I will not comment on the interpretation of others but will confine to the Vedic interpretation based on Parshuraama Kalpa Sootram, Chhandogya Upanishad, and allied texts.
Incidentally, Vedanta is not an independent thought but resolves the apparent contradictions among the Upanishads. Hence, its original name is Uttara Mimaamsaa (the last resolution).
There are two other branches: Poorva Mimaamsaa and Madhya Meemaamsaa that deal with Braahmanam and Kalpa Sootras respectively.
For this reason, the first two main chapters of Brahmasootram or VEDANTA are known as Synthesis (SAMANWAYA - समन्वयः) and Harmony (AVIRODHA - अविरोधः).
The Adwaita Schools starting from Shankara followed the interpretation of Ashtavakra and the Dwaita Schools starting from Ramanuja followed the interpretation of Boudhaayana, both of which were trying to interpret Shukla Yajurveda Madhwandina Shakha (8-36). So the interpretation given below applies to all branches of Indian philosophy. Ignorance of Vedic meaning misled many people to give wrong interpretations.
Chhandogya Upanishad defines:
अत्र सत्-चित्-आनन्द शव्दस्य सत् शव्दस्य व्याख्या छान्दोग्योपनिषदि – (8-3-5) - तानि ह वा एतानि त्रीण्यक्षराणि सतीयमिति तद्यत्सत्तदमृतमथ यत्ति तन्मर्त्यमथ यद्द्यं तेनोभे यच्छति ........। इच्छा-ज्ञान-क्रियात्मिका ते शक्तयः ।
SAT as a combination of SA+TI+YAM (Satyam). These are symbolic for ICHCHHAA (DESIRE), JNAANAM (KNOWLEDGE) & KRIYA (EFFECT OF ACTION).
I will not go into detailed justification, because it will lead to a long discussion based on Shatapatha Braahmanam.
The content of ICHCHHAA (DESIRE) in the case of Brahman is NITYA PRAAPTI – ever affluence
(इच्छा तु नित्यतृप्ताख्या । सैव सङ्कोचशालिनी क्वचिद्रञ्जनरूपिणी क्वचिदतृप्ता रागाख्या । क्वचिद् विषयेषु प्रीतिरूपिणीं सा अतृप्तिः रागः नवमं तत्वम्).
In the case of humans, who are the same as Brahman but with limited potential (POORNA, SAMKSHIPTASHAKTIKA - कारणानां गुणानां तु साम्यं प्रकृतिरुच्यते । तद्भिन्नः पुरुषः प्रोक्तः पूर्णः संक्षिप्तशक्तिकः), the same becomes RAAGA (attachment or hankering), which, when continued, becomes ANURAAGA (love).
शुद्धविद्यातिरोधानशक्तिमती तद्विरोधिनी अविद्या पदवाच्या सप्तमं तत्वम् । शिवस्य ज्ञानं सर्वज्ञता । बुद्धिः तत्प्रतिविम्वा घटादयः । तेषामेव वस्तुनां वोधतः । सर्वज्ञता सङ्कोचनात्तु विद्याख्या । सैव अविद्येति ।
The content of JNAANAM (KNOWLEDGE) in the case of Brahman is SARVAJNATAA (OMNISCIENCE). In the case of humans, it becomes VIDYA (LIMITED KNOWLEDGE), whose complement is AVIDYA (IGNORANCE). For this reason, we call schools as VIDYAALAY and not JNAANAALAY.
सर्वकर्तृत्वरूपा क्रियाशक्तिः सङ्कोचनात् कळाऽभवत् । जीवनिष्ठं सर्वकर्तृत्वं यत्किञ्चित् कर्तृत्वेन सङ्कुचितं तदेव कळापदवाच्यं अष्टमं तत्वम् ।
The content of KRIYA (EFFECT OF ACTION) in the case of Brahman is SARVA KARTRITWA (OMNIPOTENCE). In the case of humans, it becomes KALAA (LIMITED CAPABILITY).
चिच्छक्तिर्नित्यसत्ताख्या । जीवनिष्ठा या नित्यता तस्या आच्छादने सति सैव नित्यता अस्ति-जायते-वर्धते-विपरिणमते-अपक्षीयते-विनश्यतीति षड्भावयोगात् सङ्कुचिता कालपदवाच्या दशमं तत्वम् ।
The content of CHIT (CONSCIOUSNESS) in the case of Brahman is NITYA STHITI (OMNIPRESENCE).
Without consciousness, nothing makes any sense and there is no meaning for existence.
In the case of humans, it becomes limited existence in the shape of
1) being as cause (JAAYATE),
2) becoming as effect (ASTI),
3) growth due to accumulation of similars (VARDHATE),
4) transformation due to accumulation of harmonious elements (VIPARINAMATE),
5) transmutation due to the opposite effect (APAKSHIYATE), and
6) change of form through dissolution of the present one and re-assimilation with others (VINASHYATI).
Thus, it has a limited existence. For this reason, it is known as KAALA (TIME).
आनन्दशक्तिः स्वातन्त्र्यं सार्वत्रिकमुदीरितम् । अन्यापेक्षणहेतोस्तु सङ्कोचान्नियतिः स्मृताः । परशिवजीवयोः अभेदात् यथा परशिवे सर्वस्वातन्त्रं तथा जीवेऽप्यस्ति । तस्य सर्वस्वातन्त्रस्य विधानं पूर्वोक्ताविद्ययाकृतं तदेव कारणान्तरापेक्षं तन्नियतिपदवाच्यं एकादशं तत्वम् ।
The content of AANANDA (BLISS) in the case of Brahman is SARVA SWAATANTRYA (ABSOLUTE FREEDOM). In the case of humans, it becomes limited freedom – NIYATI (FREEWILL).
एतादृश नियति-काल-राग-कला-अविद्याश्रयो जीवः पुरुषः वा द्वादशं तत्वम् तत्वम् ।
All these are part of 36 Tattwas, which include the 24 Tattwas of the Saankhya and divides the PURUSHA into 12 categories. The twelfth of such 12 categories is called Purushah.
कर्त्तृत्वं तत्र धर्मी कलयति जगतां पञ्चसृष्ट्यादि कृत्ये । धर्मः पुंरूपमाद्यात् सकलजगदुपादानभावं विभर्ति । स्त्रीरूपं प्राप्य दिव्या भवति च महिषी स्वाश्रयस्यादिकर्तृः । प्रोक्तौ धर्मप्रभेदावपि निगमविदां धर्म्मिवद् ब्रह्मकोटी ।
An Article by Sri Basudeba Mishra
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