Sloka 51 and 52 and 53

In the last slokas we learnt from the teacher that until the direct experience of Mahavakyas such as ‘Aham Brahmasmi’ is gained, a seeker must practice self control and listen, reflect and contemplate on the truth propounded by the scriptures and the words of Guru and also that by grace of Guru and scriptures, the seeker will eventually gain clear conviction about the Self and will be liberated permanently from all the ignorance which is the cause of all the miseries in this world.

SLOKA 51:

vishiirNakaaryakaraNo bhuutasuukShmairanaavR^itaH .
vimuktakarmanigaDaH sadya eva vimuchyate .. 51..

pada artha:

Such a man,
Visheerna-karya-karanaha: his gross and subtle bodies dissolved
Bhoota-sookshamav anaavruthaha: freed from the subtle elements
Vimukta karma nigadhaha: and released from the chain of actions
Vimuchyate: gets liberated
Sadhyaha eva: immediately

Such a man, his gross and subtle bodies dissolved, freed from the subtle elements and released from the chain of actions, gets immediately liberated.

The Guru is next explaining that such a seeker who has lost the ego completely, who’s gross and the subtle bodies are hence dissolved, is immediately released from the chain of actions and is liberated.

The gross and the subtle bodies seem to exist only because of the ignorance and the ego. It is only the ignorance that makes one forget the true nature of the Self and seems to bind the ever blissful Self to the limited gross and the subtle bodies and this limitation is what causes all the dualities and hence miseries. When a seeker, by the grace of Guru and through constant contemplation and spiritual discipline, gains conviction about the real nature of the Self, immediately, these bodies dissolve. The bodies and the entire world itself will be realized only as an illusion in the ever present Self.

The guru here is telling that such a person devoid of any ego immediately becomes free of all the actions and their results. When there is no doer ship then there can be no actions done and hence no results of any actions can cling to such a person. It is only ignorance that leads to actions and gives the sense of doer ship. When this ignorance itself is negated by the knowledge, such a person sees oneness everywhere and to such a realized one, there is no world nor any actions nor the ego of gross and the subtle bodies that seem to do the actions. When action itself is thus not there, there can be no result also.

Hence the Guru is here saying that such a person will be free from the chain of actions and gets immediately liberated from the ignorance and hence all the miseries of the world.

Let us learn about such a realized one more in the last two slokas tomorrow.

SLOKA 52:

praarabdhakarmavegena jiivanmukto yathaa bhavet.h .
kiJNchitkaalamanaarabdhakarmabandhasya saMkShaye .. 52..

SLOKA 53:

nirastaatishayaanandaM vaiShNavaM paramaM padam.h .
punaraavR^ittirahitaM kaivalyaM pratipadyate .. 53..

pada artha:
samkhyate: on the destruction of
anaaradhya karma bandhasya: the bondage due to the actions that have not begun to bear fruit, a man
bhavet: remain
praarabhdha-karma-vegena: by force of those actions that have begun to bear fruit
jeevan mukthaha: liberated in life
kischit kaalam: for sometime
yadaa: when
pratipadhyate: he comes by
kaivalyam: absolute oneness,
punaha-aavritti-rahitam: from which there is no return
paramam: which is the supreme
padam: abode
vaishnavam: of Vishnu the all pervading one
nirashta atishaya aananda: and bliss beyond which there is none greater.

One the destruction of the bondage due to the actions that have not begun to produce results a man remains, by force of those actions that have begun to produce them, liberated in life for some time, when he comes by absolute oneness, the greatest and ultimate Bliss called the supreme abode of Vishnu, from which there is no return.

From the previous sloka we learnt that once the ego is completely destroyed and the ignorance negated by the knowledge from the scriptures and the teachings of the guru, one gets liberated from the cycle of actions. The guru is here explaining that such a Jeevan mukta or one liberated-in-life remains for some time in the world till all the actions that have begun to produce their results are exhausted.

The guru also is explaining that such a liberated one is always immersed in the blissful state of Absolute oneness and that there is no returning to the ignorance once this blissful nature of Self is realized. The Bliss is described here as the greatest and ultimate one as there is infinite, immeasurable and never ending. Hence it is Bliss and verily Bliss for one who has realized Self as verily the indivisible, nondual, Existence-consciousness- Bliss.

Here ends the ‘Vakya Vritti’ by Acharya Sri Sankara.
May the Grace of guru always lead us to that ultimate bliss which is the very nature of Self.


Hari OM.

With regards,
Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God

Sloka 49 and 50

SLOKA 49:

ahaM brahmetivaakyaarthabodho yaavaddR^iDhiibhavet.h .
shamaadisahitastaavadabhyasechchhravaNaadikam.h .. 49..

Pada artha:
Abhyaset: one should practice
Shravana-aadikam: listening to the shrutis and thinking over their meanings etc.
Tavat: while
Shama aadi shitaha: practicing control of the internal organ, and other virtues
Yaavat: for so long a period as is necessary in order that
Aham brahma iti vakya artha bodha: the understanding of the meaning of the sentence ‘I am Brahman’
Drudhi bahavet: becomes firm.

One should go on studying the shrutis and thinking over their meanings as well as practicing the control of the internal organ and other virtues, until the right understanding of the meaning of the sentence ‘I am Brahman’ becomes quite firm.

The Guru after explaining in detail the meaning of Mahavakya, instructs the student in this sloka to contemplate on the truth constantly. Here the Guru is explaining to the student that an earnest seeker must constantly practice listening to the shruti and contemplate on their meaning continuously. Till the meaning of the Mahavakyas such as ‘Aham Brahmasmi’ becomes clear, one should listen, understand and contemplate on the truth propounded in the shrutis. The importance and necessity of sadhana chatushtayam is also stressed here by the Guru. Only when the inner organs are controlled and the modifications of the mind, i.e. thoughts are controlled that once can clearly grasp the meaning of the Mahavakyas.
By such spiritual discipline and practice of the teachings of the Guru and shruti alone can the conviction about the reality become strong.

Thus the guru is here instructing the student to take refuge in the shruti and to practice shravana manana nidhidyasana along with the sadhana chatushtayam.

SLOKA 50:

shrutyaachaaryaprasaadena dR^iDho bodho yathaa bhavet.h .
nirastaasheShasaMsaaranidaanaH puruShastadaa .. 50..

Pada artha:
Yadaa: when
Bodhaha: knowledge
Bhavet: becomes
Drudhaha: firm
Shrutihi-aacharya-prasadena: by the grace of the shruti and the teacher
Tadaa: then
Purushaha: a man
Nirastha-ashesha-samsaara-nidaanaha: has the cause of his transmigratory existence absolutely removed for ever

When this knowledge becomes firm by the grace of shruti and the teacher one has the cause of the whole of this transmigratory existence absolutely negated forever.

In this sloka, the Guru is explaining the benefits of practicing constant contemplation of the reality along with the virtues as explained in the previous sloka. The teacher is explaining here that when the knowledge of the Mahavakyas becomes firm, i.e. the conviction about the reality of the Self and the illusory nature of the world become strong, then the ignorance is negated forever and one becomes free from the vivacious cycle of birth and death. By the Grace of Guru and Shruti, when one attains this knowledge of Self, the ignorance is negated completely forever.

The Sadguru and the shrutis are that which are verily the embodiment of Brahman. The very words of a Sadguru itself are the Shruti. The guru hence is explaining in these two slokas that by practicing the words of Guru with all the virtues, one definitely gets liberated from not just from the momentary miseries of the world but from the cause of all the miseries, ignorance itself. The words of Guru and the scriptures, are that which propound only the Reality and hence will surely lead a seeker to the ultimate goal.

Thus, without doubt, one gets liberated from the illusory ignorance which is the cause of all the miseries by taking resort to such a Sadguru who is always immersed in the reality and by following the teachings of the Guru which are the same as the shruti. The only way hence to get rid of all the miseries is the knowledge that arises by the grace of the Guru, from the Mahavakyas such as ‘Tat Tvam Asi’.

Hari OM.

With regards,
Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God

Sloka 47 and 48

SLOKA 47:

maanaantaravirodhe tu mukhyaarthasya parigrahe .
mukhyaarthenaavinaabhuute pratiitirlakShaNochyate .. 47..

Pada artha:

Maana-anantara-virodhe tu: In case there is an inconsistency with other evidences
Parigrahe: in accepting
Mukhya arthasya: the directly expresses meaning of the word,
Prateetihi: the meaning which is clearly intelligible by itself
Avinaabhoote: and connected with
Mukhya arthena: what is denoted directly
Uchyate: is called
Lakanaa: the meaning indirectly expressed.

In case there is an inconsistency with other evidence in accenting the directly expressed meaning of a word the meaning connected with what is denoted directly and clearly intelligently by itself is called the meaning indirectly expressed.

In the beginning of the work, the disciple had questioned how ‘Tat’ and ‘Tvam’ can be identical. The guru in these slokas, is explaining how the identity of Brahman and Atman is explained by the vakya by resorting to the indirect meaning and why only the indirect meaning has to be taken in the sentence. ‘That’ has the direct meaning of Ishwara who is the all controller having the power of Maya and ‘Thou’ is the Atman who is seems to be limited by the ignorance. Thus the identity of these two indicated by the word ‘ASI’ is impossible as both have contradictory meanings. Hence the Guru is instructing in Sloak 46 that the indirect meaning has to be sought out.

If the direct meanings of ‘that’ and ‘thou’ are taken then we end up with contradictory attributes for the same factor. The sentence would then imply the absolute oneness of ‘TAT’ and ‘TVAM’ and at same time, the existence of duality of Brahman and Atman i.e. the quality of both mediately and immediately known. Identity between such contradictions can never be possible. Hence, the guru is explaining that to avoid such errors, the indirect meaning has to be taken.

This is further explained in the next sloka.

Any word has two meanings, one that is direct and other which is indirect. When the direct word cannot be taken or if gives an illogical meaning then the indirect meaning has to be resorted to as in this sentence. In other words, if the direct word-meaning throws up an inconsistency when examined by proofs and evidences, the indirect meaning which is suggested by the word has to be accepted. This is called as Lakhana, as we have learnt in the ‘Mahavakya vivekam- Technical Analysis’ thread. The lakshana that is used in this vakyam is the Jahad Ajahad lakshana. . In this lakshana, the direct meaning is not completely rejected but the indirect meaning is taken. In the second sloka, here, the Guru is explaining this lakshana.

By taking the indirect meaning of the words, we are removing the contradictions discussed earlier. The essence of this vakya, which is the identity of Brahman and Atman alone has to be considered here; thus eliminating the contradictory factors like duality and time. Hence till now, in this work, the Guru explained the true meaning i.e. the indirect meaning to be taken of ‘TAT’ as Brahman which has no limitations and ‘TVAM’ as the Atman who also has no limitation, thus eliminating the contradictions.

Thus, in the sloka, 47 the guru is explaining the lakshana that is to be taken in this Mahavakya. Let us learn how these contradictions are eliminated in the further slokas.


Let us once recap the work till this sloka before proceeding. The student in the beginning of the work had asked the guru, about the surest way to be liberated from all the miseries of the world; to which the Guru had replied that it is the knowledge of the identity of the Atman and Brahman as propounded in the Mahavakyas alone that can end all the miseries. The student then asks how the Mahavakyas such as ‘TAT TVAM ASI’ indicate the absolute identity of Brahman and Atman and what these are. As the Guru’s answer to this, we learnt the real meaning to ‘Tat’ and ‘Tvam’ as Self and Brahman. In the last few slokas, we were learning why only the indirect meaning has to be taken and how only this indirect meaning gives the only logical meaning for the Mahavakya which is the absolute identity of Tat and Tvam alone. In this sloka, we shall further learn the lakshana used in interpreting this vakya, which is the Jahad-ajahad lakshana.

SLOKA 48:

tattvamasyaadivaakyeShu lakShaNaa bhaagalakShaNaa .
so.ayamityaadivaakyasthapadayoriva naaparaa .. 48..

Pada artha:
Lakshanaa: the only kind of explanation by implication that may be employed in interpreting
Tat-tvam-asi-aadi vaakyeshu: sentences like “Thou art that”
Bhaga lakshana: is that in which one part of the direct meaning of each words (e.g. ‘Thou’ and ‘that’) is left out while the other is retained
Iva: for example
Saha ayam ityaadi vakyasya padayoho: in the case of the two words ‘he’ and ‘this’ in sentences like ‘he is this’ etc. (one part of the direct meaning of each word is left out while the other is retained)
Na aparaa: (in such cases) no other kind of explanation by implication can be resorted to.

The only kind of explanation by implication that may be employed in interpreting sentences like ‘Thou art That’ is that in which one part of the direct meaning of each of the two words ‘Thou’ and ‘That’ is left out while the other is retained. In such cases no other kind of explanation by implication can be availed of, e.g. in the case of the two words ‘he’ and ‘this’ in eth sentence ‘He is this’ one part of the direct meaning in each word is left out while the other is retained.

From the previous slokas, we have learnt that if the direct meaning of the words is taken here, we end up with contradictions which can be removed only by taking the indirect meaning of these words. The guru here is explaining more about this lakshana by giving the example of the sentence ‘He is this’.

In this sentence ‘He is this’, the direct meaning of ‘he’ is a person who is in the past time and that of ‘this’ is a person in the present time. Hence, if we take the direct meaning then we invariably end up in apparent contradictions. Hence, in explaining this sentence, we have to resort to the Bhaga lakshana where the indirect meaning is taking without ignoring the direct meaning completely. That is, from the direct meaning of ‘he’ we have to leave out the idea of past time and similarly, from the direct meaning of ‘this’ the idea of present time and thus we get the meaning indirectly expressed by the sentence which is one person alone who has no connection with the past or present time. Another example that can be given for a similar sentence is ‘Soyam Devadutta’. Here too by removing the contradictory factor of time, we get the real meaning of the sentence.

Similarly in the Mahavakya ‘TAT TVAM ASI’ the direct meaning of the word ‘Tvam’ as we have learnt in sloka 44 is the consciousness which is combined with the internal organ and that of the word ‘Tat’ as we learnt in sloka 45 is the absolute consciousness which is the cause of the universe and that which has Maya as its upadhi. The sentence that ‘Tat Tvam asi’ thus involves an apparent contradiction is the direct meaning is taken as in the sentence ‘he is this’.

Hence by employing the lakshana, or the method of explaining by leaving out a part of the direct meaning we get the meaning of the vakya which is Brahman alone. By leaving the part consisting of the internal organ from the direct meaning of ‘thou’ and by leaving the part consisting of Maya from the direct meaning of ‘Tat’ we get the only possible meaning of this Mahavakya which is the one indivisible entity which is described as Existence-Consciousness-Bliss in the scriptures. The vakya thus means only the Brahman which is devoid of any connection with maya or the antah karanas.

Thus by removing the adjuncts of Avidya from Jeeva and Maya from Ishwara, the contradictions of limitedness for Jeeva and the all pervading-ness of Ishwara are also removed leaving one entity alone which is same as ‘Tat’ and Tvam’. Thus by taking the indirect meaning, we arrive at the real meaning of the mahavakya which is the indivisible Brahman only.

Hari OM.

With regards,
Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God

Sloka 45 and 46

SLOKA 45:

maayopaadhirjagadyoniH sarvaGYatvaadilakShaNaH .
parokShyashabalaH satyaadyaatmakastatpadaabhidhaH .. 45..

Pada artha:

Saha: the
Antah karana sambhinna bodhaha: consciousness which is connected with the internal organ
Yaha: and which
Aabhati: is
Aalambanatayaa: the object
Asmaat pratyaya shabdayoho: of the idea and word ‘I’
Tvam pada abhidhaha: is the direct meaning of the word ‘Thou’

Maaya upaadihi: the ebing having Maya and its upadi,
Jagat yonihi: who is the Cause of the universe
Sarvajnatva aadi lakshanaha: who is described as All knowing and so on.
Parokshya shaablaha: indirectly known and qualified
Satya aadi aatmakaha: and who is of the nature of existence etc.
Tat pada aabhidaha: is the direct meaning of the word ‘That’


The consciousness which is combined with the internal organ and which is the object of the idea and word ‘I’ is the direct meaning of the word ‘thou’ and the qualified being, the cause of the universe described as all knowing and so on, mediately known, possessing the nature of existence and so on and having maya for its upadhi is the direct meaning of that.

In the previous slokas we learnt that the Mahavkayas by referring to the indirect meaning of ‘Tat’ and ‘Tvam’ propound the identity of Brahman and Atman. In the these next two slokas we learn again what those indirect meanings are.

The guru is repeating here again that the ‘Tvam’ referred in “Tat Tvam Asi” is but the Atman. The Atman is here explained as that who is the object of the idea of ‘I’, it is the consciousness which is associated with the inner organs. This can be seen in everyday life when Self is referred as “I did this”, “I am happy” etc. The object of this idea of I, mine etc. is nothing but the consciousness alone, and this idea seems to exist only because of the inner organs. The consciousness that shines forth as this ‘I’ object is explained here as the Atman. The Guru is thus explaining here that “Thou” in the sentence means the Atman who is but consciousness that seems to be bound by the inner organs such as intellect, mind, senses etc. and hence becomes an object of ego.

In the next sloka, the real meaning of ‘Tat’ to be taken is explained again by the Guru. ‘Tat’ or ‘that’ is explained here as the Brahman who is of the nature of Existence-Consciousness-Bliss alone and that who is described as the all knower, all controller etc. Brahman is also explained here as the Ishwara who is the controller of Maya. ‘Tat’ is that which is the cause of the universe and which is omnipresent. Brahman as we have learnt is the ultimate cause of all creations. It is both the material and efficient cause and all the creations, take birth, survive and perish in Brahman alone.

Hence Brahman is referred here as that which is the cause of all universe and that in which all creation takes place. We have to remember that Brahman cannot be described in any ways or known directly as this or that as it is beyond all measurements and can never be quantified. Hence Brahman as we have learnt is described in the shruti that which can be only known indirectly as Sat-Chit-Ananda. The guru here is also explaining that ‘Tat’ refers to that which can be known indirectly only and as that which is having the nature of existence consciousness and bliss.

Let us learn how this ‘Tat’ is identified with ‘Tvam’ in the next sloka.

SLOKA 46:

pratyakparokShataikasya sadvitiiyatvapuurNataa .
virudhyate yatastasmaallakShaNaa saMpravartate .. 46..

Pada artha:

Yataha: as
Ekasya: on the part of one and the same substance
Pratyak-parokshataa: the qualities of being directly and indirectly known
Sadwitiyastva-poornataa: as well as Existence without a second and Absolute Oneness
Virudhyate: and contradictory
Tasmaat lakhanaa: an indirectly expresses meaning
Sampravartate: has to eb resorted to

The qualities of being mediately and immediately known and those of existence with a second and absolute oneness are incompatible on the part of one and the same substance, an explanation by implication, or what is called an indirectly expressed meaning has therefore, to be resorted to.



Hari OM.

With regards,
Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God

Sloka 43 and 44

Before starting the next sloka, a small correction in the previous sloka, i.e in Sloka 42. In the last sentence it was mentioned that “the indirect meaning can be taken as the direct meaning” which is wrong. The indirect meaning can never become the direct meaning. What had to be written was: When the direct meanings of the words in a sentence, do not convey any proper meaning to the sentence, the indirect meaning has to be taken, as in the case of this Mahavakya “Tat Tvam Asi”. Thus the sentence by referring to the indirect meaning of the words, ‘Tat’ and ‘Tvam’ propound the ultimate identity of Brahman and Atman. Pardon all for the wrong sentence.

Thanking Lord for the valuable comments and corrections lets move on to the next sloka.

SLOKA 43:

hitvaa dvau shabalau vaachyau vaakyaM vaakyaarthabodhane .
yathaa pravartate.asmaabhistathaa vyaakhyaatamaadaraat.h .. 43..

Pada artha:
Asmabhihi;: we
Tatha vyaakhyaatam aadaraat: have carefully explained
Yatha: how
Vaakyam: the sentence
Hitwa: rejects
Dwav: the two
Shabmav vaachav: directly expressed qualified meanings
Vakya-artha-bodhena pravartate: and thus reveals what it means.

We have carefully explained how the sentence rejects the two directly expressed qualifies meanings and thus reveals what it means.

Till now we have learnt the real meaning of the words ‘TAT’ and ‘TVAM’ and that they indirectly refer to the Brahman and Atman, here the guru is explaining that the Mahavakyas by rejecting the direct meanings are thus revealing their true meaning which is the indivisible Brahman alone.

We can recall that in the beginning of the work, when the teacher had explained the student about the direct knowledge from the Mahavakyas such as ‘Tat Tvam Asi’ etc., the student has asked how the Brahman and Atman can be identical and how the Mahavakyas propound their identity. Here the Guru with reference to that question is explaining that we have already seen how their identity is established by the Mahavakyas.

For comprehending the real meaning of this vakya, we just cannot take as ‘that is this’ or ‘this is that’ etc. but it has to be understood clearly what that ‘That’ or ‘this’ that is being referred to is. Hence in the guru explained in detail the real meaning of these words and what they refer to and thus explained that their ultimate identity is what is propounded by the sentence. The direct meaning of the words in this sentence would not make any meaning. Hence the by taking the indirect meaning that is the Brahman and Atman, the Mahavakya thus establishes their identity.

Thus the Guru is here explaining by that by taking the indirect meaning of the words, i.e. the Brahman and Atman and by rejecting the qualified meanings as just ‘that’ and ‘thou’, the Mahavakyas thus explain the ultimate reality.

SLOKA 44:

aalambanatayaabhaati yo.asmatpratyayashabdayoH .
antaHkaraNasaMbhinnabodhaH sa tvaMpadaabhidhaH .. 44..

Pada artha:

Saha: the
Antah karana sambhinna bodhaha: consciousness which is connected with the internal organ
Yaha: and which
Aabhati: is
Aalambanatayaa: the object
Asmaat pratyaya shabdayoho: of the idea and word ‘I’
Tvam pada abhidhaha: is the direct meaning of the word ‘Thou’



Hari OM.

With regards,
Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God

Sloka 41 and 42

SLOKA 41:

tadarthasya paarokShyaM yadyeva kiM tataH shruNu .
puurNaanandaikaruupeNa pratyagbodhovatiShThate .. 41..

Pada artha:

(The disciple) kim tataha: what then
yadi evam: if this is so?
(the teacher) shrunu: listen:
pratyak bodhaha: the individual conscious Self
avatishtate: stands
poorna aananda eva roopena: as the one all pervading Bliss without second

The misconception that the word “Thou” means something other than Brahman and the word “That” has for its meaning something mediately known ceases immediately on the comprehension of the mutual identity of the meanings of these two words. (Disciple) what follows this? (The teacher) Listen: the individual conscious Self stands as One all pervading Bliss without a second.

In these sloka, we learn from the Guru, what follows when the mutual identity of Brahman and Atman is known. Till now we have learnt what the ‘Tat’ and ‘Tvam’ mean in the Mahavakya. But here we learn that what is important is their identity. That is what has to be known and it is only that which removes all ignorance and hence misery. All the scriptures, words of the Guru etc. can give only the indirect knowledge, i.e. the knowledge of the Brahman and that of the Atman.

For a seeker still veiled by ignorance, there can be misconceptions of Brahman which is indicated by the word “Tat” as something which is external to Self or as something that is different and unknown. Similarly, Atman or Self indicated as “Tvam” is misunderstood as something that is individual limited or as one among many others. It has to be ascertained that the Atman and Brahman so far learnt are one and same only. All the Mahavakyas declare this identity only. The Guru here says that all such misconceptions cease once their identity is known. This indirect knowledge will lead to the direct knowledge which is “I am verily Brahman”. The knowledge of this identity alone is what removes all the ignorance and leads to eternal Bliss. Hence this is the supreme goal of life.

The student is then asking here as “What follows this direct knowledge?” To which the teacher replies as Eternal Bliss, the absolute bliss which is one without second, which is verily consciousness and existence. When the Self mistaken as bound and limited consciousness is realized to be the blissful conscious, all pervading Brahman, all the differences and duality are then known to be illusory only and thus there will be nothing but the blissful Self. There will be nothing but Self, nothing external to it nor apart from it. Hence guru is here saying that then it will be only bliss absolute. This identity is what the guru instructs as the highest knowledge and the goal to be achieved.

SLOKA 42:

tattvamasyaadivaakyaM cha taadaatmyapratipaadane .
lakShyau tattvaMpadaarthau dvaavupaadaaya pravartate .. 42..

Pada artha:
Tat-tvam-asi-aadi-vaakyam: the sentences "Thou art that" etc.
Pravartate: are used
Taatmya-prati-paadena: in order to establish the identity
Upaadaaya lakshyav tat tvam pada arthav dwav: of what are indirectly established by the two words 'thou' and 'that'

Sentences like "thou are that" etc. go to establish the identity of what are indirectly expressed by the two words "thou" and "that"

The guru is here explaining the importance of Mahavakyas. In the previous sloka, we learnt that the direct knowledge which arises from the indirect knowledge from Mahavakyas is what ends all miseries. We have also learnt that the great sentences of truth such as 'Aham Brahmasmi' etc. propound the absolute identity of the Brahman and Atman only and not any association between them. We have to ascertain that it is the same pure consciousness that is indirectly expressed by both the words i.e.
'Tat' and 'Tvam' in 'Tat Tvam Asi'.

The Guru is here explaining that by referring Brahman indirectly as 'That' and Atman as 'Thou', their identity is clearly established by the Mahavakyas. We shall learn in detail how this indirect meaning can be taken as the direct meaning in the next slokas.

Hari OM.

With regards,
Mallika R
What you have is God's gift to you and what you do with what you have
is your gift to God

Sloka 39 and 40

SLOKA 39:

pratyagbodho ya aabhaati so.advayaanandalakShaNaH .
advayaanandaruupashcha pratyagbodhaikalakShaNaH .. 39..

pada artha:

saha: that
yaha: which
aabhaati: appears
pratyak-bodhaha: as the individual conscious Self
avyada-aananda-lakshana: is of the nature of Bliss without a second
advaya-aanandaroopaha cha: and one that is bliss with out a second
pratyak-bodha-eka-lakshanaha: is of the nature of the individual conscious Self

What appears to be the individual conscious Self is the nature of Bliss without a second and one that is Bliss without a second is none other than the individual conscious Self.

The nature of the Self is eternal bliss only. It appears to be as individual conscious only due to avidya and here the guru is instructing the student to ascertain that the real nature of Self is the Bliss only. The Self is also explained as one without the second. It is well proved by shruti, experience, logic that there can never be duality in Self. The Atman is thus the only reality and its nature is verily described as the bliss as we have learnt in the previous slokas. But this adviteeya Bliss is none but Brahman. Hence that Bliss which is Brahman is Atman and the Atman which is Bliss is Brahman only. It is like saying: “That is this and this is that” , hence indicating absolute identity of Atman and Brahman. This is what is expounded in the shruti and in the Mahavakyas such as ‘Ayam Atma Brahma” or “This Self is verily Brahman”.

It is but Bliss, one without second that is all pervading and the only reality which is Self. It can never be dual as duality will only mean associations and limitedness and hence misery only. Only that which is ever present and non dual can be bliss absolute and that is Self, That is explained here as the real ‘I’ or atman.

We can recall that Ramana Maharshi used similar words to explain the ever Blissful nature of Self as ‘I am That’. I am that Bliss which is also called as Brahman which is but existence-consciousness and Bliss. The limitedness of this ever present conscious-blissful Self is only due to illusory ignorance and hence is an illusion only. Hence it is explained here that “what appears to be as limited conscious Self” is but ever present all pervading Brahman only.

Thus the guru is instructing the disciple that the Brahman is but the Self and that Self is but Brahman or in other words the Mahavakya 'TAT TVAM ASI'

SLOKA 40:

itthamanyonyataadaatmyapratipattiryadaa bhavet.h .
abrahmatvaM tvamarthasya vyaavarteta tadaiva hi .. 40..

Pada artha:

ithyam: Thus
yada: when
anyeys taadaamya pratipathihi bahvet: their mutusl identity is comprehended
abrahmatvam : Non Brahman ness
tvamarthasya: of what is meant by the word ‘Thou’
cha: and also
paroksham: the indirect knowledge
tat arthasya: of what is meant by the word that
vyavarthate: cease
tadaa eva hi: immediately

The misconception that the word “Thou” means something other than Brahman and the word “That” has for its meaning something mediately known ceases immediately on the comprehension of the mutual identity of the meanings of these two words.



Hari OM

With regards,
Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God

Sloka 37 and 38

SLOKA 37

tattvaMpadaarthau nirNiitau vaakyaarthashchintate.adhunaa .
taadaatmyamatra vaakyaarthastayoreva padaarthayoH .. 37..

Pada artha:

Tat –Tvam-pada-arthau: what is meant by the word ‘Thou’ and also by the word ‘That’
Nirnitav: have been ascertained
Adhuna: Now
Vakya arthaha: the meaning of the sentence ‘Thou art That’
Chintyate: is going to be discussed
Atra: in this case
Vakya arthaha: the meaning of the sentence
Taddatmyaam: is the identity
Tayoho eva pada arthayoho: of what are meant by those two words.

What is meant by the word ‘thou’ and also by the word ‘that’ have been ascertained. The meaning of the sentence ‘Thou art that’ which is the identity of what are meant by those two words is now going to be discussed.

We can recall that in the 6th sloka, the student had asked the Guru as to who the Atman is and who the Brahman is and how their identity can be established by the Mahavakyas. To this the Guru has explained the real meaning of ‘Tat’ and ‘Tvam’ in the previous slokas, Next the teacher is explaining here, that now that the Atman and Brahman are known, their identity will be discussed next.

SLOKA 38

saMsargo vaa vishiShTo vaa vaakyaartho naatra sammataH .
akhaNDaikarasatvena vaakyaartho viduShaaM mataH .. 38..

Pada artha:

Atra; in this case
vakya arthaha: what is meant by the sentence
Na: is not
Sammataha: accepted
Samsarga vaa: either to be connected with
Vishistaha vaa: or to be qualified by any thing else
Vidushaam mataha: according to the wise
Vaakya arthaha: the entity meant by the sentence
Akhanda eka rasatvena: is a being, indivisible and the nature of Bliss only

What is meant by the sentence is not accepted either to be connected with or qualified by anything else. The meaning of sentence according to wise is an indivisible Brahman consisting of Bliss only.

After explaining the meanings of the Atman and Brahman, the Guru is here explaining that the meanings indirectly expressed by the words tat and Tavm are identical only.

Though by the sentence, both are to be meant as the same, we can never say that Brahman is qualified by Atman or vice versa and that these two cannot be connected in any ways. The Guru here is instructing the student not to interpret the Mahavakya as indicating any connection or relation between Atman and Brahman, and to ascertain that it is the identity alone that is indicated here. Any qualification would only lead again to duality which would go against the shruti which declare Brahman as one and only and devoid of any qualities. Hence the wise who know this eternal truth declare the meaning of the Mahavakyas as the indivisible Brahman who is the existence-consciousness-bliss only.

Thus the Guru instructs that their identity so clearly revealed by this Mahavakya is not be misunderstood as any association or an attribute of the Brahman or Atman.

Hari OM.

With regards,
Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God

Sloka 35 and 36

SLOKA 35:

jiivaatmanaa praveshashcha niyantR^itvaM cha taan.h prati .
shruuyate yasya vedeShu tadbrahmetyavadhaaraya .. 35..

Pada artha:

Avadharaya: ascertain
Tat: that
Brahma iti: to be Brahman
Yasya shruyate: which is heard of
Vedeshu: in the vedas
Jeeva-aatma-praveeshaha cha: as having entered the creation as individual soul
Taan prati:and (to be) their
Niyatrutvam cha : controller

Make sure that being to be Brahman which is heard of in the vedas as having entered the creation as individual souls, and which is known from the same sources to be their controller.

The manifestation of Brahman as individual souls is explained here by the Guru. In this sloka, the Guru explains Brahman as that which entered the creation as individual souls. And that which is the controller of them.

Vedas proclaim that it is verily Brahman which is present everywhere. It is that from which all creation originates, survives in, moves towards to and perishes in. Brahman has to be known as that which is present as the Jeeva in all the creations from the lowest of the creations to the highest. One has to ascertain that it is Brahman which is present as all the creations from the insentinent and inanimate to the animate. As we have learnt in Panchadashi 5th chapter, there is only one consciousness that pervades all, from the Gods to the trees and animals, and that is Brahman.

This creation whatever is perceived is nothing but names and forms. And all the names and forms as we have learnt are but Brahman only. The Upanishads instruct us not to be carried away by the name that we give to the forms and because that eternal being the Brahman alone is the one who has entered all the creation. Thus Brahman, is explained as not only the enjoyer, doer, the creator but also the controller of all creations. Just as the mud present as pot, jar etc. Brahman is explained to have manifested as various creations. Thus the ultimate reality has to be known as Brahman only.

The commentators of Upanishads go into vast detail on how creation was originally effected by this supreme being. They explain that it is also Brahman who is present as the all controller, as the all knowing Ishwara, who is the controller of Maya and all the creations. One has to know that the Supreme controller who is called as God by different names and forms is nothing but the ever present all pervading Brahman only.

Thus the guru is explaining the student to ascertain Brahman as that which is present in the creation as jeeva and as that which is the all the creation and also that all controller.

SLOKA 36:

karmaNaaM phaladaatR^itvaM yasyaiva shruuyate shrutau .
jiivaanaaM hetukartR^itvaM tadbrahmetyavadhaaraya .. 36..

Pada artha:

Avadharaya : ascertain
tat: that
Brahma iti: to be Brahman
Yasya eva: which is
Shruyate: heard of
Shrutav: in the Upanishads
Karmanaat phala daatrutvam: as the giver of the results of actions
Jeevanaam hetuhu kartrutvam: and as one causing individual souls to do whatever they do

Ascertain that Brahman is the being which is known in the Upanishads as the giver of the reward of people’s actions and causing individual souls to do whatever they do.

Brahman is described here by the Guru as the giver of the rewards of people’s actions. The Upanishads describe Brahman as ‘That taintless seer who is beyond time and space, who is the ruler of the mind and has allotted duties rightly to all the creations.’

Ramana Maharshi also says in the Upadesa Saram that “The results of all actions flow according to the law of the creator only.” The creator, from which all the creations, came, i.e. that absolute consciousness due to which all creations are perceived is Brahman only.

Ishwara or the Lord or God as we call, is the one who is ever present as the witness to all actions and the executer of the law by which results are bestowed as per the actions. The happiness or sorrow is allocated as per ones actions and the keeper of that Law which rules the world, whom we call as God or the Lord is described here as verily Brahman. This is mentioned in Gita also where the Lord says that “whatever form a devotee worships me with faith, I shall bless them in that very form, Endowed with that faith, he shall obtain what he desires as ordained by me”

In Upanishads all creations are declared as acts of the Lord and the Lord bestows results precisely according to individual merits. The law of this karma or the results to actions is governed by the Lord. The Guru here is thus also saying to the disciple to know that God who is worshipped with all qualities of creation, protection and destruction is but Brahman alone. It has to be ascertained that the various deities with different names and forms and powers are but Brahman alone. Hence the protector, controller and creator of this universal law which governs all creations is explained here as verily Brahman.

Brahman is here explained as that which controls everything and hence can be taken as that which illumines everything and is that which gives light to all creations. It is that consciousness which illumines everything and because of which all creations are perceived by the mind. Thus it has to be known that the Supreme Lord or what is called as God who is the governor of all results is Brahman alone.

Here we have to remember again and again that all these explanations about the creator and the controller are only to explain the creation that is perceived and that there is no real creation at all. Brahman has to be remembered as Self, that which ever exists as Bliss and consciousness.

In the last few slokas, we learnt from the Guru, the qualities of Brahman as that of the material and efficient cause of the world, and also as the controller of everything and in this sloka as the giver of the fruits of one’s action. But we have also learnt that Brahman which is verily existence consciousness and Bliss cannot be quantified as anything nor can be pointed out as ‘this’ or ‘that’ . Then how can these qualities be valid?

Here we have to remember that the guru is describing Brahman as the Ishwara, as the creator of all creations only for the intellectual grasp. The Saguna Brahman is explained here only for the student’s understanding sake. To explain this, our Acahryas give the example of a coin whose value can be used in quarters. Everyone cannot use the whole value of coin in buying or selling something and hence the coin’s worth is divided into quarters and so on, and used as per convenience. Similarly, the Nirguna Brahman cannot be comprehended easily, at once by an intellect with modifications. Hence for sake of meditation and upasana, the infinitude Brahman is described through various aspects by the Guru so that it is easier for the student to understand that Brahman as something superior to the mind and ego and eventually as the absolute Reality. When all actions and the results are thus offered to Lord who is but Brahman alone, then it will definitely lead to the removal of the ego and lead the seeker to that ultimate goal.

With this we conclude to the description of ‘TAT’ of the Mahavakya Tat Tvam Asi. Till now, the guru explained in detail, the meaning of the word ‘TVAM’ as the Atman and ‘TAT’ as the Brahman.
From the next sloka, let’s learn about the identity of Brahman with the atman.

Hari OM.

With regards,
Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God

Sloka 33 and 34

SLOKA 33

yadaanantyaM pratiGYaaya shrutistatsidhdaye jagau .
tatkaaryatvaM prapaJNchasya tadbrahmetyavadhaaraya .. 33..

Pada artha:
Avadharaya: Ascertain
Tat: that
Brahma iti: to eb Brahman
Partijnaaya: after proposing
Yat anantyam: whose limitlessness
Shrutihi: srutis ( the Vedas)
Tat-sidhye: in order to demonstrate
Jagaav: call
Prapamchasya: the universe
Tat kaaryatvam: to be its modification.

Know that being to be Brahman, which the sruti proposes to prove as limitless and calls the universe its modification in order to support that proposition.
Brahman as we learnt from the previous sloka, is that which is all pervading as explained through various examples of earth, gold etc in the Sruti The Guru here is also explaining Brahman as limitless. Just as originating from earth, a jar cannot limit it, so, the whole universe originates from Brahman cannot limit It.

The earthen jar or the gold ornaments are nothing but the earth or the Gold and they cannot limit the earth or gold in fact, an earthen jar is nothing but earth. Similarly, the entire universe which is but an apparent modification of the Brahman cannot limit it. Brahman is that from which everything originates and is everything that exists. Just as a pot is but clay, all the names and forms perceived are but Brahman. Hence Brahman is described as limitless.

Everything has to be known as Brahman. Just as the pot, jar etc. are to be known as clay only but with modifications and names and forms, all the creations, the entire universe itself has to be known as Brahman only. Limitation of the jar does not mean that the earth from which it is made is limited. Similarly, the objects of the world are Brahman and seem to be limited would not mean that Brahman is limited. These have to be known as only apparent modifications of the One and only Brahman.

Limitations also mean there would be something external to it such as space or time. If there is something external to Brahman, then it should have been originated from something else and that from something else, thus leading to an infinite regression. Also that would bring an association with Brahman. But Brahman is described in the scriptures as one and only. “Asangoham ayam purushaha” say the Upanishads, Brahman is one without the second. Hence nothing can limit it, not even the time and space which are also described as only apparent modifications.

Thus the Guru here instructs the student to know Brahman as verily existence and hence the entire universe and all that exists is Brahman which is limitless.

SLOKA 34

vijiGYaasyatayaa yaJNcha vedaanteShu mumukShibhiH .
samarthyate.atiyatnena tadbrahmetyavadhaaraya .. 34..

Pada artha:

Avadharaya : ascertain
Tat: that
Brahma iti : to be Brahman
Yat cha: which is
Atiyatnena: very carefully
Samarthate: as the object of search
Mumukshubhihi: on the part of those whose desire liberation

Come to the conclusion that Brahman is the one which has been very carefully established in the Upanishads as the object of search on the part of those who desire liberation.

The Guru is this sloka is explaining Brahman as the ultimate goal. It is the only object of desire for those whose seek liberation. A seeker must overcome all desires of external objects and the only desire permissible for a seeker is that of the Brahman, not the ordinary temporary happiness obtained from money or sensual pleasures but the Bliss infinite which is the very nature of Self, the Brahman. Brahman is thus described here as that which all mumukshu desire.

Every one has a goal in life but what is that which everyone aims at? It is undoubtedly happiness or bliss. A seeker or a wise one who knows the illusory nature of the world and one who knows that the objects of world would lead only to misery never aims only for such temporary happiness but for the eternal happiness. The source of happiness, which is verily Bliss, the knowledge of Self is what all seekers aspire for. That very happiness which everyone seeks out, which is but Self is described here as Brahman.

Here the Guru is also explaining to the disciple that the wise always desire for that which is ever lasting and infinite. All the sadgurus and the scriptures hence instruct seekers to carefully discriminate between the reality and non reality and desire only that which is real. The only thing worthy of being desired is that Bliss. Such Bliss which all seekers search for is the ‘Tat’ or Brahman. Here we have to remember that it is not any object or that which can be ‘searched’ and ‘got’, but the very nature of Brahman which is but Atman or Self. The Guru hence instructs to ascertain that Bliss which is so desired for, which is the object of desire of mumukshutvam, which is verily Bliss as Brahman.

Hari OM.

With regards,

Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God

Sloka 31 and 32

SLOKA 31:

sarvaGYatvaM pareshatvaM tathaa sampuurNashaktitaa .
vedaiH samarthyate yasya tadbrahmetyavadhaaraya .. 31..

Pada artha:

Avadharaya: Ascertain
Tat:That
Brahma iti: to be Brahman
Yasya: whose
Sarvajnatvam: all knowingness
Para-Ishatvam: Supreme lordship
Sampurna-shaktitaa-all powerfulness
Samarthyate: are supported
Vedaihi: by the Vedas

Learn that Brahman is the being which has been proved in the Vedas to be all knowing, all powerful and Supreme Lord of all.

In the pervious slokas, the guru explained to the disciple the real meaning of the word ‘TVAM’ of the Mahavakyas. The guru instructed the student to ascertain the real nature of Atman in many ways. All the wrong notions of the Self were removed and the true nature of Self was revealed by the Guru.

From this sloka, we shall learn the real meaning of ‘TAT’ of the Mahavakyas. The Guru here is explaining that the ‘TAT’ is the Brahman who is explained in the Vedas as ‘existence’ and also proved as all knowing, all powerful and Supreme lord of all.

In this Sloka, Brahman is described as the efficient cause of the universe. The all knowingness, all pervading and Supremeness of all are the qualities of Ishvara who is but Brahman. Brahman is the origin and substratum of all the creation and it is but Brahman which is described as all controller Ishwara through various forms in the puranaas also.

Brahman is that which is all knowing. It is that knowing which there is remains nothing else to be known and that which is everything. Brahman as we have learnt is verily existence and consciousness hence Brahman is also described as the all knowing.

The guru here also mentions that Brahman has been proved as thus by the Vedas which are the ultimate pramanas and hence there should be no doubts in ascertaining the nature of Brahman as thus. The importance given to scriptures as the ultimate authority is clearly seen here.
Brahman is described in the scriptures as not associated with anything as it is non dual. Hence it has to be all knowing and all powerful. It has to be known that all that exists is but Brahman which is non dual and verily existence and the substratum of the entire world. The Brahma sutras also point out Brahman as "that from which origin etc. of this world proceeds." It is the ultimate cause of all creations and is hence the all powerful, supreme controller of all.

The Guru is hence explaining to the student to without doubt ascertain that That Brahman in whom there is all birth, existence and destruction of all the creations and hence is the all powerful Supreme lord of all is denoted by the word ‘TAT’ in the Mahavakyas.

SLOKA 32:

yajGYaanaatsarvaviGYaanaM shrutiShu pratipaaditam.h .
mR^idaadyanekadR^iShTaantaistadbrahmetyavadhaaraya .. 32..

Pada artha;

Avadharaya: ascertain
Tat: that
Brahma iti: to be Brahman
Yat jnaanat: by knowing which
Pratipaaditam: it is proved
Shrutishu: in the shrutis
Mrut-aadi-aneka-drushtantav: by means of several examples of earth etc.
Sarva vigjaanam: everything is known.

Ascertain that Brahman is what has been established in the srutis by means of several examples of earth etc. as one which, when known, makes a man knower of everything.

In the previous sloka, we learnt the Brahman as the all pervading, all knowing controller from the Guru. In this sloka, the Brahman is shown as the material cause. The Guru is again instructing the student here to know Brahman when known makes known everything which is established in the Shruti also through various examples. We can here clearly see that a Sadguru never deviates from the Shruti. The Guru is again giving reference to the Shruti and instructing the student to know the real meaning of Brahman as per the scriptures.

The scriptures explain Brahman as that by knowing which everything is known, that by which unheard becomes heard and un-thought becomes thought and that not understood becomes understood. By this it means that everything can be known by knowing ones true nature, as everything is but Brahman.

The guru is here giving examples from the scriptures. Just as by knowing a single lump of clay all the objects made of clay can be known since in all objects clay alone is real and the objects are nothing but various names and forms of the same clay. Through a single ingot of gold, all the objects made of gold can be known, as even though the ornaments are distinguished as bangle etc. the reality in them is only the gold and they are but names and forms of gold. Similarly, by knowing Brahman everything can be known everything.

All the names and forms perceived and all that exists has to be known as Brahman only. It is the substratum of the entire universe and all the creation. When this underlying Reality in known, then all the names and forms will also known. A goldsmith would see all objects as Gold only and irrespective of the name or the form, by knowing the nature of Gold, all the Gold objects will also be known by him. Similarly, when Brahman which is the ultimate reality and the ultimate cause is known, there remains nothing unknown.

Hence it is said that by knowing Brahman, one attains the highest and the Shruti thus instructs that Brahman is THAT knowing which everything becomes known. The Guru here is instructing the student to know Brahman which is explained through such examples as that which is the substratum of all names and forms.

Hari OM.

With regards,
Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God

Sloka 29 and 30

SLOKA 29:

nirastaasheShasaMsaaradoSho.asthulaadilakShaNaH .
adR^ishyatvaadiguNakaH paraakR^itatamomalaH .. 29..

SLOKA 30:

nirastaadishayaanandaH satyapraGYaanavigrahaH .
sattaasvalakShaNaH puurNa paramaatmeti giiyate .. 30..

pada artha:

Nirastha-ashesha-samsara-doshaha: The being who is absolutely free from all taints of transmigratory existence
Asthula-aadi-lakshana: who is defined as neither gross etc.
Adrushyatva-aadi-gunakaha: who has the qualities of not being seen etc.
Paraakruta-tamaha-malaha: who is ever free from taint of darkness
Nirastha-atishaya-ananda: beyond whom there is not a greater bliss
Satya-prajnana-vigraha: who is the embodiment of existence and knowledge
Sathsva lakshanaha: and who is defined as Existence,
Poornaha: and all pervading
Geeyate: is well known
Parama Atmaa iti: as the universal Self.

The all pervading being, absolutely free from all impurities of transmigratory existence, defined in the Upanishads as ‘Not Gross etc.’ having the qualities of not being seen and so on, ever free from the taint of darkness, having no greater bliss than Itself, the embodiment of Existence-knowledge and having existence for its peculiar definition is well known an vedanta to be the universal Self.

By the pervious sloka, we learnt the two methods by which Brahman is pointed out, i.e. by the positive and the negation method. Here in the first sloka, the Guru explains Brahman by the negation method and by the positive method in the second sloka.

The first sloka explains Brahman as who is absolutely free from all taints of transmigratory existence. From Laghu vakya Vritti, we have learnt that it is only Jeeva that undergoes all the pains pleasures and also life death etc. due to the adjuncts of the mind, body etc. the Brahman who is free from all adjuncts and is nondual is thus free from all taints of migratory existence. It is unchanging and verily existence. The Guru is thus explaining Brahman thus by negating everything that is tainted by birth, death.

Brahman is also that which cannot be defined as ‘this’ or ‘that’. It cannot be characterized as gross, subtle etc, nor is that who can be seen or heard or perceived. The Upanishads say that "The seer cannot be seen, the hearer cannot be heard etc." Brahman is not any object that it can be perceived by the senses, but verily the subject. Hence all the objects of the world that can be perceived by the indriyas and can be characterized are negated by this.

Brahman is next explained as not that who is tainted by any darkness. Here we can take darkness as ignorance. The adviteeya Brahman is ever blissful, verily Existence-knowledge and such a Bliss that is untainted from all misery. Also Brahman is Self Illumining., Scriptures describe Brahman as that which is devoid of all qualities and that due to which everything is illumined, including the sun, fire and stars. It is self illumining. Thus the guru is instructing the student to know Brahman by negating all those affected by the darkness.

In the next sloka, the positive approach is taken by describing Brahman as beyond whom there is no other Bliss. This would mean that it has to be the ultimate, one and only and complete. Only completeness or perfection can be such bliss. Also any duality would mean limitations and hence incomplete and temporary happiness only. But Brahman is described as that beyond which there is no greater Bliss. Hence it has to be inferred that Brahman is verily Existence-consciousness and Bliss which has to be the ultimate non duality, i.e. one and only and hence all pervading. The Guru here is instructing the student to know Brahman as that which is described as ‘Existence’ by the vedanta.

We shall learn this in detail in the next slokas.

Hari OM.

With regards,
Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God