable by the mind alone' (Br. IV. iv. 19). 

The instrument for the perception of the Self is the mind purified by the teaching of Scripture and the Teacher, and by control of the mind" and of the sense - organs. Thus, when inferential proof  and Scripture are available for comprehending the immutability of the Self, it is mere rashness to say that Knowledge (of the Self) cannot arise. "

BG 2.59
Vishayaa vinivartante niraahaarasya dehinah 
Rasavarjam raso’pyasya param drishtwaa nivartate.

Objects fall away from the abstinent man, but not the longing (for them). Even that longing of his ceases on seeing the Supreme. 

Sri Sankara: In the case of the ascetic ("yati"), the subtle longing vanishes, when he sees the Supreme Reality, Brahman, and remains in the consciousness"I am myself That" 

BG 5.7
Sri Sankara: With the mind purified (=visuddha - sattva) by devotion to the performance of action, and the body conquered, and senses subdued. 

Sri Anandagiri:  Through the performance of the prescribed nitya and naimittika karma, the mind becomes pure sattva, i.e. untainted by rajas and tatnas; thereupon the body comes 
under control, and the senses as well. 

BG 6.20
Yatroparamate chittam niruddham yogasevayaa; 
Yatra chaivaatmanaa’tmaanam pashyannaatmani tushyati. - 6.20

Translation: When the mind, restrained by the practice of Yoga, attains to quietude, and when, seeing the Self by the Self, he is satisfied in his own Self.

Sri Sankara: When, the mind, absolutely restrained, completely warded off from the wandering about on all sides, by the practice of concentration, attains quietude, and when, at what time, seeing the Self, the Supreme Intelligence—Effulgence, by the Self, by the inner sense (antah-karana) completely purified by concentration (samadhi), one is, satisfied, attains contentment in his own Self only.

BG 6.21
Sukhamaatyantikam yattad buddhi graahyamateendriyam;
Vetti yatra na chaivaayam sthitashchalati tattwatah - 6.21

Translation: When he (the Yogi) feels that infinite bliss which can be grasped by the (pure) intellect and which transcends the senses, and, established wherein he never moves from the Reality.

Sri Sankara: When, he knows, experiences, that limitless, that which is infinite, bliss, which is perceived by the intellect alone, having no need for the sense-organs, and which transcends the senses, which is beyond the range of the senses, not being a product of any object of sense-experience, and established wherein, namely the Self, he, the wise man, never moves from the Reality, i.e. never departs from his real state. 

BG. 10.17
Katham vidyaamaham yogimstwaam sadaa parichintayan; 
Keshu keshu cha bhaaveshu chintyo’si bhagavanmayaa. - 10.17

How shall I, ever meditating, know Thee, O Yogin? In what aspects or things, O blessed Lord, art Thou to be thought of by me?

Sri Sankara: How shall I, O Yogin, ever meditating, know, comprehend, Thee ?

Sri Anandagiri: In what manner am I of the most stolid intellect to meditate constantly on Thee, whereby, getting my intellect purified, 1 shall be able to comprehend Thee, the Un-conditioned

BG 13.24

Ya evam vetti purusham prakritim cha gunaih saha; 
Sarvathaa vartamaano’pi na sa bhooyo’bhijaayate. 13.24

He who thus knows Spirit and Matter, together with the qualities, in whatever condition he may be, he is not reborn.

Sri Sankara: "He who thus knows Purusa, in the manner described (as substratum of all appearances), directly as "He I am" ; and Prakrti, namely avidyā , as described (anaadi, indefinable, causing all upAdhis), with the gunas, its modifications, (it is to be understood) as effaced, reduced to a non-entity, by Knowledge (vidyā)"

BG 15.1

Oordhwamoolam adhahshaakham ashwattham praahuravyayam; 
Cchandaamsi yasya parnaani yastam veda sa vedavit. - 15.1 

They (the wise) speak of the indestructible peepul tree, having its root above and branches below, whose leaves are the metres or hymns; he who knows it is a knower of the Vedas.

Sri Sankara: Cutting off and splitting this tree with the supreme sword of Knowledge (see Sri Anandagiri Tika below*) and then attaining to the bliss of the Self, one does not come back again therefrom

*Sri Anandagiri:  the unswerving knowledge that " I am Brahman ".

BG 15.11
Yatanto yoginashchainam pashyantyaatmanyavasthitam; 
Yatanto’pyakritaatmaano nainam pashyantyachetasah. - 15.11

The Yogis striving (for perfection) behold Him dwelling in the Self; but, the unrefined and unintelligent, even though striving, see Him not.

Sri Sankara: The yogis, those with calm and concentrated minds, striving, making effort (for perfection), behold Him, the Self under discussion, dwelling in themselves, in their own intellect (buddhi)they perceive Him directly, "This I am" . 

Meaning of Effort - Sri Anandagiri says -  by taking to hearing (Sravana) and reflection (manana). 

Sri Anandagiri - For those whose mind is impure and who ate therefore wanting in discrimination (between the permanent and the impermanent), the study of scriptures and the rest will not be fruitful. 

BG 15.19

Yo maamevam asammoodho jaanaati purushottamam; 
Sa sarvavidbhajati maam sarvabhaavena bhaarata - 15.19

He who, undeluded, knows Me thus as the highest Purusha, he, knowing all, worships Me with his whole being (heart), O Arjuna!

Sri Sankara: "He who, free from delusion*", thus, in the manner described (transcending perishable and imperishable - see prev verse), knows Me, the Lord (as Self of all), the Purusottama: i.e. knows Him in this wise: " He I am " 

Sri Anandagiri: 

*delusion ~ the idea that the body and the rest arc himself and are his possessions.

BG 18.9
Kaaryamityeva yatkarma niyatam kriyate’rjuna; 
Sangam tyaktwaa phalam chaiva sa tyaagah saattwiko matah. - 18.19

Whatever obligatory action is done, O Arjuna, merely because it ought to be done, abandoning attachment and also the desire for reward, that renunciation is regarded as Sattwic!

Sri Sankara: "..for the man whose duty it is (to perform action) and who discharges the obligatory duties, leaving attachment and the desire for the fruit, his inner-sense {antah-karana), not getting befouled by attachment to the fruit etc. and getting cleansed through (the performance of) obligatory rites, becomes pure. When pure and calm, it becomes competent for Self-reflection. Now, (therefore), with the intention of teaching how such a person, whose antah-karana has been purified by the performance of obligatory rites and who has turned towards Self-knowledge, may gradually (by Sravanam, Mananam etc) attain to fixity in Self-knowledge"

EXT:    KEY TAKE AWAY - Sravanam cant be proper until Chitta Shuddi is attained.

BG 18.16
Tatraivam sati kartaaram aatmaanam kevalam tu yah; 
Pashyatyakritabuddhitwaan na sa pashyati durmatih. - 18.16

Now, such being the case, he who, owing to untrained understanding, looks upon his Self, which is isolated, as the agent, he of perverted intelligence, sees not.

Sri Sankara: "...the un-enlightened person, regarding himself as identical with them, through ignorance (avidya), and thinking "I am the doer " of the action performed by them, who looks upon his Self, the Pure, as the agent;— Why does he think so?—because he is possessed of a non-purified understanding, an understanding that has not been refined by the (study of the) Vedanta, the teaching of the Preceptor, and reasoning.

BG 18.66

Sarvadharmaan parityajya maamekam sharanam vraja; 
Aham twaa sarvapaapebhyo mokshayishyaami maa shuchah - 18.66

Abandoning all duties, take refuge in Me alone; I will liberate thee from all sins; grieve not.

Sri Sankara: So, the meaning is: renouncing all actions (righteous and unrighteous), take refuge in Me alone, the Self of all, the Same, dwelling in all beings, the Iśvara (Lord), the Permanent, destitute of (the several modification such as) being in the womb, birth, old age, and death, and the One, with the belief that "I am verily That"

EXT: This belief "I am verily That" - when we abide in it. It constitutes Tapas. 

Mu.Up 1.1.9 - "yaḥ sarvajñaḥ sarva-vid yasya jñānamayaṁ tapaḥ"

"whose austerity is constituted by knowledge"

More on this in next sub-section. 

Revisiting Tapas according to Sri Sankara

BG 4.10

Veetaraagabhayakrodhaa manmayaa maam upaashritaah; 
Bahavo jnaana tapasaa pootaa madbhaavam aagataah - 4.10

Freed from attachment, fear and anger, absorbed in Me, taking refuge in Me, purified by the fire of knowledge, many have attained to My Being.

Sri Sankara: Taking refuge in Me, the Supreme Lord (Parameśvara);—that is to say, they are intensely devoted to Knowledge alone; purified by the fire of Knowledge—Knowledge concerning the Supreme Self is itself the tapas. The phrase, 'purified by the fire of Knowledge' indicates that devotion to Knowledge has no need of other austerities.

From Tai Up Discussion:-

Also when there is mention of “Brahman doing Tapas” (“sa tapotapyata, so tapas taptva, idam sarvam asrjata….”) here Tapas does not mean Austerity (like Rishis doing Tapas).

Here Tapas implies “knowledge” – according to Sri Sankara, wherein he quotes Mundaka Upanisad – I-i-9 (as shown below from Swami Gambhiranandaji’s translation)

“I-i-9: From Him, who is omniscient in general and all-knowing in detail and whose austerity (Tapas) is constituted by knowledge (Jnana)….”

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