Friday, May 19, 2006

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.


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.


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


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