Tuesday, May 16, 2006

Sloka 41 and 42


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.


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


Blogger vedanta said...


The last statement stating that "the indirect meaning can be taken as the direct meaning" is wrong -- indirect meaning can never be taken as the direct meaning. But it is just that when direct meanings of words fail to give any import to a sentence, we have to take the indirect
meaning -- that's it & nothing more. Here too, we take the indirect meaning of words to make the sentence meaningful & not indirect meaning is taken as direct meaning.


Let a moment not pass by without remembering God

9:14 AM  

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