Panchadashee – 05 Mahavakya Vivekah

Home , Aikyam, Anubhava, Aparoksha, Hiranyagarbha, Mahavakyas, Prajna (Hinduism)

Swami Vidyaranya’s PANCHADASHEE – 05 MAHAVAKYA VIVEKAH

Fixing the Meaning of the Great Sayings

MODERN-DAY REFLECTIONS On a 13TH CENTURY VEDANTA CLASSIC

by a South African Student TEXT Swami Gurubhaktananda 47.05 2018

A FOUNDATIONAL TEXT ON VEDANTA PHILOSOPHY PANCHADASHEE – An Anthology of 15 Texts by Swami Vidyaranyaji

PART Chap TITLE OF TEXT ENGLISH TITLE No. No. Vers.

1 Tattwa Viveka Differentiation of the Supreme Reality 65

2 Maha Bhoota Viveka Differentiation of the Five Great Elements 109 3 Pancha Kosha Viveka Differentiation of the Five Sheaths 43

SAT: 4 Dvaita Viveka Differentiation of Duality in Creation 69

VIVEKA

5 Mahavakya Viveka Fixing the Meaning of the Great Sayings 8 Sub-Total A 294

6 Chitra Deepa The Picture Lamp 290

7 Tripti Deepa The Lamp of Perfect Satisfaction 298

8 Kootastha Deepa The Unchanging Lamp 76 CHIT:

DEEPA 9 Dhyana Deepa The Lamp of Meditation 158

10 Nataka Deepa The Theatre Lamp 26 Sub-Total B 848

11 Yogananda The Bliss of Yoga 134 12 Atmananda The Bliss of the Self 90

13 Advaitananda The Bliss of Non-Duality 105 14 Vidyananda The Bliss of Knowledge 65 ANANDA: 15 Vishayananda The Bliss of Objects 35 Sub-Total C 429 WHOLE BOOK 1571

AN ACKNOWLEDGEMENT BY THE STUDENT/AUTHOR

The Author wishes to acknowledge the “Home Study Course” offerred by the Chinmaya International Foundation (CIF) to students of Vedanta in any part of the world via an online Webinar service. These “Reflections” are based on material he has studied under this Course. CIF is an institute for Samskrit and Indology research, established in 1990 by Pujya Gurudev, Sri Swami Chinmayananda, with a vision of it being “a bridge between the past and the present, East and West, science and spirituality, and pundit and public.” CIF is located at the maternal home and hallowed birthplace of Adi Shankara, the great saint, philosopher and indefatigable champion of Advaita Vedanta, at Veliyanad, 35km north-east of Ernakulam, Kerala, India. CIF is recognised as a Centre of Excellence in Samskrit Research (Shodha Sansthan) by the Rashtriya Samskrit Sansthan, a Deemed University under the Ministry of HRD, Govt. of India, and as a Research Centre by the Mahatma Gandhi University and by the Indira Gandhi National Open University (IGNOU). CIF is actively engaged in a multitude of academic projects. For more information on courses and activities, please visit www.chinfo.org. – Swami Gurubhaktananda

Om Namah Shivaaya!

Text 47.05

MODERN-DAY REFLECTIONS By Swami Gurubhaktananda

on Sri Swami Vidyaranyaji’s 13th Century Spiritual Classic mÉgcÉSzÉÏ - qÉWûÉuÉÉYrÉÌuÉuÉåMüÈ

PANCHADASHEE – Book 05, Mahavakya Vivekah “Fixing the Meaning of the Great Sayings”

Based on the 12 Lectures delivered by Swami Advayanandaji (referred to as “Swamiji” in book), Director, Chinmaya International Foundation, Veliyanad, Kerala. from April 27th 2018 – September 10th, 2018

Adi Shankaracharya Swami Sivananda Swami Tapovanji Swami Chinmayananda SERVE  LOVE  GIVE  PURIFY  MEDITATE  REALISE Copyright & Author’s Details

Author: Swami Gurubhaktananda, born 1954 as Bipin R. Kapitan, Durban, South Africa. Residence: Sivanandashram, Rishikesh, Uttarakhand, India. Email: [email protected]

About This Edition: Web Edition: 2nd October 2018 – Sri Gandhi Jayanti Day. Website: Hosted by C.I.F.: www.chinfo.org Series Title : “Modern-day Reflections” Series Subject: Vedanta Philosophy.

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;

2. To Pujya Sri Swami Vimalanandaji Maharaj the President of the Divine Life Society of Rishikesh, Uttarakhand, India, who constantly encouraged and supported this effort;

3. To Pujya Sri Swami Tejomayanandaji (Guruji) for his boundless vision and inspiration to create a vibrant organisation;

4. To Sri Swami Advayanandaji my Acharyaji at Sandeepany 2011-2013, who imparted his bountiful knowledge and wisdom with rare selfless Divine Love, as the Rishis of yore would wish to see. Where required, Acharyaji is referred to as “Swamiji” in the book.

*****

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: ______

Introduction to the Whole Panchadashee 2 General Introduction to Mahavakya Viveka 4

① PRAJNANAM BRAHMA – “Consciousness is Infinite” 8 Aitareya Upanishad, Rig Veda Lakshana Vakya (Statement of Definition)

Verse 1: “Prajnanam” Pada – I am Pure Consciousness 08 Verse 2: “Brahma” Pada – The One Brahman 13

② AHAM BRAHMASMI – “I am the Infinite Reality” 24 Brihadaranyaka Upanishad, Shukla Yajur Veda Anubhava Vakya (Statement of Experience)

Verse 3: “Aham” Pada – The Witnessing ‘I’ 26 Verse 4: “Brahma Asmi” Pada – The Infinite Brahman 28

③ TAT TWAM ASI – “That Thou Art” 31 Chandogya Upanishad, Sama Veda Upadesha Vakya (Statement of Instruction)

Verse 5: “Tat” Pada – The Nature of ‘That’ 32 Verse 6: “Twam Asi” Pada – The Nature of ‘Thou’ 34

④ AYAM ATMA BRAHMAN – “This Self is the Truth” 37 Mandukya Upanishad, Atharvana Veda Anusandhana Vakya (Statement of Self-discovery)

Verse 7: “Ayam Aatmaa” Pada – The Inner Self 40 Verse 8: “Brahma” Pada – The Supreme Self 43

*****

|| mÉgcÉSzÉÏ ||

PANCHADASHEE

by Swami Vidyaranyaji

“INTRODUCTION to the Whole Book”

THE PANCHADASHEE IS COMPRISED of fifteen Books, together called Megha Prakarana. Panchadashee means, “comprising of fifteen”. The word “Chapters” is not accurate since the 15 Books do not link up like chapters in a book. Each one is independent. The only link for all the Books is the subject matter, Sat Advaitam, the Non-Dual Reality. The words in Samskrit grammar for short and long are Laghu and Guru. Panchadashee is a Laghu Grantha, a small text. But among all small texts, it is the Guru! That gives some idea of its standing in Vedantic literature. There are Shastra Granthas which deal with all the topics in Vedanta, and there are Prakarana Granthas which deal with some of the topics only. Panchadashee is one of the latter type, but is the biggest among all the elementary texts. It is a foundation text, and some Vedanta teachers, such as Swami Tapovan, the Teacher of Swami Chinmayananda, begin the study of Vedanta with this text. The Panchadashee’s 15 Books contain a total of 1571 verses. The whole book is split into 3 Parts, each with five Books. Each part deals with a particular aspect of the Truth:

PART SIZE MAIN TOPIC DESCRIPTION

1 – Chap 1 to 5 294 verses SAT Viveka (Discrimination)

2 – Chap 6 to 10 848 verses CHIT Deepa (Light)

3 – Chap 11 to 15 429 verses ANANDA Ananda (Bliss)

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.

General INTRODUCTION to Vedanta Topics

The five divisions in Vedantic Sadhana were listed by Swamiji at the outset, for the benefit of new students. They are:

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.

Difference Between Shastra & Prakarana Grantha A Shastra is defined as a text which discusses all the topics listed above. There are three recognised Shastras in Hinduism: i) The Upanishads taken as a whole, which are the foundational texts; ii) The Bhagavad Geeta, in which Sri Veda Vyasa explains all the points raised in the Upanishads; and iii) The Brahma Sootras, wherein Sri Adi Shankaracharya answers in detail the doubts that may be raised on the issues raised in the Upanishads. Together, the above three Shastras are called the Prasthana Traya. A Prakarana Grantha deals with only one topic very thoroughly. All the fifteen texts of the Panchadashee are each a Prakarana Grantha, standing independently. Even when taken all together, they do not make up a Shastra, as they deal only with the Teaching, i.e. they deal comprehensively with all three parts of the Teaching or Upadesha. The first five Prakaranas deal with Sat; the next five Prakaranas deal with Chit; and the last five Prakaranas deal with Ananda. The other four topics are not covered in Panchadashee.

*****

|| mÉgcÉSzÉÏ || AjÉ mÉgcÉqÉÉåÅkrÉÉrÉÈ

" qÉWûÉuÉÉYrÉ ÌuÉuÉåMüÈ"

THE PANCHADASHEE – Book 05

MAHAVAKYA VIVEKA (08 Verses)

General Introduction

EVERY 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:

1. VAAKYA: In Samskrit, the “sentence” is defined as: ÌuÉÍzÉ¹ÉjÉïMü oÉÉåkÉMÇü uÉÉYrÉ Vishishhtaarthaka bodhakam vaakya. Meaning: “that which gives the complete meaning”. A ´sentence’ is complete in itself. A Vakya does not leave one incomplete or unfulfilled, but gives full sense of the meaning conveyed without any gaps. There is a subject, object and a verb joining the two. This is the case with every Mahavakya.

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.

B. Essence of Vedanta: The sentences aptly convey the gist of Vedanta: xÉuÉï uÉåSÉliÉ xÉÉU pÉÔiÉiuÉÉiÉç Sarva vedaanta saara bhootatvaat. Meaning: “that which holds in itself the essence of the entire Vedanta”. There is a Mahima or greatness in Vedanta. It is the teaching which proclaims the Oneness of the Jiva with Brahman. This is a very great, unique message of Vedanta. The sentences are identity-revealing statements, hence they are called great.

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 xÉÉ¤ÉÉiÉç 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 ÌlÉÌuÉëÌ¨É, 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”.

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: iÉ¨ÉÑ 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.

How Many Mahavakyas Are There? There is a Mahavakya in each of the 108 Upanishads. These Upanishads are spread all over the four Vedas. In order to be representative of them all, one Mahavakya was chosen from each of the four Vedas. This is the rationale of how we get four Mahavakyas.

THE FOUR MAHAVAKYAS

1. RIG VEDA: Aitareya UpanIshad Prajnaanam Brahmaa (Asti) “Consciousness is Brahman!” 2. YAJUR VEDA: Brihadaaranyaka Upanishad Aham Brahmaasmi “I am Brahman!” 3. SAMA VEDA: Chhaandogya Upanishad Tat Twam Asi “That Thou Art!” 4. ATHARVA VEDA: Maandookya Upanishad Ayam Aatmaa Brahmaa “This Self is Brahman!”

Some examples of other Mahavakyas outside the above four are: 5. Kaivalya Upanishad Tat-twameva, twameva tat “That alone thou art; thou alone art That!” 6. Ishavasya Upanishad Ishaavaasyam idam sarvam “All this (universe) is pervaded, indwelt, enveloped, or clothed by the Lord.” 7. Kena Upanishad Anyat eva tat viditaat, atho aviditaat adhi “That is distinct from the Known, and above the unknown.” 8. Katha Upanishad Etat vai tat “This is the Truth.” 6

MORE ABOUT MAHAVAKYAS

Major & Minor Upanishads The Major Upanishads are only called so because Sri Shankaracharyaji has commented upon them, i.e. written Bhashyas on them. Ramanujacharya and Madhvacharya have followed suit and done the same. These 10 were chosen because in the Brahma Sootras, Sri Veda Vyasa has taken all the Sootras from these 10 Upanishads. The question about major and minor Upanishads may be taken even further back. Why did Sri Veda Vyasa choose only from these ten Upanishads? The answer to this is that with this selection the entire system of Vedanta becomes evident. This was a unique vision of Bhagavan Veda Vyasa – to conceive of putting forward a coherent philosophy out of the 10 Upanishads, stating all that needs to be stated to form a Darshana, a complete philosophy. “What was Sri Veda Vyasa’s qualification to do so?” it may be asked. He was the one Sage who was best equipped for the task because he was the one who compiled the Four Vedas. so naturally he would know how to make the best selection from all of them. Anyway, to consider the Upanishads as major or minor are non-Indian ways of looking at philosophic concepts. In fact, there is no word in Samskrit for major and minor! The Shuka-Rahasya Upanishad is described not as minor but as “other than these ten”. This shows that the categorisation into major and minor was an alien introduction.

Source Text for the “Mahavakya Viveka” In the Muktika Upanishad, where Bhagavan Sri Rama is the Teacher, a list of all the 108 Upanishads are given. Sri Vidyaranyaji does not mention the source of where he picked up the eight verses of this Book, but they have been literally lifted from the Shuka-Rahasya Upanishad and placed into this Book of the Panchadashee. Shuka-Rahasya Upanishad is one of the minor Upanishads. The verses that have been selected give a summary of all the four main Mahavakyas. What could be the reason why Sri Vidyaranyaji does not reveal the source of these verses? Does that open him to the charge of plagiarism? No, this is explained as follows: At the time of composing the Panchadashee, all these texts were ‘common knowledge’. It was not necessary to quote the source as they were so well known. It would have been considered an insult to have mentioned it! This gives us some idea of the high standard that prevailed in the field of knowledge at that time of India’s history!

*****

PANCHADASHEE – 05

Chapter 1: (Verse 1-2, 2 No.)

“PRAJNANAM BRAHMA”

Verse 1: The Meaning of “Prajnanam”

rÉålÉå¤ÉiÉå zÉ×hÉÉåiÉÏSÇ ÎeÉbÉëÌiÉ urÉÉMüUÉåÌiÉ cÉ | xuÉÉ²xuÉÉSÕ ÌuÉeÉÉlÉÉÌiÉ iÉimÉë¥ÉÉlÉqÉÑSÏËUiÉqÉç || 1||

y£n£k½at£ ¾»³µt§da¯ jighrati vy¡karµti ca | sv¡dvasv¡dÀ vij¡n¡ti tatpraj²¡namud§ritam || 1||

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.

The first Mahavakya is: Prajnanam Brahma (Asti) = “Consciousness is Brahman”. Acharyaji did the traditional “Anubandha Chatushtaya” analysis of the first verse: Adhikari: “the qualified student”. The aspirant who is thirsting for Oneness. Vishaya: “the subject matter”. Attainment of Oneness with Brahman. Prayojan: “the purpose”. Attainment of Moksha or liberation, freedom from sorrows. Sambandha: “the connection to the text”. There is a Bodhya-Bodhaka relationship. The Vishaya is the Bodhya (the knowledge) and the text is the Bodhaka (that which reveals the knowledge).

The Two Atmas or Selves The Upanishads speak of two Atmans, namely, Nirupadika and Sopadika. Nirupaadika: “unassociated with the Upadhis or the conditionings.” This is also known as the Unconditioned Self. Nir is a prefix that means “without”. Sopaadika: “associated with the Upadhis or the conditionings.” This is also known as the conditioned Self. Sa is a prefix that means “together with”. The Upadhis are the gross body and the subtle mind, intellect, ego, memory and the senses of knowledge and action. These are the conditionings through which the Self appears in a “reflected” or distorted state, which is named Reflected Consciousness or the Jiva. In the Aitareya Upanishad, a group of students are having a discussion on which of these two Atmans should be worshipped. In the end, after reviewing all the aspects of Consciousness, they conclude that all this that has Consciousness is Brahman only.

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.

Idam – the OBJECT The Mind puts together all the five inputs from the five senses and is then able to recognise (or “cognise”) the full nature of the Object. If the object is a rose, then its colour and form are brought in by the eye (Eekshate); its silence is brought in by the ear (Shrinoti); its fragrance by the nose (Jighrati); its taste by the tongue (Swaadu); and its touch by the skin. These are functions of the organs of knowledge, here represented by the four verbs see, hear, smell and taste. The organs of action are represented by the single verb Vyaakaroti, “speak”. All the other four actions are to be taken as included under this verb, namely, grasp. move, eliminate and generate. 3 Besides the 10 sense functions mentioned so far, there is in addition a function added to them by the inner instruments, the mind and intellect. It is the function of identifying and differentiating all these sense functions. This is represented by the verb Vijaanaati, “knows and distinguishes”.

Yah (Yena) – the SUBJECT or CONSCIOUSNESS 4 This is the “I” in every being that is understood to be the Subject. It is here called Prajnanam or “Consciousness”. It refers to the Subject who experiences or acts out the above functions on the Object. We usually describe the subject as “I”. Consciousness is the ultimate description of the same “I”. We have already seen that this “I” can be seen in either of two aspects, namely as Nirupadika or as Sopadika; either in its unassociated aspect or its associated aspect with reference to the Upadhis. The mind has to be present for us to know. But the mind by itself is inert, it is only an instrument. It is Consciousness that enlivens it, by which we are able to know an object. Without Consciousness we cannot know. That which knows through the instrument of the mind is the Sopadika “I”, which is also called the Jiva, the individual being, or the Ego. In most human beings, this is the only “I” that is considered to exist. It is the reflected consciousness. It is Consciousness that is qualified by all the qualities of the mind instrument. It is the individual “I”. However, there is also in us a faculty which we can cultivate by which we can know from beyond the mind, i.e. from the point of view of a witness of the mind. This is the pure knowing, free of all the inclinations and biases of the mind. This is the Nirupadika “I”, which is called the Self, the true “I”, or the Pure Consciousness. This is the Prajnanam that is defined in this verse as Consciousness. It requires a subtle intellect to become aware that such a thing as the Nirupadika “I” is actually present.

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!

TWO TYPES OF “CONDITIONING”

Before moving on with the text, Acharyaji made us understand that there are two types of conditionings, and he used two different similes to illustrate the difference:

A. The Upadhi Conditioner: No change occurs in the conditioned due to the conditioning. An example of this is ‘pot-space’. The pot is the Upadhi (conditioner); the space is the Upahita (the conditioned); the conditioning results in pot-space. Essentially pot- space has not changed. When the pot breaks, the pot-space merges into universal space. Actually the pot-space was always a part of the universal space. B. The Visheshana Qualifier: A change occurs in the qualified due to the qualifying. An example of this is a ‘coloured cloth’. The colour is the Visheshana (the qualifier); the cloth is the Visheshya (the qualified). The qualifying results in the coloured cloth. Once coloured, the cloth is a permanently changed item. The colour enters the cloth, as it were. The terms to note are as follows:

Object Subject The Process The Result Type A: The Conditioner The Conditioned Conditioning Upadhi (pot) Upahita (space) pot-space Type B: The Qualifier The Qualified Qualifying Visheshana (colour) Visheshya (cloth) coloured-cloth,

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.

A. The Changing Knower - JIVA: The nature of any action is to produce a change in the properties of a thing in some way. The simple act of washing a cloth, changes the fibres in the cloth; the operation of a loudspeaker converts electrical impulses into changes in the air pressure, producing sound. In the same way, knowledge brings about a modification in the mind. It makes us think differently. For example, after each of these talks you are better informed, your understanding has grown, the intellect develops. When we listen to music, it can create a change in our mood. When we eat, it creates a change – our hunger is satisfied, our mind also gets satisfied.

B. The Changeless Knower - SAAKSHI: Prajnanam remains unchanging in the background. In the context of knowing, it is also called the “witnessing consciousness” or Saakshi. Saakshi does not change; it only registers what changes. A witness is an uninvolved participant. A witness who keeps changing his testimony loses his status as witness. The Saakshi witnesses all functions, the internal and the external; those performed by the organs of knowledge as well as those of the organs of action. It witnesses everything that concerns the “Kaarya-Karana Sanghaata”, the whole assemblage comprising a person. This Knower is higher, superior, subtler and thus Prakarsha. Because this Knower does not change, we call it Knowledge. Knowledge can be easily thought of as changeless, whereas a Knower is known to keep changing as information brought to him changes.

The Abstractness of Knowledge The word Prajnanam (Knowledge) is differentiated from Prajnantaa (Knower) in the sense that the former is beyond the sense of individuality; it is more universal in nature. Knowledge is a Knower without the individuality associated with it. Knowledge also does not have “knowership” associated with it. Prajnanam is said to be Vyakti Swaroopa, of the nature of Knowledge. Prajnanam is not connected only to one individual; It envelops all individuals in all planes of existence. This is brought out in the next verse, where we see the universality of Prajnanam.The universal aspect is known as Brahman.

The Deeper Knower The two knowers, Jiva and Sakshi, may be compared to waves and the water. Jiva is the knower at surface level, like the waves; Sakshi is the deeper knower, like the whole body of water. Jiva says, “I know”; the Sakshi says, “I know that I know.” The deeper Knower is unaffected by his knowing. The Jiva sees his wrecked car and feels sad; the Sakshi also see the same wreckage, but remains serene. It just witnesses without any involvement. It’s observations remain non-verbalised above our mind.

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.

Jiva’s Knowing is Due to the Presence of Sakshi When we take into account the fact that the entire inner instrument is a creation in the subtle plane, which is part of the Unreality, then we begin to question how is it that the Ego claims to know anything at all. After all, being an effect of Unreality, it is inert. How does it acquire the ability to know, even at the surface level, let alone know anything deeper? The Ego’s knowing is due to borrowed light from the Self or Sakshi. It has no sentiency of its own. It borrows that from Consciousness, not directly but from the consciousness that is reflected from the intellect. In other words, the Ego knows only because of borrowed intelligence from Consciousness, which is here called Prajnanam. A good example to illustrate this is a mirror. By reflection, it can redirect the sun’s rays to places where the sunrays cannot reach directly, and reveal what is there. The mirror by itself does not have the capacity to reveal; its the reflected light that gives it the power to reveal anything. In other words, it shines due to borrowed light from the sun. The intellect and the mind are like the mirror. A bright intellect is like a shiny mirror that reflects the light very faithfully. However, a dull intellect is like a dusty mirror which cannot reflect properly. When the dust is wiped away, the mirror reflects the sunlight well. So also, as the mind and intellect become more Sattwic and less Tamasic, their ability to reflect the Light of the Self increases. When we know our true nature as Infinity new vistas open up for us. The knowledge that Prajnanam is Infinite is an important fact we need to carry over into the second verse.

Verse 2: The Meaning of “Brahman”

cÉiÉÑqÉÑïZÉålSìSåuÉåwÉÑ qÉlÉÑwrÉÉµÉaÉuÉÉÌSwÉÑ | 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.

A. The Route in Panchadashee (this verse) – Direct Reasoning B. The Route Relating Antahkarana to Consciousness C. The Route of Literal & Implied Meanings: D. The Route of Quantitative & Qualitative Analysis: E. The Route in Aitareya Upanishad

A. The Route in Panchadashee – Direct Reasoning

This is the First Route to Identity, based on this text itself. 1a Chaturmukha: “the Four-faced One (Brahma, the Creator)”. This does not refer to Brahman, the Reality, but Brahma, the Deity who presides over creation. His omniscience, omnipotence and omnipresence stand out in such a role. Without these qualities He cannot create. These qualities are represented by His four heads, one for each Veda (omniscience); one for each direction (omnipresence); and one for each weapon (omnipotence). 1b Indra: “the Lord among Deities”. Indra represents the entire world of the Gods, the Heavenly beings. In the same breath, he can also represent all the demons of the hellish worlds. This is how scriptures often use one word to stand for many things.

2 In this Pada all the terrestrial beings are represented. The totality of creatures is meant to be covered. From the individuality of the first verse, we haved moved to the totality of this verse, i.e. from Vyashti to Samashti. The Prajnanam, which each individual feels he is, is actually the common property of all creatures. The “I” that is voiceless is Infinite; the Ego that is vociferous, is extremely limited. Here, Acharyaji playfully used the Tamil interjection ‘Ayyo’ to show how ego-centred we can be. We react instantly with “Ayyo, don’t touch me; Ayyo, I fell down; Ayyo this, and Ayyo that”. Acharyaji pronounced ‘Ayyo’ deliberately as ‘I-yo’, to emphasise its ego content!

3 The true “I” is the same in all. We should not think it is more in Brahma because He is the Creator, and less in animals. It is the same Consciousness that is present as the Self in 13 all. Prajnanam has no superiority or inferiority in it; these differences are all mind-made. Mental constructs belong to the individual “I”, not the universal “I”. Is there a difference in size of the Self in different creatures? In Jainism it is said, “It is the same as the size of the body.” That means that in an ant Atman is small and in an elephant the Atman is big! It also means that in the same person, in childhood the Atman is small and as the person grows, his Atman becomes bigger, and in old age it becomes smaller again! No, these are puerile ideas about the Infinite Self. Prajnanam is beyond the range of the mind’s comprehension. There is no Triputi there. In mental knowledge there has to be the Triputi of knower, known and knowing. Ekam: “the same”. Usually this word means “one”, but here it has to be taken in the sense of sameness. Otherwise there arises the danger of considering it as a different one in each person. It is the same undifferentiated Self that exists in all. That is the fact conveyed. Finally, we take up our wave-water simile. Is the wave in water, or is the water in the wave? Water is the Reality and wave is the superimposition on it, hence the wave is in water. Actually there is only water; the waves just come and go moment by moment. They only appear, but they are not real. It is the same with Chaitanya or Consciousness, which is like the water, while all the superimpositions are like the waves. Brahman is, in fact, “an unbroken, homogenous mass of Consciousness”. This phrase is termed in Samskrit as Prajnanaghana.

What is Prajnanam? 4a The most important point of this verse is the meaning that we take into it for Prajnanam. Prajnanam could be either the Jiva or the Sakshi. In this verse, Prajnanam is the Sakshi, not Jiva. That is the only condition which enables us to equate it to Brahman. The identity of Prajnanam with Brahman refers to the identity of Sakshi with Brahman. From the Brihadaranyaka Upanishad we get: lÉÌWû ÌuÉ¥ÉÉiÉÑÈ ÌuÉ¥ÉéiÉåÈ ÌuÉmÉËUsÉÉåmÉÉå ÌuÉ±iÉå || Nahi vijnaatuh vijnaateh viparilopo vidyate. Meaning: “Of that Consciousness, the power to illumine does not change.” Prajnanam is the very Principle of Consciousness which is nothing but the essential ‘me’. We note that it is not something that is possessed by me, but that which is me. It is an all-pervading principle, universal in nature, not having any individuality. This is what equates it to Brahman, for Brahman is the Universal Reality. The Mahavakya takes us to our very core – the complete, innermost Being that we are. First it isolates us from everything else and then tells us, “That alone is Infinite, That is everything else!”

What is Infinity (Brahman)? 4b Infinity excludes everything else. If Prajnanam is taken to be Infinity, then the first deduction from that is that it cannot refer to any of the Upadhis. It cannot be the mind, since my mind is different from your mind, and hence it cannot be infinite. Infinity can only apply to the core of our Being. Nothing else about me is Infinite. Thus the quest for Infinity ends when we recognise our true nature at the core of our Being. Infinity begins for us when we know that at our core, we are Infinite.

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!

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.

C. The Route of Literal & Implied Meanings:

The Third Route to identity is a totally different approach from the previous two, but the steps in it are built into the other two. The route is centred around which meaning is selected for Prajnanam. There are two possibilities: Meaning A: Vaachyaartha – “the literal or direct meaning”. Meaning B: Lakshyaartha – “the implied or indicative meaning”. Acharyaji followed this up with a detailed example of a sentence, Shono Dhaavati – “the red runs”. If the literal meaning of ‘red’ is taken, the sentence is meaningless. A colour cannot run! We then check out the source of the information; it is a reliable source. We check the context of the utterance; it is about horses running in a race. We then deduce that ‘red’ has to refer to the ‘red horse’. This is the implied meaning. The sentence now becomes, “The red horse is running.” It makes sense and is adopted. In the application of this simile, if Meaning A is taken for the individual, then Prajnanam would refer to the Jiva; then there can never be identity, as each Jiva is different. If Meaning B is taken for the individual, then we are guided by the Shastras to take the meaning as the Sakshi; now identity is theoretically possible. When Sadhana is done on this theory, it becomes realised in practice. That is direct experience or Anubhava Siddha.

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 m3.. 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.

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.

The Kaarya-Karana-Sanghaata (KKS) and Consciousness Numerically the total number of senses is 10 (5 Jnanendriyas and 5 Karmendriyas). The physical senses are not what verse 1 refers to. It is not the nose that smells. The text clearly says, “that by which the nose smells”, meaning it is not referring to the physical senses. It is pointing to a higher factor beyond the physical instrument. Something Real is making the senses perform their respective functions. That something is Prajnanam. Vedanta defines the Jiva very accurately. The KKS consists of the whole subtle body and the whole gross body together. That alone is not Jiva. It has to have Consciousness with it. The following equation at the Vyashti level makes this clear: Consciousness + KKS as Upadhi = SAKSHI (Vyashti) “Reflected Consciousness” + KKS as Visheshana = JIVA (Vyashti) When KKS is considered as an Upadhi, the Consciousness remains free and unchanged; it is then called Sakshi, the true “I”. When KKS is considered as a Visheshana, Consciousness becomes ‘reflected consciousness’; it is then called Jiva, the individual “I”. Naturally, reflected consciousness cannot be there unless Consciousness itself is there, so both are included. Consciousness is always present – It is the only thing that really exists. All beings (Jivas) have the same composition. It is the Consciousness associated with all beings that is called Brahman or Ishwara. The Samashti level equations are as follows: Consciousness + All Jivas as Upadhi = BRAHMAN (Samashti) “Reflected Consciousness” + All Jivas as Visheshana = ISHWARA (Samashti)

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.

BUILDING UP ON A SOLID FOUNDATION

The above introduction shows how patient Acharyaji was in building the topic brick by brick. He made no effort to hasten the progress on the subject matter. Laying a solid foundation was more important to him than to hasten through the text. This would be for our own ultimate good, as our understanding had to be built on firm foundations. The effort is not futile. We are learning the nuts and bolts of the methodology used by the Mahavakyas to reveal Truth. It is not an easy matter for the scriptures to explain that equality is not just an arithmetical A = B, but it depends on how we see A and B: Both are false if seen as superimpositions; and both are identical to Reality if seen as the Substratum. Acharyaji did not apologise for the slow rate of progress but justified it. If we could understand the principle behind the Oneness, what it actually means and stands for, then all the rest of the Mahavakyas could be completed in relatively short time. We just have to be patient and move forward on solid ground, not on quicksand!

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 Vyashti 9-17 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”

Verse 3.1: Upahita Chaitanya: at Vyashti Level

1-2 Á MüÉåÅrÉqÉÉiqÉåÌiÉ uÉrÉqÉÑmÉÉxqÉWåû MüiÉUÈ xÉ AÉiqÉÉ | 3-5 rÉålÉ uÉÉ mÉzrÉÌiÉ rÉålÉ uÉÉ zÉ×hÉÉåÌiÉ rÉålÉ uÉÉ aÉÇkÉÉlÉÉÎeÉbÉëÌiÉ 6 rÉålÉ uÉÉ uÉÉcÉÇ urÉÉMüUÉåÌiÉ 7-8 rÉålÉ uÉÉ xuÉÉSÒ cÉÉxuÉÉSÒ cÉ ÌuÉeÉÉlÉÉÌiÉ | || 3.1||

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?

SAKSHI: Upahita Chaitanya – “Unassociated” Consciousness at Vyashti Level The discussion begins at the “unassociated” level, where the body-mind complex is regarded as an Upadhi and the Self remains unassociated with it. It is free and aloof from it. It witnesses all its activities while remaining unaffected by it. “That by which one sees, hears, smells, etc” does not refer to the physical senses but the Consciousness in them. In verse 3.12, reference was made to two entry points into the body. The Supreme Himself chose to enter through the ‘Vidriti’ in the head. There is a philosophic significance in having two entry points at the two extremities of the body. The higher entry point is for the Sakshi, and the lower entry point is for the Jiva, who is connected to activities of Prana. The question is which of these two is the true Self that Vamdev Rishi realised?

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.

Verse 3.2: Visishta Chaitanya at Vyashti Level

9-11 rÉSåiÉ®ØSrÉÇ qÉlÉ¶ÉæiÉiÉç xÉÇ¥ÉÉlÉqÉÉ¥ÉÉlÉÇ ÌuÉ¥ÉÉlÉÇ mÉë¥ÉÉlÉÇ | 12-14 qÉåkÉÉ SØÌ¹kÉ×ïÌiÉqÉÌiÉqÉïlÉÏwÉÉ eÉÔÌiÉÈ 15-17 xqÉ×ÌiÉÈ xÉÇMüsmÉÈ ¢üiÉÑUxÉÑÈ MüÉqÉÉå uÉzÉ CÌiÉ | 18 xÉuÉÉïhrÉåuÉæiÉÉÌlÉ mÉë¥ÉÉlÉxrÉ lÉÉqÉkÉårÉÉÌlÉ pÉuÉÇÌiÉ || 3.2||

9 yat etat hridayam Or B: Is it “This”, the JIVA, known mainly to the intellect manah cha; and the mind (in all its shades & varieties) as follows: 10 etat samjnanam; aajnaanam; as clarity of perception; lordship or injunction; 11 vijnaanam; prajnaanam; discriminative understanding; Intelligence; 12 medhaa; retentive power or capacity to remember; 13 drishtih; dhritih; vision or insight; firmness or perseverance; 14 matih; maneeshaa; jootih; thought; Independent thinking; suffering; 15 smritih; samkalpah; kratuh; memory; imagination; decisiveness; 16 asuh; usage of the life-force or vitality; 17 kaamah; vashah, iti; as hankerings; ambitions and passions – 18 sarvaani eva etaani, prajnaan-asya All these two types (A & B), indeed, can be naamadheyaani bhavanti. considered as names of Prajnanam.

JIVA: Vishishta Chaitanya – “Associated” Consciousness at Vyashti Level 9 Hridayam: “heart”. Now is described B, the reflected consciousness in association with the heart or Antahkarana (fourfold “inner instruments”). The latter, made up of the mind, intellect, memory and ego-sense, has a Visheshana relationship consciousness that produces the Jiva. The very nature of the Jiva is to want to stand out from other Jivas by being unique. Here are some of the ways in which Jivas differ from each other: 10 Samjnaanam: “clarity of perceptions”. This is the the team effort of senses, mind and intellect functioning together. Clarity is a major factor that differentiates Jivas. Aajnaanam: “lordship”. People have different capacities of being in charge. 11 Vijnaanam: This is “discriminative understanding”, the role of the intellect. Praajnaanam: “comprehension, knowledge, intelligence”. 12 Medha: “retentive memory”; the capacity to remember the import of books. 13-15 These are further faculties of the inner instruments, which involve the joint operation of all its four aspects. An enormous range is covered in these capacities.

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.

Verse 3.3: Upahita & Visishta Chaitanya at Samashti Level

19-20 LwÉ oÉë¼æwÉ ClSì LwÉ mÉëeÉÉmÉÌiÉUåiÉå xÉuÉåï SåuÉÉ | 21-22 CqÉÉÌlÉ cÉ mÉgcÉqÉWûÉpÉÔiÉÉÌlÉ mÉ×ÍjÉuÉÏ uÉÉrÉÑUÉMüÉzÉ AÉmÉÉå erÉÉåiÉÏÇwÉÏÌiÉ | 23-24 LiÉÉlÉÏqÉÉÌlÉ cÉ ¤ÉÑSìÍqÉ´ÉÉhÉÏuÉ | oÉÏeÉÉlÉÏiÉUÉÍhÉ cÉåiÉUÉÍhÉ 25-26 cÉÉhQûeÉÉÌlÉ cÉ eÉÉÂeÉÉÌlÉ cÉ xuÉåSeÉÉÌlÉ cÉÉåÎ°‹ÉÌlÉ 27-29 cÉÉµÉÉ aÉÉuÉÈ mÉÑÂwÉÉ WûÎxiÉlÉÉå rÉÎiMügcÉåSÇ mÉëÉÍhÉ eÉ…¡ûqÉÇ cÉ mÉiÉÌ§É | 30 cÉ rÉŠ xjÉÉuÉUÇ | 31-32 xÉuÉïÇ iÉimÉë¥ÉÉlÉå§ÉÇ mÉë¥ÉÉlÉå mÉëÌiÉÌ¸iÉÇ | 33-34 mÉë¥ÉÉlÉå§ÉÉå sÉÉåMüÈ mÉë¥ÉÉ mÉëÌiÉ¸É | 35 mÉë¥ÉÉlÉÇ oÉë¼ || || 3.3||

i) Brahman and the Deities (Upahita Chaitanya): 19 eshah brahmaa; This is Brahmaji (Ishwara); Lord of All Creation; eshah indrah; this is Indra, Lord of all the heavenly worlds; 20 eshah prajaapatih; This is the Progenitor or Lord of all living beings; ete sarve devaah; these are all the Deities (from which all else arises). ii) The Elements (Vishishta Chaitanya): 21 imaani cha pancha mahaabhootaani – These are the five great subtle elements 22 prithivee, vaayu, aakaashah, (called the Tanmatras): Earth, Wind, Space, aapah, jyotimshee, iti; Water and Fire; iii) The Living Creatures (Vishishta Chaitanya): 23 etaani imaani cha kshudra mishraani, All these big and small creatures 24 eva beejaani itaraani cha itaraani cha; and various other seeds of creation; 25 andajaani cha; jaarujaani cha; The egg-born; womb-born (mammals); 26 swedajaani cha; udbhijaani cha; sweat-born; earth born; 27 ashwaah; gaavah; Horses; cattle; purushaah; hastinah; human beings or men; elephants; 28 yat-kincha idam praani; whatever living creatures are here; 29 jangamam cha; patatri cha; moving on feet; flying in the sky; iv) The Inert Worlds (Vishishta Chaitanya): 30 yat cha sthaavaram – and also that which is motionless – v) Summary of Samashti: 31 sarvam tat prajnaa netram; All (21-30) are impelled by Consciousness (Nimitta); 32 prajnaane pratishthitam; and are supported by Consciousness (Upadana);

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).

*****

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.

The Relevant References from Brihadaranyaka Upanishad The Br.Up is written in prose, so we do not use the word ‘verses’ for them, but Khandika. The Aham Brahmaasmi Mahavakya arises in the Madhu Kanda (Part 1 of 3), Chapter 1 (of 2), Section 4 (of 6), Khandika 9-10 (of 17). This is written as 1.4.9-10. The 9th Khandika is the question posed by the disciple:

iÉûSÉWÒûÈ, rÉiÉç oÉë¼ÌuÉ±rÉÉ xÉuÉïÇ pÉÌuÉwrÉliÉÈ qÉlÉÑwrÉÉ qÉlrÉliÉå, ÌMüqÉÑ iÉSèoÉë¼ÉuÉå±xqÉÉ¨ÉixÉuÉïqÉpÉuÉÌSÌiÉ ||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 | iÉxqÉÉ¨ÉixÉuÉïqÉpÉuÉiÉç ||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.

*****

Verse 3: The Meaning of “Aham”

mÉËUmÉÔhÉïÈ mÉUÉiqÉÉÎxqÉlSåWåû ÌuÉ±ÉÍkÉMüÉËUÍhÉ | oÉÑ®åÈ xÉÉÍ¤ÉiÉrÉÉ ÎxjÉiuÉÉ xTÑüU³ÉWûÍqÉiÉÏrÉïiÉå || 3||

paripÀr³a¦ par¡tm¡smind£h£ vidy¡ dhik¡ri³i | buddh£¦ s¡k½itay¡ sthitv¡ sphurannahamit§ryat£ || 3||

1 paripoorNah paraatmaa asmin The seemingly limited supreme Self in this 2 dehe vidyaa adhikaariNi ; body that is designed for Self-knowledge, 3 buddheh saakshhitayaa sthitvaa and which manifests as the Witness of the intellect 4 sphuran aham iti eeryate . is designated as ‘Aham’ or ‘I’ (in this Mahavakya).

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.

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!

Verse 4: The Meanings of “Brahma” & “Asmi”

xuÉiÉÈ mÉÔhÉïÈ mÉUÉiqÉÉ§É oÉë¼zÉoSålÉ uÉÍhÉïiÉÈ | AxqÉÏirÉæYrÉmÉUÉqÉzÉïxiÉålÉ oÉë¼ pÉuÉÉqrÉWûqÉç || 4||

svata¦ pÀr³a¦ par¡tm¡tra brahma¾abd£na var³ita¦ | asm§tyaikyapar¡mar¾ast£na brahma bhav¡myaham || 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.

Aham & Brahman – Identical, Yet Described in Contrasting Ways 1 Swatah Poornah: “by nature all-full”. Acharyaji preferred to translate this as “evidently unlimited” to contrast it with the description of Aham as “seemingly limited”. Both refer to the same universal Reality, but due to their associations (Brahman has none, and Aham has the human being), they appear to contrast. In Brahman there is no question of Him appearing in any other way. Brahman is always unconditioned by any Upadhis. Another way in which the contrast between Aham and Brahman can be brought out is this: Sakshi (Aham) is described as Desha-Kala-Vastu Parichhinnah, meaning “apparently conditioned by place, time and object”. In contrast, Brahman is described as Desha-Kala- Vastu Anavachhinnah, meaning “unconditioned by place, time and object”. A third point of contrast is this: To describe Aham, Asmin “in this world”, was used. Now, for Brahman, Atra “in the Mahavakya”, is used, meaning that Brahman cannot be associated with anything else, except the Mahavakya! 2 For Brahman, no thinking is required to obtain its meaning – perhaps an indication that Brahman is beyond the reach of thought. For Aham, we had to think and differentiate it from the Jiva. Brahman’s description as Sarvavyapi, Nitya and Sarvatma stands without any need of explanation. It means Brahman is beyond Place, Time and Object limitations. The Sakshi had to be carefully differentiated from Jiva, who is always bound by Place, Time and Object. Thus, in these ways, Acharyaji built up an understanding in us of how the two, Aham and Brahman, though identical, yet contrast in the way they are described. Brahman is the cause of the entire world. It is the Abhinna Nimitta Upadana Kaarana, i.e. “the undifferentiated efficient as well as material cause of the world”. We have already seen that Brahman is Absolute Knowledge; He does not have to know anything to be Brahman. He is the reservoir of all Knowledge.

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’.

The Purpose of Shastras Acharyaji explained through the following statement, the purpose of the Shastras: zÉÉx§ÉqÉç ¥ÉÉmÉMÇü, lÉ iÉÑ MüÉUMüqÉç | shaastram jnaapakam, na tu kaarakam | Meaning: “The Shastras reveal knowledge; they do not create it.” It is not the Shastras’ purpose to create Brahman for me, but just to reveal Brahman to me. It is not like the caterpillar becoming a butterfly, or an egg hatching into a bird. It is more like a beggar becoming a king, rather a King of kings. No change happens in the beggar as a human being, but the feeling in him changes. In this way the Shastras help us to make an inner transformation with regard to our identity. The resultant of that transformation is far more valuable than any other favourable outer condition. It frees us from our limitations permanently.

An Example: Swakantham Aabharanam – “the necklace around my own neck”. An example of such a transformation is given in the scriptures. I am in search of my necklace. Then someone points out that it is around my own neck. It was never lost; it was always with me. Yet, in a way, I can say that I ‘found’ it. I gained that which I thought was lost. This is what the Shastras do. They point to the Truth within us.

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.

The Husk the Grain Aham Brahmaasmi is not the goal. The Mahavakya itself only points the way; in itself it does not liberate us from our delusion or ignorance. It is like the husk over the grain. The farmer is interested in the grain. Initially, he harvests the grain with the husk. He has to; there is no choice. Once harvested and carried to the barn, he threshes the grain to remove the husk. Once the grain has been separated, then the husk, having served its purpose of protecting the grain, is thrown away. In the same way, Aham Brahmaasmi is the husk that protects the Knowledge of Brahman. Brahman is wrapped in the husk of the Mahavakya. When we have used it to realise Brahman, then we can discard it, as it would have served its purpose. The gravest of dangers a Sadhaka encounters is his own resistance to dropping the husk. A trade begins around the husk, and it is very difficult to abandon the trade. The Ego personality uses the husk to develop itself, and is loathe to drop it. It embraces it all the more. This is the great difficulty that lies in the practice of Aham Brahmaasmi. The word Bhavaami is there to tell us that we can go so far only with the Mahavakya. After that, we have to drop it and realise Brahman directly.

*****

PANCHADASHEE – 05

Chapter 3: (Verse 5-6, 2 No.)

“TAT TWAM ASI”

THE “TAT TWAM ASI” MAHAVAKYA is explained in great detail in numerous Vedantic texts. Some of the well-known ones are: Maneesha Panchakam and Vakya Vritti by Sri Shankaracharyaji; Vedanta Sara by Sri Sadananda Yogindra Saraswati; and Chapter Six of Chandogya Upanishad where the sage Uddalaka instructs it to his disciple-son, Shwetaketu. Acharyaji began with the last-named source and examined in detail the full context of the teaching on “That Thou Art”. It begins with a dialogue between father and son.

The Story of Sage Uddalaka and his Son Shwetaketu The son, Shwetaketu, was playful aas all children are – with one striking difference: He remained playful far beyond the age for playfulness. When most other boys would have gone to Gurukul at the age of six or seven to start their education, Shwetaketu was still playing at home. His father became very worried as each year passed by until when the boy turned twelve he could not contain his anxiety any longer. He said to the boy, “Why don’t you go to Gurukul and live the life of a Brahmachari celibate, learn all that you can and then come back home. No one in our family has ever been a Brahmin only in name rather than by studying.” This gentle chiding from his father worked, and the boy began his studentship. On returning twelve years later, the boy was filled with pride over all that he had learnt. He turned out to be a good student, and was puffed up with some pride, conceit and a touch of stubbornness. However, there was a virtuous streak in him, which we shall soon see. His father asked him, “Did you ask for that teaching by which what is unheard becomes heard; what is unthought becomes thought; and what is unknown becomes known?” The boy had never heard of such a teaching. The father smiled to himself and said, “You see, my dear son, by knowing one single clod of clay, you can know all things made of clay; by knowing one piece of gold, you can know all things made of gold; by knowing one lump of iron, you can know all things made of iron – such a teaching . . . have you never heard it from your teacher?” Shwetaketu’s response was unexpectedly brilliant. “If they had known it, why would they not have taught it to me? Nevermind, father, you can teach it to me. I submit myself as your student. Tell me, what is that knowledge.” Thus did the son turn into a disciple!

The Teaching Begins Thus we have the famous line with which the teaching begins: xÉSåuÉ xÉÉåqrÉåSqÉaÉë AÉxÉÏSåMüqÉåuÉÉÌ²iÉÏrÉqÉç | sad eva somya idam agra aaseed; ekam eva adviteeyam. Meaning: “In the beginning, dear boy, this was SAT or ‘Existence’ alone; one only without a second.”. 31

In the Chandogya Upanishad, the method of instruction is to take one gradually from the cause to the effect, and then just as gradually take us back from the effect to the Cause. Now, the most significant point to note: whatever was then created, it all came from Existence. It had to come from there; there was nothing else it could have come from! So, Fire came; then Water came; and then Food (or Earth) came. In Chandogya Up. they consider only these elements, not the usual five elements. This is just for simplicity. Now the interesting point is that Water is said to have come from Fire, and Earth from Water. The Creation is therefore a hierarchy, each subsequent creation includes the former. Since Existence is at the Apex of creation, Existence is present in everything created!

The Revelation of the Mahavakya Expressed another way, when the living creatures came about, Existence, as their Lord, was present in them. He had, so to say, “entered” into them. That had entered into This. One can remove This, and what will remain is always That. Inother words, This is essentially That alone. And so the logic proceeds to explain how Thou (which is one of the forms taken by This, is That only, i.e. Tat Twam Asi, “That Thou Art”! In Section 8.7 the Mahavakya is revealed for the first time:

xÉ rÉ LwÉÉåÅÍhÉqÉÉ; LiÉSÉiqrÉÍqÉSqÉç xÉuÉïÇ; iÉixÉirÉÇ; xÉ AÉiqÉÉ; iÉ¨uÉqÉÍxÉ µÉåiÉMåüiÉÉå CÌiÉ || sa ya eSho aNimaa; etad aatmyam idam sarvaM; tat satyaM; sa aatmaa; “tattwamasi” shvetaketo iti. Meaning: “That Existence which is this subtle essence; all this world has That for its Self; That is the Truth; That is the Self; ‘That Thou Art’, O Shvetaketu!”

We have jumped six sections to arrive at the above conclusion in Section 8. Shwetaketu is thrilled by this conclusion. He wants to hear more and more of it. And each time time his father rises to the occasion and obliges him by explaining it differently. In nine sections, in nine different ways, the same conclusion is repeatedly arrived at. In Section 16, when it is explained for the ninth time, the son is fully satisfied. He rejoices in what his father has taught him. Not only was he a good listener, but his father cleverly got him involved in doing many practical experiments in the process. Shwetaketu had to ‘sweat’ for the knowledge; in fact, there is a time when he is made to fast for 15 days before being given the knowledge! Knowledge does not come easy. Indeed, we see the glory of the Upanishads in every page of the Chandogya. The nine ways in which Tat Twam Asi is explained form the whole science of Brahma Jnana or Knowledge of the Self, which is the very essential teaching of Vedanta.

Verse 5: The Meaning of “Tat”

LMüqÉåuÉÉÌ²iÉÏrÉÇ xÉ³ÉÉqÉÃmÉÌuÉuÉÎeÉïiÉqÉç | xÉ×¹åÈ mÉÑUÉkÉÑlÉÉmrÉxrÉ iÉÉSØYiuÉÇ iÉÌSiÉÏrÉïiÉå || 5||

£kam£v¡dvit§ya¯ sann¡marÀpavivarjitam | s»½¿£¦ pur¡dhun¡pyasya t¡d»ktva¯ tadit§ryat£ || 5||

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.

Acharyaji explained this using arithmetical equations as follows: Equation 1: 1 + 1 ≠ 1 Sat + Creation ≠ Sat . . . Creation is counted as 1. Equation 2: 1 + 0 = 1 Sat + Creation = Sat . . . Creation is not counted The first equation counts Creation on par with the Reality, Sat, as another item added to Sat. The answer then becomes 2. But this is not found to be true. The second equation gives no value to creation. It is valued zero, as it is unreal. The result is that after Creation the result is the same as before Creation. This is what is considered to be the correct situation according to the verse. An unreal item cannot be counted, except as having the value 0.

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.

MESSAGE FOR GURUPURNIMA Friday, 27th July 2018

[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 12th 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 20th 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.

Verse 6: The Meaning of “Twam” and “Asi”

´ÉÉåiÉÑSåïWåûÎlSìrÉÉiÉÏiÉÇ uÉxiuÉ§É iuÉÇ mÉSåËUiÉqÉç | LMüiÉÉ aÉ×½iÉåÅxÉÏÌiÉ iÉSæYrÉqÉlÉÑpÉÔrÉiÉÉqÉç || 6||

¾rµturd£h£ndriy¡t§ta¯ vastvatra tva¯ pad£ritam | £kat¡ g»hyat£:'s§ti tadaikyamanubhÀyat¡m || 6||

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.

Transcending the Body – What Does it Mean? 1b Ateetam: “that which transcends” or “takes us beyond”. Ati = “that which goes”; Eeta = “beyond”. This is a crucial word here. The Deha and Indriyas, the body and senses, are severely limited. That limitedness has to be transcended by the seeker. How does he do that? To understand this, we look at the two meanings of the word ‘beyond’. When we say “Beyond the tree, lies the river,” the river is not included in the tree. The word ‘beyond’ separates the tree from the river. The river is transcendent (far away) but not immanent (nearby). In the second usage, ‘beyond’ can mean that which is transcendent and also immanent. For example, “Beyond the wave is water”. Here we are not looking beyond the physical wave, but we are looking beyond the physical appearance of the wave. Then we see that the wave is made up of water. In this sense the water is in the wave and also beyond the wave. The water is both transcendent and immanent. In this verse, ‘beyond’ is used in the second sense. We look beyond the physical appearance of the body and senses. Then we discover the Self or “Thou” to be beyond both of them. It means ‘Thou’ is immanent and also transcendent with respect to the body and senses. So, we find that the actual meaning of Ateeta is “not limited to”.

The Principle of Consciousness – The Real “You” 2 What is that which is beyobnd the body and senses? It is the principle of Consciousness, the true “I”, the Self or Atman. This is denoted as ‘Twam Pada’ in the Mahavakya. This Twam is not the Ego principle, which is changeable and very limited. The nature of Twam is the opposite of the Ego; it is the principle of Consciousness that cannot be falsified. Ego can be falsified by knowledge, but Consciousness cannot be falsified. That makes it earn the name, Vastu Tattwa. Vastu is that which is permanent or eternal in our being. Amidst the changing body, the changing senses, the changing mind, etc, there is the unchanging Vastu or the Atman. That is the what the ‘Twam Pada’ refers to. We can never lose touch with ‘Twam’. It is there in the body and senses, and it is there beyond them, too. It is there in all the three states of waking, dream and deep sleep. It illuminates all our experiences in life. It is the one constant factor, the one principle, the one Vastu in which our entire being is rooted. Just as we had to clarify what exactly the meaning of ‘beyond’, so also do we need to clarify what exactly is meant by ‘illumine’, and especially what is ‘self-luminous’ in respect to Consciousness. The philosophic sense is different from the literal sense. 35

The Special Meaning of “Illumine” & “Self-luminous” Normally we are accustomed to think of a light as being some source that illuminates an object that we wish to see. That source could well be the sun itself, but it could also be just a torchlight. In both cases, it is another ‘object’. It is independent of the object we wish to see. We are using one special luminous object to see another non-luminous one. In the case of the self-luminous Consciousness, the situation is totally different. Firstly, Consciousness is not another ‘object’. It is the fundamental “medium” that supports the very existence of all objects, including the sun and the torch. This throws a new light on the kind of luminosity and the kind of ‘self-luminosity’ we are dealing with in Consciousness. It is something unknown to our ordinary experience. We may understand the luminosity of Consciousness if we consider the example of a wave and water. It is like how how water ‘illumines’ a wave, so to speak. This example takes us a long way forward in our understanding of the luminosity of Consciousness. We can other examples, too, like the rope that íllumines’ the snake, etc. Once we get the idea, then we have to drop all the examples and go to the truth of Consciousness itself. We look in the direction indicated by the examples, and then go there without carrying the example. This becomes a unique exploration in our intellect. There is no support now from any example. Consciousness alone can be the only guide here. The light of the intellect by which we know a thing is that self-luminous Consciousness! This is too subtle to be explained in words; it is also too obvious to need an explanation; and it is something we need to do ourselves as no one else can do it for us. Atra: “here”, refers to the Mahavakya in which the word Twam is found. Twam: “you”. This is not the ordinary ‘you’, the person who responds when your name is called, but the Reality that is the essential ‘You’, that goes beyond your own personality, and which in fact is the universal Consciousness present in all Creation. It can be compared to the water which is the common substance from which all waves are made.

The Meaning of “Asi” 3a This word is the verbal component in the sentence, Tat Twam Asi, which is translated in classical English as “That Thou Art”. The word ‘art’ is derived from the common word ‘are’. We have ‘I am’, ‘you are’ and ‘he is’ in English for the first, second and third person singular. In the plural, it is ‘we are’, ‘you are’ and ‘they are’. ‘Art’ is specifically the singular second person form of ‘are’. The purpose of elaborating this point is to show that in the Mahavakya, we are espcially equating the Consciousness that is in ‘you’, the disciple being addressed, to the Consciousness that is universal and referred to as “That” in the previous verse. 3b Ekataa: “oneness”. The relationship between Tat and Twam is oneness or complete identity. This is being established in this Pada. 3c Graahyate: “holds”. Other terms that can be used for this word are ‘connotes, comprehends, stands for, is established’, etc. 4 Finally, Sri Vidyaranyaji brings in the practical aspect of all this theory. All this is to be practiced and experienced, not just understood and stored away as a theory. The identity has to be experienced – that is the whole purpose of the Mahavakya.

***** 36

PANCHADASHEE – 05

Chapter 4: (Verse 7-8, 2 No.)

“AYAM ATMA BRAHMA”

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.

About Mandukya Upanishad There is the Muktika Upanishad in which Sri Rama Himself instructs Sri Hanuman. In this Upanishad, 108 Upanishads are listed. This is taken to be the confirmed total of all Upanishads, although some sources may put the number at around 300. Among the 108, 10 Upanishads are considered to be the Principal Upanishads, due to their having a Bhashya written on them by Sri Shankaracharyaji. Among these 10, the Mandukya Upanishad has the singular credit of being considered the most superior. In the Muktika Upanishad it is said – Maandookya eva alam, “the Mandukya Upanishad alone is sufficient.” Knowing it, one is said to know everything!

The Methodology of Mandukya Upanishad The methodology of Mandukya is to reveal the Reality by an analysis of the three states of waking, dream and deep sleep. The Upanishad wants to explain the Reality. To do so it takes the support of “Omkara”, the symbol . At this point, we quote the first of the 12 verses of the Mandukya Upanishad:

VERSE 1: Plurality is Nothing But OM

Á CirÉåiÉS¤ÉUÍqÉSÇ xÉuÉïÇ iÉxrÉÉåmÉurÉÉZrÉÉlÉÇ pÉÔiÉÇ pÉuÉSè pÉÌuÉwrÉÌSÌiÉ xÉuÉïqÉÉåƒ¡ûÉU LuÉ rÉŠÉlrÉiÉç Ì§ÉMüÉsÉÉiÉÏiÉÇ iÉSmrÉÉåƒ¡ûÉU LuÉ || 1||

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.

VERSE 2: Brahman is Verily OM

xÉuÉïÇ ½åiÉSè oÉë¼ ArÉqÉÉiqÉÉ oÉë¼ xÉÉåÅrÉqÉÉiqÉÉ cÉiÉÑwmÉÉiÉç || 2||

Sarvam hi etat brahma, All this is verily Brahman. 4 “Ayam aatmaa brahma” (Mahavakya); THIS ATMAN IS BRAHMAN. Sah ayam aatmaa chatushpaat. This Atman has four quarters or Padas.

1-3 At the outset, it is declared that Om is everything. 2 It represents all that is created, which is symbolised as the three periods of time. 3 It also represents the Reality that is always there, that can never be created, but which supports all creation. The Reality is beyond creation, in the sense of being immanent as well as transcendent. 4 The Mahavakya is mentioned very early in the text, making it clear what the intention of the Upanishad is. The Upanishad then begins a detailed breakdown of Om into four quarters. The first three quarters of Om represent the immanent creation, all that there is in the world. The fourth quarter represents the transcendental Brahman. Using Om as a symbol, the Upanishad brings out the meaning of Reality with great creativity, an amazing depth of vision, and a sense of symmetry that is quite artistic as it is simple to understand.

The Four Quarters of the Self: A new concept is forwarded in the Upanishad. The Self is divided into four quarters or Padas. Crucial to be understood at the outset is that the Self has no parts, it is homogenous. Thus the four Padas are not like the four legs of a cow, each of which is independent of the other. What simile can be used that resembles the Padas? The simile given in the Bhashya is of a currency coin. If one considers a rupee and divides it into 100 paisas, that would be a good simile. The 100 paisas should not be seen to be 4 equal portions consisting of 25 paisas; that would resemble the “cow’s legs” example. The correct way of looking at this simile is to integrate each Pada with its previous Pada, and impose a definite logical sequence to the 4 Padas. This means: i) the first Pada is 25 paisas; ii) the second Pada would be 50 paisas (25 of its own + 25 of the previous); iii) the third Pada would be 75 paisas (25 of its own + 50 of the two previous two); iv) the fourth Pada would be 100 paisas (25 of its own + 75 of the previous three).

VYASHTI LEVEL SAMASHTI LEVEL AVASTHA SOUND Pada (Microcosm) (Macrocosm) (State) Symbol 1 Vishwa Vaishvanara Waking ‘A’ 2 Taijasa Hiranyagarbha Dream ‘U’ 3 Praajna Ishwara Deep Sleep ‘M’ 4 Atman Brahman Turiya (Fourth) AUM or OM

TABLE SHOWING THE 4 PADAS AND THEIR REPRESENTATIONS

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:

Verse 8 4TH QUARTER Sphere of Activity No Activity, Acts as Substratum for Other States Name of “PADA” TURIYA, The Self, Brahman Name of “MAATRA” i) OMKARA, The Full Om; ii) SILENCE, Amaatra, the Gap Between Verses 9-11 1ST QUARTER 2ND QUARTER 3RD QUARTER Sphere of Activity Waking Dream Deep Sleep Name of “PADA” VISHWA TAIJASA PRAJNA Name of “MAATRA” ‘A’-Kara ‘U’-Kara ‘M’-Kara Verses 9-11 Verse 9 Verse 10 Verse 11 All-Pervasiveness Superiority Measuring Bowl SIMILARITIES Precedence Intermediacy Merging Fulfill All desires Superior Knowledge Know the World PHALA or Become Foremost Equal to All See Self in All FRUITS - Lineage is Realised -

TABLE TO ILLUSTRATE VERSE 8-11

1 4 WAKING TURIYA 4 STATE STATE 1 “A-kara” “Silence” 2 3 DREAM D.SLEEP STATE STATE 2 3 “U-kara” “M-kara” 

The Four Quarters of “ OM” The Four Strokes of “OM”

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.

The wave is not anti-water; water is in and through every wave. The pot is not anti-clay; clay is in and through every pot. The snake is not anti-rope; rope is in and through the snake. The sound is not anti-silence; silence is in and through every sound. As water pervades the wave, the bubble and also the foam; so also Consciousness pervades the three states of waking, dreaming and deep sleep. In this way, the Mandukya Upanishad beautifully runs the symbol “Om” in parallel with its representation, Consciousness or the Supreme Reality. For those who cannot understand the Self as It is, the Om Upasana as taught in Mandukya is taught to them to direct them to the Self. If one can understand the Self directly, then no Upasana is needed. But where are such people? This completes all that the Mandukya has to convey to us. Now we move on to the two verses on this Mahavakya in the text . . .

Verse 7: The Meaning of “Ayam” & “Atma”

xuÉmÉëMüÉzÉÉmÉUÉå¤ÉiuÉqÉrÉÍqÉirÉÑÌ£üiÉÉå qÉiÉqÉç | AWûƒ¡ûÉUÉÌSSåWûÉliÉÉimÉëirÉaÉÉiqÉåÌiÉ aÉÏrÉiÉå || 7||

svaprak¡¾¡parµk½atvamayamityuktitµ matam | aha±k¡r¡did£h¡nt¡tpratyag¡tm£ti g§yat£ || 7||

1 svaprakaasha aparokshhatvam By virtue of It being self-effulgent, directly perceived 2 ayam iti uktitah matam ; as “This”, as pointed out by the teacher, it is known. 3 ahamkaara aadi deha antaat Right from the Ego up to the body, 4 pratyak aatmeti geeyate . the indwelling principle is called as “I” or Aham.

The first line (Padas 1 and 2) give the meaning of Ayam. The second line (Padas 3 and 4) give the meaning of Atman.

“This” – The Consciousness Within 1-2 Ayam: “This”. The word ‘this’ is always used for something close or closer than something else, ‘that’, which it is being compared to and which is further away.

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.

Aparokshatwam: “that which is directly experienced”. This is not a sense-perceived object. Aparoksha rules out two other means of knowing a thing: i) Pratyaksha: “known through one’s own senses”. ii) Paroksha: “known through the senses of others”; or “known through means other than the senses, such as deduction, similarity, authority, etc., whether carried out by one’s own mind or by someone else. Pratyaksha can be thought of as a special case of Paroksha, as far as the Self is concerned. To the Self, even one’s own senses are no different from anyone else’s. The Self does not differentiate between the two, since both are unreal in its view.

THE SIX PRAMANAS (Means of Knowledge)

All the six Pramanas or means of obtaining knowledge are regarded as Paroksha, including Pratyaksha. In Panchadasi Book 2, we had a detailed breakdown of the six Pramanas. They are repeated here for completeness: i) Pratyaksha: “direct perception”. We know a thing by perceiving it directly with our senses. This is generally taken as irrefutable proof of knowledge, although there are complications.Pratyaksha is strictly that which is obtained only through the Jnanendriyas. Knowledge brought by this means is Pratyaksha Jnaanam. ii) Anumana: “inference”. Another word is Yukti. Knowledge of a thing is deduced by observing its effects. From the effects, the cause is known by inference. Anumana is brought in by the intellect only, as inference is a function performed by the intellect. Knowledge brought by this means is Anumiti or Yuktyaa. iii) Upamana: “analogy”. By observing a thing’s similarity with another known thing, we consider it, too, to be known. A bison may not be seen but may be known by its similarity to the ox. Upamana is obtained through the mind, whose function is to compare and contrast. Knowledge brought by this means is Upamiti. iv) Arthaapatti: “postulation”. If a healthy person is not seen eating during the day, then we postulate that he must be eating at night. Arthapatti is obtained through the intellect as it is a form of Anumana (see note later). Knowledge brought by this means is Arthaapatik Jnaanam. v) Anupalabdhi: “non-apprehension”. A thing may also be known by its absence. We can know that the boss is absent when we see the workers are loafing. Certain effects happen only in the absence of something. It is known by the absence of Pratyaksha. Knowledge brought by this means is Anupalabdik Jnaanam. vi) Shabda (Shaastra): “scriptural statement”. If the above five are not possible, we accept what a trustworthy, authoratative source has to say about a thing. This is Shastra, the Supreme Authority. Knowledge brought by this means is Shaabda Jnaanam.

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.

Swaprakasha: “self-revealing”. An object can only be known through Aparoksha means if it fulfils this one and only one condition – it has to self-revealing. There is only one thing in the world that is self-revealing, and that is the Self or Atman. Aparoksha Jnana is a ‘non-instrumentated’ knowledge. It does not need any instruments to make it known. Non-instrumentated knowledge is the same as saying ‘non-sensory’ knowledge. The senses and the mind are not required to know the Self. Acharyaji said humorously, “Self- knowledge is non-sensory, not non-sensical!” Another way to express the same fact is to say: Aparoksha Jnana happens when the subject and the object are the one and the same thing. For every other thing, the subject is different from the object. The Self knows itself; hence, it is the subject as well as the object.

Atma – the True “I” Sense 3-4 Here, the Atman is defined by everything that it is not. It covers or encompasses (Geeyate) everything from the Ego down to the gross body, but does not include them. It is the consciousness that pervades them all. Ahamkaaraadi: “from the Ego-sense downwards”. This is an interesting way of defining what the Self is not. The Ahamkaara is regarded as the head for the subtle body; all the 17 components of the subtle body are included under it. What about the causal and the gross body? We note that the gross body has been specifically included in the list, but it need not have been, for the following reason. The Ahamkaara can be taken to include the causal body and the gross body as well. Ahamkaara has its roots in the causal body, since it arises from Avidya or ignorance, which is the essence of the causal body. The Ahamkaara is also responsible for the gross body: the body is a direct result of Karma, and Karma is due to the ego-sense which is planted into every action performed through the gross body. The net result is that ‘Ahamkaaraadi’ itself refers to all three bodies – the causal, subtle and the gross. We see the effectiveness of using the word Ahamkaara to describe the whole conglomerate of the unreal aspects of the human individual being. Underlying and supporting these three bodies is the Atman, the substratum of the whole human being. One further point was touched upon by Acharyaji. It revealed the beauty of Samskrit and its quest for clarity in expression. We have seen that Ahamkaaraadi encompasses the three bodies, the Unreality in our nature. Had the author wished to include Consciousness also, he would only have had change it to ‘Brahmaadi’, meaning from Brahma down. That would included the Consciousness associated with the three levels also, namely, Ishwara, Hiranyagarbha and Virat (Vaishvanara). Then, only the Pure Brahman would remain unincluded. Even Maya would be included as the inseparable partner of Ishwara. However, in this case only the effects of Ignorance needed to be included, not the Consciousness associated with them. That associated Consciousness remains excluded.

Verse 8: The Meaning of “Brahman”

SØzrÉqÉÉlÉxrÉ xÉuÉïxrÉ eÉaÉiÉxiÉ¨uÉqÉÏrÉïiÉå | oÉë¼zÉoSålÉ iÉSèoÉë¼ xuÉmÉëMüÉzÉÉiqÉÃmÉMüqÉç || 8||

d»¾yam¡nasya sarvasya jagatastattvam§ryat£ | brahma¾abd£na tadbrahma svaprak¡¾¡tmarÀpakam || 8||

1 drishyamaanasya sarvasya Of the entire visible 2 jagatah tattvam eeryate ; universe – the essence is denoted 3 brahma shabdena tat brahma by the word ‘Brahman’. That Brahman 4 svaprakaasha aatma-roopakam. is of the nature of the self-luminous Atman.

Finally, we have the word Brahman left to be explained in the Mahavakya.

The Macrocosmic Supreme Reality 3 The very word Brahman, arises from the root ‘Brih’, meaning “large, great, majestic”. This leads us to automatically think of the Macrocosm as opposed to the Microcosm; to the totality as opposed to the individual; to Brahman as opposed to the Atman. Brahman is the Pure Consciousness unassociated with anything pertaining to creation. The Gunas are in equilibrium when we speak of Brahman. If greatness was all that was needed to qualify for the name Brahman, then the universe may stand up as a candidate. Being big enough, is the world Brahman? No. There is something else which also qualifies Brahman. Brahman is visualised as the Substratum that underlies all creation, which is superimposed upon it. As the Substratum, it is something which can never change. It remains changeless against all that changes. Change is measured only in relation to it. As the Substratum it is the subtlest of all principles in creation. That upon which everything depends or rests, has to be the most subtle. This is brought out in the word Tattwam, meaning “the underlying or core principle”. Besides, implicit in Brahman is something which is exemplary and perfect. There is an all-round goodness, a completeness (Poornataa) about Brahman. This we do not see in Jagat. Jagat has its fair share of defects, but Brahman has none. Brahman is extraordinarily perfect! Thus, we see that bigness is only one aspect of Brahman. Other attributes are there, too.

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.

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.”

CÌiÉ qÉWûÉuÉÉYrÉÌuÉuÉåMüÉålÉÉqÉ mÉgcÉqÉÉå ÅkrÉÉrÉÈ || 5|| iti mah¡v¡kyaviv£kµn¡ma pa²cama¦ paricch£da¦ || 5|| Thus ends the Fifth Book of the Panchadashee, named Mahavakya Viveka.

*****