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
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
posted by vedanta at 5:53 AM
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