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PANCHADASHEE – 05
MAHAVAKYA VIVEKAH
MODERN-DAY REFLECTIONS
On a 13TH CENTURY VEDANTA CLASSIC
Chap No.
PART TITLE OF TEXT ENGLISH TITLE
No. Vers.
1 Tattwa Viveka Differentiation of the Supreme Reality 65
VIVEKA
Text
47.05
MODERN-DAY REFLECTIONS
By Swami Gurubhaktananda
Declaration by the Author: The material in this series is under inspiration of the Home Study
Course of Chinmaya International Foundation, Kerala, and consists of the Author’s
reflections on the Course. He is deeply indebted to the Chinmaya Mission for its
excellent programme of the Home Study Course taught to many students all over the
world through online Webinar lectures.
Personal Dedication
1. To my Parents, Smt Sharadaben & Sri Ratilalbhai Kapitan
who inspired me to study in life, to stick to the path of Dharma and pursue the
highest ideals; and swamped me with their abundant Love;
*****
PANCHADASHEE – 05
Mahavakya Viveka
“Fixing the Meaning of the Great Sayings”
THE PANCHADASHEE – Book 05
Mahavakya Viveka
“Fixing the Meaning of the Great Sayings”
CONTENTS:
__________________________________________________________________________________
*****
1
|| mÉgcÉSzÉÏ ||
PANCHADASHEE
by Swami Vidyaranyaji
The last Book of each Part is the shortest, for some reason. They are Book 5 (8
verses), Book 10 (26 verses) and Book 15 (35 verses). The two largest Books are in Part 2,
namely, Book 6 (290 verses) and Book 7 (298 verses). These statistics are just for
information in order to get a feel for what we are going to study. At Sandeepany
Sadhanalaya, we studied only Books 5 and 10, the two shortest chapters.
The five divisions in Vedantic Sadhana were listed by Swamiji at the outset, for the
benefit of new students. They are:
2
1. The Adhikari: the stage up to qualification for entry; Sadhana Chatushtaya.
2. Guru Upasadana: the stage of approaching and serving one’s Guru;
3. The Upadesha: the stage of Sravana; this is the teaching, and is divided into 3
parts: i) the Twam Pada, which answers, Who am I? ii) the Tat Pada, which answers. What is
Reality? and What is the World? and iii) the Asi Pada, which establishes the identity
between the two.
4. The Sadhana: the stage of digestion and absorption of the teaching. It is divided
into two sections: i) Manana, reflecting upon the teaching; and ii) Nididhyasana, meditation.
5. The Phala: this is the fruit of the Sadhana, and has two parts: i) Jivanmukti or
liberation while living; and ii) Videhamukti or liberation from the cycle of births and deaths.
*****
3
|| mÉgcÉSzÉÏ ||
AjÉ mÉgcÉqÉÉåÅkrÉÉrÉÈ
E VERY BOOK OF THE Panchadashee brings us to the point of realising that the Truth
is directly to be known, that Truth is Brahman, and that Brahman and the Self in every being
are identical. This text speaks of the Great Sentences in the Upanishads that proclaim our
Oneness with Brahman in four different ways. These sentences are called the Mahavakyas.
We are going to deal with the meaning of the Mahavakyas. Naturally, before we do
that, we have to establish what the word ‘Mahavakya’ itself means. It is made up of the
words ‘Mahat’ meaning “great”, and the word ‘Vakya’ meaning “sentence”. In Samskrit the
meaning is written as:
qÉWûicÉ uÉÉYrÉ¶É qÉWûÉuÉÉYrÉ Mahat cha vaakya cha mahaavaakya.
Meaning: “that which is great and which is a sentence is a Mahavakya”.
We may appear to be labouring the point, but it is good to get the basics right at the
outset. Hence, we look at each word and go into them in detail:
2. MAHAT: The second word is “great”. What is it that makes these sentences great?
In size, they are actually not big, long sentences. In fact, they are very cryptic, using the
fewest words needed. So ‘great’ cannot mean “big”. There are five good reasons why they
are called ‘great’, and we shall spend time to go through each reason:
A. Fullest Import: These sentences capture the fullest import of the Vedas, not just
the Upanishads. The Vedas also deal with Karma Kanda and Upasana Kanda. These portions
4
are also intended to bring us step by step to an understanding of Brahman. In this way, the
greatness of the whole of the Vedas is meant.
C. Ultimate Result: The sentences are also great because they lead us to the highest
goal in life. They give us liberation or Moksha, helping us to “abide in our real nature”
(Swaroopa Avasthiti).
ÌlÉÈ´ÉårÉxÉ mÉëÉÎmiÉ xÉɤÉÉiÉç xÉÉkÉlÉiuÉÉiÉç
nihshreyasa praapti saakshaat saadhanatvaat.
Meaning: “The direct attainment of Moksha or liberation by means of Sadhana”.
The Sadhana that is referred to may be expanded into its three stages:
a. Bahiranga: “external limb”. This refers to the practices such as Karma Yoga,
chanting of the Divine Name, Pooja or forms of worship, etc, all of which lead to purity of
mind or Chitta Shuddhi.
b. Antaranga: “internal limb”. This refers to the internal aspect of the above
Sadhanas, and concern the mental attitude, the intellectual involvement, etc. They bring
one closer to the inner goal. They lead to Chitta Ekagrata or focus of the mind.
c. Saakshaat: “direct”. This refers to the direct experience of the goal without any
intervening steps. For this stage, the previous two stages have to be completed. Only then
can this direct experience be possible.
The Mahavakya instruction, “You are That,” is required in the third stage of Sadhana,
for which it is directly relevant. The result is immediate. No other support is needed.
The Goal that is to be attained is given by this statement, worth remembering:
AÉirÉÎliÉMü SÒÈZÉ ÌlÉÌuÉę̈É, mÉUqÉÉlÉlS mÉëÉÎmiÉ
Aatyantika duhkha nivritti, paramaananda praapti.
Meaning: “The cessation of all sorrow; and the attainment of supreme Bliss”.
D. Great Teachers & Great Disciples: Mahat is also used in order to show that both,
the Teachers who taught them and the disciples who followed them, became ‘great’. The
Mahavakyas contain all that the great Teachers wished to convey, and all that the great
students asked for. Great students like Nachiketas and others have reflected on these
statements and become great themselves.
Again there is a Samskrit definition of the Goal from the Vedantic perspective:
uÉåSÉliÉå aÉÑÂ ÍzÉzrÉ ÌuÉcÉÉU ÌuÉzÉrÉiuÉÉiÉç
Vedaante guru shishya vichaara vishayatvaat.
Meaning: “In Vedanta lies the object over which the Guru and the student enquire”.
5
E. Unifies the Whole Teaching: The multitude of statement that appear in Vedantic
texts are all unified or kept together by the Mahavakyas.
LMüuÉÉYrÉ xÉqmÉÉSMüiuÉÉiÉç Eka vaakya sampaadakatvaat.
Meaning: “that sentence which has enabled the Unification (of Vedanta)”.
Acharyaji gave a good example such a unifying function. Hairs are many; each strand
of hair appears separate from the others. But when seen as growing on one scalp, they
become related and appear to have one function. It is then seen as one mass of hair, giving
beauty to the bare head.
The Mahavakya is like the head upon which the numerous strands of Vedantic
thoughts (hair) get unified into one system of philosophy.
The fourth Sootra of the Brahma Sootras is:
iɨÉÑ xÉqÉluÉrÉÉiÉç Tat tu samanvayaat – “Indeed, that Brahman (as It is known from
the Upanishads) is what gives it the fullest support.”
This describes how Brahman is the single factor that unifies all the teachings of the
Upanishads. It brings unity to a teaching that has many diverse concepts.
*****
7
PANCHADASHEE – 05
Chapter 1: (Verse 1-2, 2 No.)
“PRAJNANAM BRAHMA”
1 yena eekshhate shriNoti idam That by which you, the Jiva, see and hear,
2 jighrati vyaakaroti cha | the way you smell and speak,
3 svaadvasvaadoo vijaanaati the way you distinguish sweet tastes from bitter,
4 tat prajnaanam udeeritam . That is called Prajnanam or Consciousness.
8
Yena.....Idam
1-2 Acharyaji focussed on these two words, as they capture the relationship that the
essential human being has with the world of objects.
Idam: “the Object”. This refers to all that can be objectified. The verbs see, hear,
taste, smell and touch all have Idam as their objects. Idam thus takes on different aspects
according to which sense organ is connected to it.
Yena: “by the Subject”. This refers to the Subject of the verbs. It performs all the
functions of the senses. The question is “Who is this Subject?” That has to be carefully
defined in order to grasp exactly the truth about our interaction with the world.
9
TRAPPED IN “CONDITIONED” CONSCIOUSNESS
We have come to a point where we find that the essential ingredient of knowing is
Consciousness. However dynamic the mind is, it is only an instrument and has to be imbued
with Consciousness to give it the sentiency to perform. This means that Consciousness is
something that has to be present everywhere. There is something very special and great
about Consciousness.
If Consciousness can be conditioned or limited by the mind and the senses to obtain
the conditioned or limited experience we presently have, then the implication is that It can
also be unlimited by any or all of them. Why can It not be Pure Consciousness? What would
the unconditioned or unlimited experience be like? This is a valid question.
The Indian approach to spirituality is that such an unlimited experience is actually
the goal of spiritual life. It may appear a far cry from us today, but with further knowledge
and conviction the possibility of this experience becomes more and more a certainty. This is
the route that Vedantic scriptures seek to guide us along.
The truth is that we have accepted a temporary state of ‘imprisonment’ of
Consciousness as the normal case. From a wider perspective, the normal case is the state of
being totally free from the Upadhis, i.e. the state of ‘Infinite’ Consciousness is the normal
state. The former attitude makes us feel we are helpless prisoners; the latter attitude makes
us assert our spiritual freedom from the captivity of the Upadhis, especially the mind!
10
TWO TYPES OF KNOWERS WITHIN
Acharyaji now made us understand the two types of Knowers that are within our
being. One is changing with the progress of knowledge, the other remains ever Changeless.
11
Verse 1 From the Sakshi’s Viewpoint
Earlier, we examined Verse 1 from Jiva’s viewpoint, which is primarily the viewpoint
characterised by individuality, the Ahamkara or the ego-sense. The experience earlier was,
“I see, I hear, etc”. Now, the same experience from the Sakshi’s viewpoint is, “I see that
these eyes see; I hear that these ears hear, etc.”
The deeper Witness is saying, “Yes, I can see all these functions taking place. But I
am absolutely uninvolved with them. They are happening on me, not in me. I remain
unchanged by them. I do not interfere with them. They appear in my eyes to be unreal. I
witness them, but I am not them.”
There is a big difference between the two experiences. They are almost diametrically
apart. The Jiva’s is a narrow, restricted, limited experience. The Sakshi’s is an unlimited,
wide, neutral, uninvolved, unchanging experience. In terms of the two types of
conditionings we learnt of earlier, we are now in a position to place Jiva and Saakshi into
each of these two types.
A. The Sakshi’s Relationship: with the body-mind-intellect conglomerate is of the
Upadhi Type. The Sakshi remains untouched by the Upadhis, in the same way as pot-space is
untouched by the pot. The Sakshi remains independent of the functions of the Upadhis.
B. The Jiva’s Relationship: with the same conglomerate is of the Visheshana Type,
like the coloured cloth. The Jiva gets completely identified with the body, etc. It takes on a
very limited personality due to the limitations it associates with.
When we dealt with the Jiva’s experience, we could not ever imagine equating it to
Brahman. However, when we see things from the Sakshi’s perspective, we get a different
picture. We can now see the strong possibility of there being equality between the
Prajnanam and Brahman. This is discussed in greater detail in the second verse.
12
Verse 2: The Meaning of “Brahman”
cÉiÉÑqÉÑïZÉålSìSåuÉåwÉÑ qÉlÉÑwrÉɵÉaÉuÉÉÌSwÉÑ |
cÉæiÉlrÉqÉåMÇü oÉë¼ÉiÉÈ mÉë¥ÉÉlÉÇ oÉë¼qÉrrÉÌmÉ || 2||
caturmukh£ndrad£v£½u manu½y¡¾vagav¡di½u |
caitanyam£ka¯ brahm¡ta¦ praj²¡na¯ brahmamayyapi || 2||
1 chaturmukha indra deveshhu In Brahma (the Creator), in Indra and in other Gods,
2 manushhya ashva gava aadishhu; as in human beings, horses, cows, etc,
3 chaitanyam ekam brahma atah there is one Consciousness – Brahman. Therefore,
4 prajnaanam brahma mayi api. the Consciousness in me also is Brahman.
Under this verse we go through an analysis that may appear tedious, but it has to be
done for a thorough grasp of what Oneness is. Acharyaji took great pains over the first
Mahavakya, so that the other three Mahavakyas need not take too long. We are going to go
through five different routes to understand what Oneness or Identity is.
14
REALITY IN A WAVE
Question: “Surely there is some reality in a wave, else we would not be seeing it?”
Answer: (by Acharyaji) It is a matter of which aspect you wish to accept as Reality.
There are three choices in Vedanta. The Absolute is what the Mahavakya wants you to
choose. If you choose the world, then, of course, the wave is Real, by definition of your own
choice, not for any other reason. From the Absolute view, the wave is unreal.
Leave alone the three choices, every creature views the world differently. For
example, an ant lives only in a one-dimensional world. What do you think the world looks
like to an ant? You see it in three dimensions. Surely that makes the ant’s world different
from yours. The sage’s world has no dimensions – it is Non-dual! That suggests he is seeing
the world differently from us. There is no uniformity in such things.
The Physicist’s World: There are physicists whose world consists only of atoms and
electrons. They do not care about colour. They ask, “What is colour? I don’t see any colour; I
see only atoms and electrons!” Of course, they are right from their own perspective. They
probably think you are the crazy crank!
Let us push this a little further: Take a physicist who himself is of the size of an atom.
What does he see? Only Space! Where is matter for him? He does not see any matter.
“What are you talking about?” he asks. Your craziness is only confirmed for him. He can’t
even see the next atom because there is so much more space than atoms. The next atom
appears to him as far away as a star appears to us! It certainly makes you wonder at the
world which you take as a solid reality, doesn’t it? To add to our bewilderment, the Vedantin
raises his hand and objects, “Sir, there is no Space either!”
Worlds of Other Creatures: The human world is different from that seen by other
creatures. A snake can see a spectrum of light that ranges all the way from infra-red to ultra-
violet. Its world is more colourful than ours. It sees a beautiful world; we have no access to
it. To the snake, the human may well be ugly or beautiful, depending on his or her aura!
Take the case of dogs. They can hear and smell things that we don’t. We should have
dogs as our measure for sound and smell, and snakes for colour. The human world can then
be reviewed from their eyes, ears and nose. Conversely, a dog or a snake would be terribly
uncomfortable living in a human world, worse still, having a human mind!
The Manda Buddhis: “demented intellects”. Forgive me for this term, but there are
people who insist on an explanation for everything. As I said earlier, Vedanta presents them
three realities to choose from. That is one of the jokes the Rishis play on us. They offer us a
dream banana, then a transactional banana, and then an invisible banana and ask us to
choose one of them, all the while having a good laugh to themselves!
Goudapadacharya comes along and grafts the transactional banana onto the dream
one. Fortunately, he stops short there, and does not graft it onto his Non-dual world!
To conclude your question, what you take as Reality is really your choice. The
Vedantin will surely appear to you as the craziest person with his fantastic Non-dual world.
You may not be ready yet to choose Non-duality, but at least you know now that worlds of
wide variety are available. You have waves of realities to choose from!
15
B. The Route Relating Antahkarana to Consciousness
Now the Second Route to Identity. We have already learnt of the two types of
Conditionings. We used two similes to describe the difference, namely Ghata (pot) and
Patta (cloth). In Ghata, the pot-space remains as space without ‘entering’ into the Upadhi.
In Patta, the colour enters into the cloth and merges with it, thus changing its nature.
With reference to the similes, we get the following two Samskrit phrases:
Type A: Ghata Upahita Akasha – Pot limits the Space
Type B: Patta Vishishta Ranga – Cloth is qualified by colour
With reference to the application to the Antahkarana and Consciousness, both types
of relationships with Consciousness are possible:
Type A: Antahkarana Upahita Chaitanya – Mind limits Consciousness
Type B: Antahkarana Vishishta Chaitanya – Mind qualifies Consciousness
In the Type A relationship, the Consciousness is Pure Consciousness and refers to the
Sakshi, which remains unaffected by its association with the Mind. The differences in each
Antahkarana do not matter. Pure Consciousness is the same for every Antahkarana.
In the Type B relationship, the Consciousness is Reflected Consciousness and refers
to the Jiva, which is qualified, changed or modified by its association with Mind. Differences
in Antahkaranas do matter. Reflected Consciousness is different in each Antahkarana.
Clearly, the Type B relationship cannot be compared with Brahman. It amounts to
equating Reflected Consciousness with Brahman. There is no identity between them.
However, the Type A relationship can be compared with Brahman. It amounts to
equating Pure Consciousness with Brahman. There is definitely an identity between them.
16
D. The Route of Quantitative & Qualitative Analysis:
Now for the Fourth Route to establishing the identity of Prajnanam and Brahman.
This time we take two similes which vary both in size and shape. The two similes are Ghata
and Kathori, i.e. a pot and a bowl. They are both containers, but they differ in size and in
shape; i.e they differ quantitatively and qualitatively.
If the pot is larger than the bowl, the quantitative difference is easy to see.
The shape of a pot differs from that of a bowl, but the quantities they hold can still
be the same. There can be a cylinder or a cuboid both having a capacity of 2 m 3.. A string or
a rope or a tube can all be 20 cm long in quantity, though they differ in quality. If we look at
the contents then, regardless of size or shape, both the pot and bowl are filled with the
same thing – space; there is no difference as far as the content is concerned.
Now let us apply these two similes to what the Mahavakya is saying:
Qualitative differences are ruled out by covering the whole range of qualitative
differences from Deities, through man and up to all sub-human creatures. Quantitative
differences are ruled out by covering the whole range of creatures from the ant to the
elephant. Thus, in spite of distinct qualitative and quantitative differences, the Mahavakya
still asserts that there is an identity among all creatures.
The point being made is this: Is the Mahavakya indicating a quantitative or
qualitative identity between Prajnanam and Brahman, or neither of them but some other
kind of identity? The Mahavakya is here equating all creatures regardless of quantity or
quality. We are compelled to look beyond quantitative as well as qualitative differences; we
look beyond size and shape; beyond ability and inability; beyond high status and low status.
We cannot solve the Mahavakya riddle of identity unless we look beyond all these.
The riddle is solved by looking at the whole matter in a totally different way. There is
an equality of a certain kind in all creatures in creation. That equality lies in the fact that
they are all equally Unreal! How are they Unreal? Brahman is infinite; this means nothing
else can exist besides Brahman. If this is so, then everything else that we see is Unreal,
whether it is Deities or demons, whether ants or elephants – they are all Unreal.
Their Unreality lies in the fact that they are not independent. Pot is not independent
of clay; kathori is not independent of steel; creatures are not independent of Consciousness
which is needed to animate all their functions and to impart a unity to them that entitles
each one to be called a creature in its own right. Differences in Antahkaranas now become
irrelevant. We are looking beyond Antahkarana, to Consciousness which is unchanging.
If they are Unreal, they have to be Superimpositions, nothing else. If they are
superimpositions, on what are they superimposed? That Substratum upon which they find
their support has to be the Reality. That Reality has to be unbroken and Infinite; It has to be
common to all creatures. That Reality or Brahman, says the Mahavakya, is Consciousness or
Prajnanam in all beings.
In this way, the quantitative and qualitative differences among creatures can be
reconciled. They compel us to look at the Consciousness common to all creatures. That is
where we find equality of the most perfect type – an unchanging, stable, indisputable
equality that pervades all Creation!
This is the Oneness spoken of by the Mahavakya.
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AN EXPANSION ON THE “FOURTH ROUTE”
If Quality or Quantity were relevant in the Mahavakya, then Visisht Advaita or
Sankhya philosphy would suffice to explain Oneness. There would be no need for Advaita.
In Visisht Advaita, the Jiva is considered to be a part (Amsha) and Ishwara is
considered as the whole (Amshee). In such a case, we can equate on the basis of quantity.
We can say 50 horses = 50 men, since both sides have 50 Jivas. This is equality in numbers.
In Advaita, the view is entirely different. The Vyashti (individual) and the Samashti
(the totality) are both seen as manifestations of the same Reality. They are equal only in
that sense, not in numbers. For this reason, Advaita prefers the word ‘appearance’ rather
than ‘manifestation’. An appearance has more of an unreality about it than a solid
manifestation. Appearances can easily be understood to have a substratum. An example is
the cinema show as an appearance on a screen substratum.
Advaita is interested in the Reality, be it in Vyashti or Samashti. It is interested in the
Tattwa or essential principle behind both, not in their number difference. In the Advaitic
view, the Prajnanam in the Vyashti (consciousness associated with one individual) is viewed
in the same way as Ishwara in the Samashti (Consciousness associated with the total
creation). There is no question of any numerical difference between them. Hence, Advaita
has no problem equating Prajnanam to Ishwara, and both to Brahman.
18
E. The Route in Aitareya Upanishad
The relevance of Aitareya Upanishad to this Mahavakya has already been mentioned
– the Upanishad is the source of “Prajnanam Brahma”, which appears in verse 3.1. Now we
are seeing the meaning straight from the ‘horse’s mouth’.
Acharyaji gave a bit of background by briefly reviewing the first two chapters of the
Upanishad. The Aitareya Up. starts with the idea of nothing in existence. It says nothing
even ‘winked’, meaning there were no living beings. Then Consciousness decided to create
the worlds of Itself. It became the Nimitta and Upadana Karana together (the efficient and
material cause jointly). This means It was both the potter and the clay in producing the pots.
[Note that the wave is not a good example to represent creation because its material cause
is water and its efficient cause is wind.]
The creation produced is nothing but Consciousness, just as pots are nothing but
clay, and waves are nothing but water. To prove this, two proofs are necessary:
i) At Vyashti Level: the individual KKS has to be shown to be Unreal; and
ii) At Samashti Level: the Total KKS of all Jivas has to be shown to be Unreal.
Some of what has been said earlier under Route D now becomes relevant here.
Advaitins are not looking for a qualitative or quantitative relationship between Vyashti and
Samashti. The Vishisht Advaitins have done that and ended with a numerical identity
between Jiva and Ishwara. Vedantins view the world differently. The numbers are not
important. The Reality is more important. The Reality is common to both the Vyashti and
Samashti. The Reality is Akhanda (unbroken and indivisible), not split into parts as seen by
Vishisht Advaitins.
The message that Aitareya Up. is building up towards is that the Consciousness is the
basis, the only truth of all living creatures individually as well as collectively. The core of this
view lies in showing that all appearances are only superimpositions, not real in themselves.
Hence care is taken from Chapter 3 of the Upanishad onwards not to attribute the slightest
reality to appearances, as that would violate the principle of Non-duality.
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PLAN OF AITAREYA UPANISHAD, CHAPTER THREE
VERSE LINE MAJOR DIV SUB-DIV EXPLANATION
1-2 THE DISCUSSION Which of these two is true?
3.1
3-8 Reality Sakshi (Witness): Upahita; Independent
9-17
Vyashti Unreality Jiva (Ego-sense): Vishishta; dependent
3.2 Individual
18 Summary Both aspects are Prajnaanam.
19-20 Reality Brahman, Deities: the Efficient Cause
21-22 The Elements: the Material Cause
3.3A 23-29 Samashti Unreality Subtle Objects: all Living Beings
Universality
30 Gross Objects: the Worlds
Totality
31 Reality: Netram, Leads & Guides;
Summary
32 Unreality: Pratishthitam, is Supported;
33 Vyashti & Reality; Leads & Guides, Independent, Efficient Cause
3.3B 34 Samashti Unreality; is Supported, Dependent, Material Cause
35 Conclusion: THE MAHAVAKYA “Prajnaanam Brahma”
1 kah ayam aatmaa iti vayam upaasmahe ? Who is this Self we are worshipping?
2 katarah sah ? aatmaa – Which of the two is It? A: Is it the SAKSHI –
3 yena vaa pashyati ? That by which one sees?
4 yena vaa shrinoti ? Or by which one hears?
5 yena vaa gandhaan aajighrati ? Or by which one smells fragrance?
6 yena vaa vaacham vyaakaroti ? Or by which one utters speech?
7 yena vaa swaadu (vijaanaati), Or by which one knows what is tasty,
8 cha aswaadu cha vijaanaati ? And what is not tasty?
20
1-2 In Samskrit, what is known is closer and is referred to by the word Ayam, “This”;
what is not known is Yena, “That”. The students have learnt about Atman in its two aspects:
as Sakshi, or Upahita, “un-associated Consciousness”; and as Jiva, or Visheshana, the
“associated consciousness”. Which of these two has Vamdev Rishi realized? That is being
discussed in a group. This verse describes the former, A; the next verse the latter, B.
3-8 The enquiry begins by considering the Sakshi. The Sakshi witnesses all the bodily
and mental activities, but does not get involved in them. It is their aloof witness. It remains
untouched and uncontaminated. It alone can be the true Self in the Vyashti level or body.
This is the “Upahita Chaitanya”, at the Vyashti Level.
21
16 Asuh: “vitality”; this covers the Pranas. 9-16 are part of the Subtle body.
17 Kaamah, Vashah: this covers the Causal body which consists of the bundle of
desires and attachments and tendencies which are the cause of this human birth.
18 All the above, from 3 to 17 are considered to be false (unreal). The falsity is
shown by the word Naamadheyaani, “having various names”. The falsity is what makes the
relationship Vishishta Chaitanya at the Vyashti level.
22
vi) Overall Summary of Samashti & Vyashti:
33 prajnaa netrah lokah; The world has Consciousness as its efficient cause;
34 prajnaa pratishthaa; And Consciousness as its basis, the material cause;
vii) The Mahavakya:
35 prajnaanam brahma. Verily, “CONSCIOUSNESS IS PURE BRAHMAN”.
This whole portion deals with the Samashti or macrocosmic level. Firstly, from 19-20
the Upahita Chaitanya aspect is given. This is the transcendent aspect of Brahman.
Thereafter, from 21-30 the Vishishta Chaitanya aspect is given. This is the imminent aspect
of Brahman. Finally, from 31-35 the overall summary statements are presented.
21-22 This represents the first stage, the creation of the subtle and gross elements.
23-30 This represents the second stage, the evolutes of the elements.
31 Netram: “impelled or guided by”, is meant to indicate the function of Prajnanam
as the Nimitta Karana or efficient cause of the Samashti and also to indicate that Prajnanam
is independent of all that is created. The independence is proof of Reality.
32 Pratishthitam: “established in or supported by”, is meant to indicate the function
of Prajnanam as the Upadana Karana or material cause of the Samashti, and also to indicate
the dependency of the manifested creation on Prajnanam. The dependency is proof of the
Unreality status for all creatures.
33 As for 31, but for the Vyashti & Samashti – the Efficient cause, independence.
34 As for 32, but for the Vyashti & Samashti – the Material cause, dependence.
35 Prajnaanam Brahma: Finally, the Mahavakya concludes the discussion of the
students. The Truth is “Consciousness is Brahman”, where Consciousness is Pure or in its
aspect as Upahita Chaitanya, the detached, unassociated Consciousness, and is no different
from Brahman. Creation is unreal in nature, and merely appears or is superimposed upon
Consciousness.
This is the point we started with at the very beginning in verse 1.1 – “Aatmaa vaa
idam eka eva agra aaseet – in the beginning this was the Absolute Self alone”. This is the
unassociated Pure Brahman. We end now with the same Truth, after having done the
Adhyaropa (superimposition) and the Apavada (de-superimposition).
*****
23
PANCHADASHEE – 05
Chapter 2: (Verse 3-4, 2 No.)
“AHAM BRAHMAASMI”
ONE MORE MEANING of the Mahavakya was given to introduce the Mahavakya we
are about to learn.
eÉÏuÉ oÉë¼æYrÉ oÉÉåkÉMüqÉç uÉÉYrÉqÉç qÉWûÉuÉÉYrÉqÉç |
Jeeva brahma aikya bodhakam vaakyam mahaavaakyam.
Meaning: “The sentence which deals with the identity between Jiva and Brahman”.
The sequence we are following in this text is the usual order in which the four Vedas
are given. The order is Rig Veda, Yajur Veda, Sama Veda and Atharva Veda. Prajnaanam
Brahma was from the Rig Veda. Now we take up Aham Brahmaasmi, which is from the Yajur
Veda. The Yajur has two ascensions, namely, Krishna and Shukla (‘dark’ and ‘bright’). The
main text in the former is Taittiriya Upanishad; while the main text in the latter is the
Brihadaranyaka Upanishad.
iÉûSÉWÒûÈ, rÉiÉç oÉë¼ÌuɱrÉÉ xÉuÉïÇ pÉÌuÉwrÉliÉÈ qÉlÉÑwrÉÉ qÉlrÉliÉå, ÌMüqÉÑ iÉSèoÉë¼ÉuÉå±xqÉɨÉixÉuÉïqÉpÉuÉÌSÌiÉ ||9||
tad aahuh, yat ‘brahma vidyayaa sarvam bhavishhyantah’ manushhyaa
manyante, kimu tad brahmaa aved yasmaat tat sarvam abhavad iti ||9||
Meaning: “They (all seekers) say that men (with great capacity) think: ‘By the
knowledge of Brahman, we shall become all’. What indeed is that which Brahman knew,
(and) by which it became the all?”
In the 10th Khandika, the first sentence contains the reply by the Guru, in which is
found the Mahavakya:
oÉë¼ uÉÉ CSqÉaÉë AÉxÉÏiÉç, iÉSÉiqÉÉlÉqÉåuÉÉuÉåiÉç, AWÇ oÉë¼ÉxqÉÏÌiÉ | iÉxqÉɨÉixÉuÉïqÉpÉuÉiÉç ||10||
brahma vaa idam agra aaseet, tad aatmaanam eva avet, aham brahmaasmi
iti | tasmaat tat sarvam abhavat ||10||
Meaning: “In the beginning, this (embodied self) was verily Brahman. It knew only
itself thus: ‘I am Brahman’. Therefore, It became all.”
The Disciple’s Question (1.4.9): The disciple says that those who have the capacity
to have such great knowledge about Brahman say, “This knowledge is so powerful that it
makes us convinced that we are everything!”
24
Acharyaji said that at times our Bhava in the Vedanta class can rise up so high that in
the class we may like that for a while. But the Jiva Bhava is so strong that this soon fades
away and we return to the normal, ignorant state.
However, the full potential is there in a human being to realise this Oneness with all
permanently. There is this potential latent in us. Just as a rose bud has the potential to
become a rose flower, so also humans have the potential to realise that they are Brahman!
This really means that we can break our limitations and become That.
Now the disciple’s unusually phrased question, which has an interesting twist in it:
He asks, ”What did that Brahman know, because of which He became everything?” This is
like placing Brahman in our position as a seeker, not knowing who He is at some point in
time! The real question is, “If Brahman were not everything already, how can knowing
Brahman make one become everything?” And this implies that we, too, must surely be
Brahman in essence even now, and that something which is being presently called
“knowing”, has to happen by which we will realise that we are indeed Brahman!
This shows that the question can really be asked only by advanced seekers.
The Guru’s Reply (1.4.10): The Guru’s returns with an answer that contains a similar
twist as the disciple’s question. The Reply matches the spirit of the Question perfectly.
The Guru takes the disciple back in time to a hypothetical period when there was no
creation. At that time, there was no embodiment such as a human being in a human body.
But the human being was present without a body and mind. What was he then? The Guru
answers, “We were all nothing but Brahman at such a mystical point in time. We knew
nothing other than Brahman. And for that very reason, we became one with everything!”
The Guru returns the perfect answer to a perfect question.
The disciple gets paid in his own coin. This would indeed rank as one of the most
outstanding pieces of interchange between two human beings, one of whom is elevated
enough to raise such a question and the other is perfected enough to answer it to his
satisfaction.
So the truth is that never was there a time when Brahman was not everything. He
did not have to know anything to become Brahman; He was always everything, from the
very beginning. What does that tell us? We, too, are Brahman, we have been That always
from beginningless time, but somehow we lost sight of that fact and do not recognise it
presently. We do not have to do anything to become Brahman. We simply have to recognise
that He is our true identity.
In fact, the very word Brahman means “unlimited”. It has the root (Dhatu) Bhri, from
which comes the word Vriddhau, meaning “unsurpassed, endless, infinite.” Vriddhi is
growth; Vriddhau is growth in every possible way, a growth which is unstoppable.
With this background, we are ready to begin the two verses which deal with the
Mahavakya, “I am Brahman”. In the first verse, the word Aham is explained. Then in the first
line of the second verse, the word Brahman is explained. Finally, in the second line of the
second verse, the word Asmi is explained, which shows the identity between the words
Aham and Brahman.
*****
25
Verse 3: The Meaning of “Aham”
mÉËUmÉÔhÉïÈ mÉUÉiqÉÉÎxqÉlSåWåû ÌuɱÉÍkÉMüÉËUÍhÉ |
oÉÑ®åÈ xÉÉͤÉiÉrÉÉ ÎxjÉiuÉÉ xTÑüU³ÉWûÍqÉiÉÏrÉïiÉå || 3||
Aham, the “I”, has to be clearly identified at the outset, since there are two
possibilities. Aham could mean either the limited Jiva or the unlimited Sakshi.
1 Paripoornah:. “completely complete”! The Aham we are concerned with is the
Sakshi, which is full of knowledge from top to bottom. It is only “seemingly limited” as the
Jiva. The description is explicit: It is the Paraatmaa, “the highest Self”.
Asmin, “in this”, could be linked to the ‘body’ (next Pada) or taken on its own to
mean ‘this world’ where the body operates. It makes sense to take it as Bhuh Loka, the
world, because Bhuh Loka is the only world where one can get knowledge; all the other
worlds are only for Bhoga or enjoyment, not for advancing in one’s knowledge.
The most benefitted residents on Earth are humans, hence it is called Manushya
Loka, not ‘mosquito Loka’ or ‘bacteria Loka’! Besides, Bhuh Loka is the “Ticket Office” for
going to all the other Lokas. The Reservation to go there has to be done in this world. It has
also to be paid for in this world by acquiring the necessary merits or demerits.
2 Dehe, “in the body”. The description is with reference to the body limitation. To
make things very clear, care is taken to differentiate what the real purpose of the human
birth is. Vidyaa Adhikaarini tells us that this birth is meant to be used for higher knowledge,
not to be wasted in frivolous pastimes. The physical body and the senses are not to engage
our dominant attention.. Where should our attention be more focussed on?
3 Buddheh: “on the intellect”. The intellect is where our focus should be. Knowledge
of the Self is the special purpose of this human birth, so we should pay more attention to
the function of the intellect, which is the instrument we have for obtaining knowledge.
Saakshitayaa: “as the Witness”. All doubt as to which “I” is being referred to is
removed by referring here directly to the Sakshi, the inner witnessor witness-consciousness.
Sthitvaa: “stands” or “is established”. The witness stands above the intellect. It is
capable of observing the intellect and the mind. Because it not hierarchically at the same
level as the mind and intellect, it remains aloof from their functions and thus justifies its
name as being witness, i.e. being uninvolved.
4 Thus, every word of the verse contributes towards our understanding of who
exactly is this Aham that is being equated with Brahman. The definition could not have been
clearer. If Jiva were selected, it will be impossible to equate it to the Supreme Reality; for
they are two entities having opposing characteristics.
26
CAUTION: THE SENSE OF “KNOWERSHIP”
Acharyaji gave the following practical hints on the practice of Aham Brahmaasmi.
True, “Aham Brahmasmi” has to be understood intellectually, but it should not stop
there. If it stays at the intellectual level, then the Jnatritva Bhava, the sense of knowership,
is bound to arise. That is natural. You cannot avoid it. That is the nature of any of our
instruments. It is like Kartritva (doership, in the body) or Bhoktritva (enjoyership, in the
mind), but Jnatritva is more dangerous. It is located in the very birthplace of the Ego.
This problem arises when we feel very happy about having learnt something new.
The knowledge starts becoming something we own or possess. “I am Brahman” rises up as a
Vritti or thought wave of the Ahamkara. Very soon something else develops: The intellect’s
nature is to start teaching it to someone else. Then the first thing that happens is the feeling
“I am great” arises. It just happens, you cannot help it.
By such movements of the intellect, by encountering the knocks and blows due to
this tendency, it learns from its own experience not to do that. From the seeker’s point of
view, the feeling knowership has to be continually culled, pruned and checked during the
period of Sadhana. The intellect has to be carefully protected from ownership by the Ego.
There is a message in this learning process. The message is telling us, “Do not
stagnate at the intellectual level. Go forward. The intellect is a help up to a point, i.e. till the
truth has been grasped. Beyond that it becomes an obstacle. Once the intellect has grasped
the truth, it must be ready to take the next step forward, which is into the Beyond. If you
resist this step, the intellect will stagnate and the Ego is bound to be fed and begin to swell.
Not that this is wrong – it is just a growing process. With time, we learn to heed the
message, take the help and Grace of the Guru Parampara, and progress past this stage.
We should not allow ourselves to get stuck in the Jnatriva stage of intellect but move
to the wisdom stage of actual experience of Brahman. Then only we are safe from
Ahamkara. Never allow the intellect to stagnate and linger too long in the joy of satisfaction
of learning something new. Then that learning becomes the same as learning any secular
science. It will place the intellect in the hands of Ego and lead to its degeneration.
The knowledge of Brahman is different from secular types of knowledge. When the
Mahavakya says “I become Brahman”, it is not as if I was not Brahman and now I suddenly
become Brahman. It is not a change like that. Knowledge does not really change anything.
Brahman remains Brahman and Jiva remains Jiva. The change occurs in the intellect.
Something happens there that makes us see things differently. From feeling very limited, we
now feel unlimited. That is the big change brought about by knowledge.
Once again, let not knowledge stay in words only. That is the danger. It must draw
you into higher territory. You have to be ready to make the move, to take the leap, or else
this knowledge will start building up Ahamkara. That is inevitable.
Therefore, Sadhana must go hand in hand with acquisition of this knowledge. The
only purpose served by this knowledge is to make spiritual progress. Any other purpose will
only bloat the Ego. We must beware of this!
27
Verse 4: The Meanings of “Brahma” & “Asmi”
xuÉiÉÈ mÉÔhÉïÈ mÉUÉiqÉÉ§É oÉë¼zÉoSålÉ uÉÍhÉïiÉÈ |
AxqÉÏirÉæYrÉmÉUÉqÉzÉïxiÉålÉ oÉë¼ pÉuÉÉqrÉWûqÉç || 4||
1 swatah poorNah paraatmaa atra The evidently unlimited supreme Self is here (in the
2 brahma shabdena varNitah ; Mahavakya) described by the word ‘Brahman’;
3 asmi iti aikya paraamarshah The word ‘Asmi’ helps us to understand their identity.
4 tena brahma bhavaami aham . Thus, by this (Mahavakya), Brahman is equated to “I”.
Acharyaji first noted the differences in the English verb form for ‘am’. In the first
person it is “I am”; in the second person it is “You are”; and in the third person it is “He is”.
In contrast, the Samskrit forms all take after the root ‘as’, meaning “is”, e.g. Asmi “I am”, Asi
“You are” and Asti “He is”. Thus we have the Asti added into Prajnanam Brahma; we have
Aham Brahma Asmi in this Mahavakya; and in the next one it is Tat Twam Asi.
In this verse we get the meaning of Brahma and the meaning of Asmi.
28
3 Now we come to the verb, Asmi “I am”. This is intended only to convey the identity
of Aham and Brahman.There are commentators who go into great depth to explain Asmi,
but Acharyaji avoided doing that.
“I am” may be seen as the formation common to every Thought. “I” is the non-
active subjective component and “am” is the active component linked to any object, as in “I
am this or that”. By such analysis, the separation of “I” from “am” enables us to view the “I”
itself as being free of all thought. “I” can now be clearly seen as being above all thought.
When “am” is added to it, it becomes Awareness. Viewed in this analytical light, the
Mahavakya’s full meaning becomes “I become aware of Brahman.” The sentiency of
Brahman comes to the fore by the addition of Asmi. Such in-depth analysis does help to
draw out more aspects of the meaning of the Mahavakya.
4 Literally, this Pada says: By this Mahavakya, Brahman becomes ‘I’.
Bhavaami: “I become”. This is the key word which Acharyaji explained in this Pada.
Really there is no becoming, yet from the intellect’s point of view, there is a sense of
becoming. We see in this word the power of Knowledge. The explanation of this ‘becoming
Brahman’ is given in the article above on “The Sense of Knowership”.
Knowledge reveals what Ignorance is. It makes the intellect see things in their true
light. It does not make the world unreal, nor does it make Brahman Real. It simply reveals
this fact to the intellect. Through the influence of Knowledge, the intellect now sees the Ego
as being a delusion, and Brahman as being the Reality.
As a result of Knowledge, we shift from Jiva Bhava to Shiva Bhava (where Shiva is
used in place of Brahman in order to capture its rhyme with Jiva). This shift happens in the
intellect, nowhere else and in nothing else. When this happens, the intellect feels different
about itself. To the intellect, this is the “Moment of Realisation”, the most significant event
in spiritual life. This is the significance of ‘becoming Brahman’.
29
Summary of “Aham Brahmaasmi”
The article on Sense of Knowership needs to be read again. The Mahavakya should
not lead us to the Ego of Aham Brahmaasmi, but to the Wisdom of Aham Brahmaasmi.
Otherwise what difference is there between the knowledgeable person and one who does
not know about Aham Brahmaasmi?
The only route available to the intellect is to drop the path of words, and follow the
‘wordless path’ to the Beyond. If the intellect does not do that when the time for it comes,
then the only alternative for it is that its Ego-meter reading will go higher and higher! Until
we go beyond the words, the Knowership will have its grip on us. We cannot escape it.
*****
30
PANCHADASHEE – 05
Chapter 3: (Verse 5-6, 2 No.)
£kam£v¡dvit§ya¯ sann¡marÀpavivarjitam |
s»½¿£¦ pur¡dhun¡pyasya t¡d»ktva¯ tadit§ryat£ || 5||
32
1 ekam eva adviteeyam san Once, there existed One, alone, without a second,
2 naama roopa vivarjitam ; there were no names and forms.
3 srishhTeh puraa adhunaa api asya This was before creation. But even now it exists
4 taadriktvam tad iteeryate . in a similar condition – it is called “That” or Sat.
1 The three words given here each have a different purpose, although it may appear
that the same point is being repeated three times. Three shades of the meaning of “That”
are given by the three words:
i) Ekam: “one, unitary, homogenous”. This word represents no Swagata Bheda, or
internal differences within Brahman. An example of internal differences is seen in a tree,
which has internal parts such as trunk, branches, flowers, leaves, fruits, etc. Brahman or
“That” has no such difference. It is homogenous.
ii) Eva: “alone”. This word represents no Sajaatiya Bheda, or external differences
with similarity. An example of this is something which is of the same species but of a
different variety, i.e. an apple tree and a pear tree; both are trees, but they have different
fruits. There is no similar ‘species’ like Brahman. It alone is the only member of the species.
iii) Adviteeyam: “without a second”. This word represents no Vijaatiya Bheda, of
external differences without similarity. An example of this is two things that are totally
unrelated, i.e. of different species altogether, such as a tree and a rock. There is no other
species different from Brahman in existence. Brahman is the only species that exists. There
is no second species different from it.
2 The situation before Creation began is being described. The only special feature at
such a time is that there were no names and forms. This is sufficient to tell apart the period
before Creation from that after creation. Names and forms can only refer to objects that are
manifested to the senses and mind. These were not there before creation.
3 The situation after Creation began is now brought into consideration, and is
compared to that before Creation.
4 It is said that the situation even after Creation, with respect to “That”, is the same
as before. This is to show that “That” does not change as a result of creation taking place.
“That” is the Truth or Sat; It cannot change, it is indestructible, it remains ever the same.
This implies that the names and forms which are visibly present after creation are
merely appearances superimposed on “That”. They are essentially Unreal and cannot be
counted as additional to “That”, which is the sole Reality.
33
The relationship between Truth and Falsity is clearly seen in Equation 2. The Truth
alone exists, not Falsity. Falsity is only an appearance superimposed on Truth, and has no
value of its own. It has no independent existence.
An interesting point brought out by Acharyaji is that one cannot tell a lie without
knowing the truth. A lie can only be defined as a lie if the truth is known. If we say that
something is false, at once we have to ask, “Then what is the truth?” The world is like that. It
is there only in appearance. It is not Sat because it changes. It is not Asat because it appears.
Therefore a new category called Mithya is used to express the status of the world with
respect to the Reality.
[The Auspicious Guru Purnima Celebration fell on the day of the above talk. Acharyaji
marked the occasion with the following words.]
I invoke the Grace of our Guru Parampara which begins right from the Supreme Lord
Shiva Himself; then it includes the great Rishi Sri Veda Vyasaji; then the great Bhashyacharya
Sri Adi Shankaracharyaji in the 8th century; followed by Sri Vidyaranyaji in the 12 th century;
right up to the present times from Sri Swami Vivekanandaji in the late 19th century and a
long line of spiritual Masters. Our lineage comes down through the 20 th century saints, Sri
Swami Sivanandaji Maharaj and Sri Swami Tapovanji Maharaj, to Pujya Gurudev Sri Swami
Chinmayanandaji and into the 21st century through Sri Swami Tejomayanandaji Maharaj.
We invoke the help and guidance on all of us of the whole Parampara for our
spiritual progress. They have made big sacrifices to bring this knowledge down to us.
Gurudev left the Himalayas and came down to the plains to share this knowledge. His
purpose for coming down is so that we all realise our true nature and become free from the
bondage of the Ego, from the slavery to the mind, and realise our real nature as
Satchidananda.
This is the true purpose of Vedanta – nothing else. Vedanta is useful for many things.
You can use it to deliver dynamic lectures all over the world, and use it again to control the
B.P. and blood sugar after that! The power inherent in Vedanta is enormously high. But we
should not waste this on small things. The main goal is to realise our essential nature, after
which there is nothing worth more. In the Infinite we can get finite results; but in finite
things we cannot get the Infinite result.
34
1 shrotuh deha indriya ateetam Transcending the body, senses and mind of the enquirer,
2 vastu atra tvam pada eeritam; is the principle of Consciousness denoted here by Thou.
3 ekataa graahyate asi iti The word Asi shows their identity (oneness).
4 tad aikyam anubhooyataam . May that identity be experienced!
This verse explains “Twam-Pada” in the first line, and “Asi-Pada” in the second line.
1a Shrotuh: “of the listener”, i.e. Shwetaketu, the disciple, who is making the
enquiry. It is not just any listener, but a listener with wisdom who has imbibed the Para
Vidya, the higher knowledge of the Self. He has to be a Mumukshu who is yearning intensely
for God. It includes all Jignasus or seekers of God, but excludes those who do not have the
minimum qualifications.
*****
36
PANCHADASHEE – 05
Chapter 4: (Verse 7-8, 2 No.)
We come to the last of the four Mahavakyas that are selected to represent the
numerous Mahavakyas that appear in each Upanishad of the Vedas. Ayam Atma Brahman
is from the Mandukya Upanishad (pronounced ‘Maandookya’) of the Atharvana Veda. It is a
statement of Self-discovery, kown as Anusandhana Vakya.
Acharyaji began by taking us through the 12 verses of the Mandukya Upanishad, the
shortest among all the Upanishads, so that we could see exactly the context surrounding the
statement.
Om iti etat aksharam idam sarvam, OM, this word, is all this.
1
tasya upavyaakhyaanam; A clear explanation of it (is being started).
bhootam bhavat bhavishyat iti, That which is past, present and future,
2
sarvam omkaarah eva; All is verily Om.
yat cha anyat trikaala ateetam, That which is beyond the three periods of time,
3
tat api omkaarah eva. is, indeed, also Om.
37
VERSE 2: Brahman is Verily OM
xÉuÉïÇ ½åiÉSè oÉë¼ ArÉqÉÉiqÉÉ oÉë¼ xÉÉåÅrÉqÉÉiqÉÉ cÉiÉÑwmÉÉiÉç || 2||
38
Having got the idea of what the Padas represent, details of each Pada are given in
the next four verses, from verse 3-6. The Fourth Pada, representing Brahman, is realized by
successively merging the earlier three.
Once this is understood, we have another four verses, from 8-11, which give
instructions on the symbolism of the actual chanting of Om. For this, Om is written as
“AUM” (In Samskrit, the letters A and U combine together to form the letter O). These
verses may be summarised as follows:
1 4
WAKING TURIYA 4
STATE STATE 1
“A-kara” “Silence”
2 3
DREAM D.SLEEP
STATE STATE 2
3
“U-kara” “M-kara”
39
The Om chanting begins and ends in silence. It also has silence as the substratum
during the chanting. The symbolic meaning of this is that the Reality is indestructible, it is
ever-present and unbroken. The silence is immeasurable; the sounds are measurable. The
waker, dreamer and deep sleeper cannot exist without the presence of Consciousness.
The Om symbology is the main aspect of the teaching of the Mandukya Upanishad.
When Om is written as “AUM”, it represents the Saguna Brahman with form.
When Om is written as “OM”, it represents the Nirguna Brahman without form.
The Fourth or Turiya state exists even before birth and after death. It is not
dependent on the body, gross or subtle, at all.
svaprak¡¾¡parµk½atvamayamityuktitµ matam |
aha±k¡r¡did£h¡nt¡tpratyag¡tm£ti g§yat£ || 7||
The first line (Padas 1 and 2) give the meaning of Ayam. The second line (Padas 3
and 4) give the meaning of Atman.
40
Uktitah: “to point out”. This is a key word in explaining Ayam. The teacher is literally
pointing his finger towards the disciple’s heart and saying, “The real you is in here.” He also
means to indicate to the student that the real you is something he knows. It is not strange
to him. He is aware of it at all times. It is his own Consciousness. He should have no difficulty
in understanding what is meant by Ayam.
41
Note: Anumana and Artapatti are very closely related. Anumana is when the proof
(Hetu or cause) is seen with the evidence (Saadhya or effect), e.g. the fire is always present
near the smoke. In Artapatti, the proof of eating is not accompanying the evidence of
fatness. Eating is not seen; it happens at night. This is a fine difference between these two.
Aparoksha has only one item in its category, namely, the Self. All other objects of
knowledge fall under Paroksha.
42
Verse 8: The Meaning of “Brahman”
SØzrÉqÉÉlÉxrÉ xÉuÉïxrÉ eÉaÉiÉxiɨuÉqÉÏrÉïiÉå |
oÉë¼zÉoSålÉ iÉSèoÉë¼ xuÉmÉëMüÉzÉÉiqÉÃmÉMüqÉç || 8||
1-2 Drishyamaanasya: “the subtle and the gross that are perceived through the
senses and mind”. This word is equivalent to Ahamkaaraadi at the microcosmic level of the
previous verse. It would cover everything that constitutes the inert, created universe,
namely Jagatah.
However, as we extended the meaning of Ahamkaaraadi to all three levels, so also
we need to extend Drishyamaanasya to include the sentient consciousness as well. This is
done by adding the word Sarvasya, “of everything”. Now the sentient Consciousness also
gets included at the three levels, and we get Ishwara, Hiranyagarbha and Virat also. This is
covered by the term Tattwam, the essence of the Macrocosmic creation.
43
3 Now we go to the essence of the three terms which represent the three levels.
Ishwara, Hiranyagarbha and Virat stand for the Consciousness associated with creation at
the three levels respectively. They include the creation at the three levels. However, their
essence is Brahman alone, unassociated with creation. The Unassociated Brahman is the
meaning of the word ‘Brahman’ in the Mahavakya.
Atman was the equivalent term that came up when we discussed the same thing
from the level of the Microcosm, the individual level. In that case, the three levels of
Consciousness associated with creation were Prajna, Taijasa and Vishwa for causal, subtle
and gross creation respectively.
4 Now we come to the final concluding line which states that Brahman and Atman
are identical. Atman was shown to be Swaprakasha in the individual being. Brahman is
shown to be the essence of the Macrocosmic Ishwara, Hiranyagarbha and Virat.
These two, namely Atman and Brahman, are now finally said to be identical. That is
the full meaning of the Mahavakya, Ayam Atma Brahma, “This Self is Brahman.”
*****
44