Vakya vritti

Summary and Conclusion:

2006-06-06T04:20:00.000-07:00

Hari OM,

By bowing down to that unlimited absolute consciousness which is but the Self manifested as all names and forms, and by prostrating to the Guru by whose grace the ever present Blissful Self is realized as the substratum of all forms, lets conclude learning of Vakya vritti in the group by summarizing the work.

Acharya Sankara explains the Mahavakya “Tat Tvam Asi” in Vakya Vritti through the dialogue between a student and the teacher. After realizing the futility of trying to find happiness in the world, and endowed with self control and other virtues, a student approaches the Sadguru and asks about the easiest way to be freed from the miseries. The teacher then in the work answers to the question which is what every one wants to know. “What is it that liberates one from all the misery and How can one get eternal happiness without much trouble?” The guru replies as “The knowledge of the identity of the individual Self and the universal Self, originating from the vedic sentences such as ‘Tat Tvam Asi’ etc. is the means of liberation.”

The disciple then asks who that individual Self is and who is the Universal Self the Guru mentioned and how can they be identical and how can the sentences like ‘Tat Tvam Asi prove their identity? To this, the Guru patiently replies as the questioner who is asking “Who am I “ by this question itself is the individual Self and also the universal Self.

Still confused, the student confesses that the meaning of the sentence is not clear as the words that make it up itself are not clear. Hence the guru, with compassion starts explaining in detail the meaning of ‘Tat’ and ‘Tvam’ of the Mahavakyas and how the vakya explains their identity. Thus starts the work “Vakya Vritti” where Acharya Sankara, beautifully explains the meaning of the Mahavakya in detail.

The teacher first starts explaining about the nature of the Self indicated by word ‘Tvam’ and asks the student to give up the misconception of identifying self with the gross and the subtle bodies and to know Self as only the witness. The ever present atman is here explained as only a witness. The gross body which is so misunderstood as Self is nothing but also a modification of ether and the other elements just like a mud jar or any other form. The Guru hence explains that the perishable body which is made of the five elements can never be the ever present Self.

But is not easy for a seeker who still has the ego of the body and a active mind, to be convinced of the nature of Self as distinct from the body, senses and the inner organs. So to explain this more clearly, like the embolic palm on ones palm, the guru further explains the nature of Self as distinct from the gross and the subtle bodies through logic and experience.

“Just as the seer of the jar is different from the jar itself, just as the witness of the actions is different from the doer and the actions itself, the Self which is described as the ‘sarva sakshin’ in the scriptures has to be known clearly as the witness which is distinct from all the objects of the world including the physical body, the mind intellect, senses and other internal organs. It has to be known as that which is always present only as the witness and hence untainted by all the actions. It is only due to ignorance and the ego that the gross body and subtle bodies are mistaken as the Self and hence arises all the miseries.” Thus the Guru asks the student to ascertain the Self as that distinct from all the senses, vital airs, inner organs and the gross body made of five elements.

After explaining by logic, the guru explains about the Self illumining nature of the Atman by showing through experience. Atman is self illumining and needs no external help to prove its existence nor is there need of any logic since it is verily consciousness and existence. It is always present only as an illuminator. Hence the Guru explains that it is only the consciousness because of which the causal and the subtle bodies appear as sentient. The Atman pointed out by ‘Tvam’ is explained as that which illumines the modifications of the mind, i.e. the thoughts. By experience we know that there must be a immovable illuminating witness to all the thoughts also that thoughts such as “My mind went somewhere and came back” etc. can be acknowledged. It is only because of this sentient Self that the all the thoughts and the three states of waking dream and sleep are illumined.

Hence the Guru thus by logic, experience and scriptures proves to the student that the Self which is the illuminator and the witness is distinct from the objects illumined.

The guru also instructs the student to know that dearest of all, the Atman, by removing the wrong notion of attachment to all objects and to renounce the desires which lead to all the miseries. Consciousness which is of the nature of a witness is what is meant by the word ‘thou’. Thus the Guru explains about the illusory and insentient nature of the objects of the world, and explains the real meaning of Self or ‘Tvam’ as that consciousness which is the substratum of all the objects.

After this, the Acharya starts the explanation for ‘TAT’ i.e. ‘That’ in the mahavakya. Brahman is then explained by both the positive and the negative methods as explained in the Upanishads. To know that ultimate reality, the Upanishads have used two ways to ascertain the nature of Brahman. This is what the guru mentions here. One is the positive method and other, the negative method. The positive method is directly pointing out to the very nature as SAT-CHIT-ANANDA i.e. existence-Consciousness-Bliss, which would also invariably also lead to the conclusion that Brahman is one with out the second.

Brahman can also be inferred by negation as “not this not this”, i.e. by the negation method. Upanishads hence describe Brahman as not that or nothing that is sensed or nothing that is grasped, or nothing that is expressed by words but that which is the subject. By eliminating all the objects that can be sensed, expressed, all those that are impermanent are negated and known only as superimpositions on the Self. Ultimately, thus by this method, only the negator remains after negating all the objects. The Guru thus instructs the student to know Brahman as that negator who is also known as the Atman, who is ever existence, sentient and ever blissful and hence verily Brahman.

Brahman is then explained in the work as that all pervading being, who is absolutely free from all impurities of trans migratory existence, and who is defined in the Upanishads as ‘Not Gross etc.’ having the qualities of not being seen and so on. Brahman is ever free from the taint of darkness, and has no greater bliss than Itself.

The Guru also explains Brahman as the efficient cause of the universe. The all knowingness, all pervading and Supremeness of all, which are the qualities of Ishvara is also explained as Brahman. Brahman is explained as the origin and substratum of all the creation and as both the material and efficient cause of the creation. It is but Brahman which is described as the all controller Ishwara through various forms in the puranaas also.

The guru instructs the student to ascertain that Brahman is the one which has been established in the Upanishads as the object of search for all those who desire liberation.

Thus after explaining the meaning of ‘Thou’ and ‘That’, the teacher next explains the meaning of the sentence ‘Thou art that’. The meaning of the Mahavakya is not to be misunderstood as indicating an association of the Brahman or Atman but as indicating their identity only. The Teacher instructs the student to be sure that by the sentence in no way conveys the meaning of the Brahman is qualified by the Atman or vice versa. What appears to be the individual conscious Self or the Atman is the nature of Bliss without a second i.e. Brahman and Brahman is none other than the Atman. Hence the Guru is asking the student to remove all misconceptions of “Thou” meaning something other than Brahman. Once the identity of these is known then the Self alone stands as the all pervading bliss without second.

The Guru then proceeds to explain the right way of interpreting the Mahavakya. Sentences such as "Tat Tvam Asi" etc. establish the identity of what are indirectly expressed by the two words "thou" and "that". In sentences such as these, when there is an inconsistency when the direct meaning of the words is resorted to, then the indirect meaning has to be taken. The taking of an explanation by implication, or what is called an indirectly expressed meaning is called as ‘Lakshana’.

And the Guru explains that the only kind of explanation by implication that may be employed in interpreting sentences like ‘Thou art That’ is by using such a lakshana 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. The Guru also explains the same using examples such as “He is this” etc. When the indirect meaning of the words is taken then the inconsistencies of time etc. are all removed and the true meaning of the sentence which is the indivisible, non dual Brahman alone is understood.

After explaining these, the Guru next explains about the kind of sadhana to be done. The Guru instructs the student that such a one desiring such eternal bliss 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. When this knowledge becomes firm by the grace of shruti and the teacher then, the ignorance, which is the cause of the whole of this trans migratory existence absolutely negated forever. This indirect knowledge gained from the sruthis leads to direct knowledge. such a seeker with, the gross and subtle bodies dissolved, freed from the subtle elements and released from the chain of actions, gets immediately liberated.

Ultimately, the import of the work is that it is this knowledge of the identity of Brahman and Atman alone which is ever present but covered by the ignorance, which is known again by such statements as ‘Tat Tvam Asi’ is that alone that removes all the illusory bonds of the world and hence its miseries.

It is the aim of every life, goal of every seeker to gain this direct knowledge which removes all duality. Thus, for a seeker there is never the end of learning till there is no learning at all, i.e. till that is known knowing which everything else becomes known. Hence let’s continue learning in the group through another work of Acharya Sankara “Atma Bodha’ very soon. May the Grace of guru lead us to this knowledge.

Hari OM

Sloka 51 and 52 and 53

2006-05-31T20:19:00.000-07:00

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

2006-05-31T20:18:00.000-07:00

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

2006-05-25T08:23:00.000-07:00

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

2006-05-19T05:53:00.000-07:00

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

2006-05-19T05:51:00.000-07:00

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

2006-05-16T09:53:00.000-07:00

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

2006-05-12T09:13:00.000-07:00

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

2006-05-10T08:00:00.000-07:00

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

2006-05-08T08:27:00.000-07:00

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

2006-05-04T20:16:00.000-07:00

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

2006-05-03T20:08:00.000-07:00

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

2006-05-03T20:06:00.000-07:00

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

Sloka 27 and 28

2006-04-26T09:50:00.000-07:00

SLOKA 27:

dehendriyamanaHpraaNaahaN^kR^itibhyo vilakShaNaH projjhitaasheshaShaDbhaavavikaarastvaMpadaabhidhaH .. 27..

Pada artha:

Tvam-pada-abhidaha: what is meant by the word ‘thou’
Vilakshanaha: is quite distinct
Deha-indriya-manaha-pranaha-ahumkrutibyaha: from the body, the senses, the mind, the vital force and the ego,
Projita-ashesha-vikaraha: and is absolutely free from all the six changes to which all the non conscious things are subject.

What is meant by the word ‘Thou’ is quite distinct from the body, the senses, the mind, the vital force and the ego, and is absolutely free from the six changes to which all the non conscious things are subject

By this sloka, the teacher completes explaining the discrimination of the Self from the subtle body. The Guru is here again explains the nature of the Self as distinct from the subtle bodies and also from all the objects in the world as it is free from all modifications.

The guru here is explaining that the Self does not undergo the six changes that all the insentient objects undergo. All objects of the world that are temporary and prone to change will undergo these six changes. These are called as Shadroomi. They are janma-birth, astitva-existence, vriddhi-growth, parinaama-change, apakshaya-disease and Naasha-death. It is very well known from our experience also that anything that is born has to perish. This is applicable to all the objects and the world itself, since these are ever changing, they will be prone to all these changes and hence will eventually perish also. Thus the world and all its objects including the gross, subtle and causal bodies have to be known as temporary and illusory only.

But Atman is verily existence-consciousness-bliss and hence which is ever existing and thus beyond the birth and death. The Self has to be known as that which is beyond time and all modifications. Only that which is unchanging and ever present can be real. Only that which is ever present is conscious of its existence, any object that is prone to these changes has to be insentient and unreal only and also all insentient objects are prone to these six changes. Thus it has to be known that the only reality is the Atman.
We can take the gross body for example, one may say “I was born in this day”… “I was grown up here” etc. etc.. if we analyze, there is a I present in each of these and it is ever present. Even to say that birth, growth or death has taken place there has to be a ever present witness distinct from it. Hence as we have learnt in previous slokas also, the sentiment Self has to be known as free from all the changes that the insentient objects are prone to.

The Guru hence repeats this here again in this sloka as this discrimination must be made very clear before one tries to understand the sentence “Thou art that”

SLOKA 28:

tvamarthamevaM nishchitya tadarthaM chintayetpunaH
atadvyaavR^ittiruupeNa saakShaadvidhimukhena cha .. 28..

Pada artha:

Evam: thus
Nishitya: ascertaining
Tvam-artham: what is denoted by the word “thou”
Chinteyet punaha: one should think over again
Tat artham: what is meant by the word “That”
Atat-vyavritti-roopena: by way of negating what is other than “that” (Brahman)
Cha: and also
Sakshaat vidhi mukhena: directly in the positive method

When the meaning of the word “Thou” is thus ascertained one should think over what is meant by the word “That” by negating what is other than Brahman and also according to the direct positive method.
In the previous slokas, we learnt the real meaning of ‘Tvam’ or ‘Thou’. After knowing the real Thou and ascertaining the nature of Self, the Guru is next instructing the disciple to know the meaning of ‘That’ which is the Brahman through the positive and negation methods.

Brahman is not something that can be described in mere few words not can it be pointed out only as this or that. The Upanishads describe Brahman as that which gives power of speaking and not just that which is worshipped as ‘THIS’ i.e. as any name or form of God. We can never define Brahman by describing the qualities which are again obtained by various objects of the world. To explain this, lets take example of a flower.. How to describe a flower? That it is red in color, it smells nice etc. but these qualities of red color, sweet smell etc. are those known only by other objects of the world and through senses only. Hence to explain Brahman which is the substratum of this illusory world and all the senses itself, would not be possible. Thus we cannot describe or give proof to the existence of Brahman, it is that from which everything else has come. Hence it is impossible completely define what it is by mere words or proofs.

To know that ultimate reality, the Upanishads have used two ways to ascertain the nature of Brahman. This is what is mentioned by the guru here. One is the positive method and other, the negative method. The positive method is directly pointing out to the very nature as SAT-CHIT-ANANDA i.e. existence-Consciousness-Bliss. These would invariably also lead to the conclusion that Brahman is one with out the second. We also have to remember that these are not the characteristics of Brahman but verily Brahman. And neither can Brahman be described as only existence or only consciousness or just bliss. One would be definitely lead to the other two also. Hence Brahman is described by the positive method as Satchitanandam.

Since Brahman cannot be defined as ‘This’ or ‘that’ nor pointed out as it is the proof of all proofs, we can only infer as THAT because of which everything else is by negating everything else.. This method of negation is called the negation method or Neti Neti (not this, not this) method. Brahman can only be inferred by negation as not this not this or not that or nothing that is sensed or nothing that is grasped, or nothing that is expressed by words. Thus by eliminating all the objects that can be sensed, expressed or all those that are impermanent are negated and known only as superimpositions on the Self. Only the negator remains which is known as the Atman, who is ever existence, sentient and ever blissful and verily Brahman.

The Guru hence in this sloka is instructing the disciple to first ascertain the nature of Self or Self indicated by ‘TVAM’ and then by these methods, ascertain the nature of Brahman indicated by ‘TAT’ in the Mahavakyas and thereby ascertain their identity. Let us learn these two methods in detail in 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 25 and 26

2006-04-24T05:07:00.000-07:00

SLOKA 25:

parapremaspadatayaa maa na bhuvamahaM sadaa .
bhuuyaasamiti yo draShTaa so.ahamityavadhaaraya .. 25..

padartha:

Saha drushta: the seer
Paraprema aasmpadatayaa: the object of supreme love,
Yaha aham maa na abhyuvam : regarding whom there is the earnest desire ‘may I never cease to exist’
Sadaa bhooyaasam iti: may I always be
Avadharaya iti: ascertain this.

Do ascertain the fact that you are one with the seer, the dearest of all for whose sake persons and things such as children and wealth are dear and with regard to which there is the earnest desire may I the object of supreme love, always be and never cease to exist.

In the previous slokas we learnt that the Atman is the sole illuminator and witness and hence distinct from all the objects perceived, The Guru is here explaining to the student that it is only the Atman that is dear to everyone. It is the Self for whose sake, money, children, spouse and all the objects become dear.

If we analyze the desires of the mind carefully we can see the truth in this statement. The goal of anyone would be to happy, we desire for something only because it brings happiness. No one would ask for anything that brings sadness., hence all the gold, money etc, are sought out only for this happiness, if we say that "I work for others, I want this for my parents etc." then too we can observe that there is ‘our’ happiness in that also, when the people we want are happy we become happy due to the associations with them. Hence ultimately everything is the world is done for one’s happiness only. The only true love thus is the love towards Self, the dearest of all.
The Brihadaranyaka Upanishad deals in detail regarding this and says that "The husband is loved not for the sake of husband but for the sake of Self.. It is only for the desire of the infinite, which is the Self that everything appears to be desirable." Thus all objects in the world are loved only for the sake of Self, which is the verily bliss and hence the source of all happiness. The guru is hence saying here that the Self is that for which everything becomes dear.
It is only for the Self that the wealth and other objects are dear, Its only when the illusory ego associates these objects to the Atman that objects become dear. As Swami Vidyaranya says beautifully in Panchadasi 7th chapter, A seeker must hence not attach oneself too much to objects, as the main point behind all such attachment is not the love of the objects but the Self which is verily happiness. Swami Vidyaranya hence points out that for a seeker, the affection for this supreme happiness must be as firm as the affection that ignorant ones have towards sense objects.

Hence the guru is here asking the student to know the dearest of all, the Atman by removing the wrong notion of attachment to all objects and thus renounce the desires which lead to all the miseries.

SLOKA 26:

yaH saakShilakShaNo bodhastvaMpadaarthaH sa uchyate .
saakShitvamapi bodhdR^itvamavikaaritayaatmanaH .. 26..

Pada artha:

Bodhaha: consciousness
Yaha saakshi lakshanaha: which is of the nature of witness
Saha uchyate : is
Tvam pada arthaha: what is meant by the word thou
Saakshitvam: the witnessing power
Api: is again
Vodhrutvam: knowingness
Aatmanaha: on the part of the Self
Avikaaritayaa: as one free from all changes

Consciousness which is of the nature of a witness is what is meant by the word ‘thou’. Witnessing again is nothing but knowingness on the part of the Self as one devoid of all changes.

In the previous slokas we learnt that the self is the witness and illuminator. In the next two slokas, the guru explains the meaning of ‘Thou’ in the Mahavakyas. Here the guru is explaining that the real nature of Thou, or Self which was proved as the ever present witness and illuminator of everything is but the consciousness. Hence the Tvam or Thou in the Mahavakyas refer to that ever present consciousness which is the witness to everything.

It was explained that the Self is but a witness to everything and to ascertain the real nature of Self. Here in this sloka, the teacher is also explaining the nature of witness hood. By saying that the Self is a witness, it means that the consciousness which is verily Self is devoid of all changes. As we have leant that the witness can be only that which is unaffected by all the changes and is ever present as a unchanging reality, by the witnessing nature, it only means that the Self is ever present and is devoid of any changes. All changes are superimposed on the witness, which is action less. Like the sun that illumines everything but is still unaffected by the changes, the Self illumines all the modifications of the mind, intellect and the body and yet is only a witness to them. This illumination is what is called as knowing here. Hence by the word witness, it only implies that the atman is devoid of all changes yet is the substratum of all the changes. Self is that though illuminator of all the changes is ever present as only a unchanging witness.

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 23 and 24

2006-04-23T20:12:00.000-07:00

SLOKA 23:

ghaTaavabhaasako diipo ghaTaadanyo yatheShyate .
dehaavabhaasako dehii tathaahaM bodhavigrahaH .. 23..

Pada artha:

Yatha: just as
Deepaha: a lamp
Ghata avabhaasakaha: that illumines a jar
Ishyate: is accepted
Ghatat anyaha: as different from it
Tatha: so
Aham: I
Bodha vigraha: consciousness itself
Dehi: the Self
Deha avabhaasakaha: the illuminator of the body (am different from the body)

You should know that you, the Self as embodiment of the consciousness are the illuminator of the body and there fore quite distinct from it, just like a lamp illumining a jar, which is known to be different from it,

The Self as we have learnt is different from the previous slokas is different from the gross, subtle and the causal bodies. In the previous slokas, the guru explains to the student nature of atman as the witness and hence to ascertain that the Self is not the doer of all the actions. In this sloka, we learn nature of the Self as the all-illuminator. Just as the lamp that illuminates is different from the jar illumined, the illuminator and the illumined must of necessity be different from each other. Hence the Self which is verily consciousness due to which all the objects are perceived must be different from all the objects.

As we have also learnt in the Laghu vakya vritti Sloka 8, the consciousness which is self luminous though being the illuminator of all the objects (and their qualities) through the medium of adjuncts, like the intellect etc. can never be a subject of all modifications. Hence the teacher here is asking us to ascertain that "You are distinct from all the objects perceived as you are that sole illuminator".

Even the gross body, the mind, intellect and their modifications are illumined by the supreme consciousness only. The Upanishads proclaim Self as that which illumines the sun and the fire also, everything are illumined only by this and everything exists only due to the consciousness. The teacher is thus showing to the student that the Self which is the witness and illuminator of everything can never be the gross objects.

SLOKA 24:

putravittaadayo bhaavaa yasya sheShatayaa priyaaH .
draShTaa sarvapriyatamaH so.ahamityavadhaaraya .. 24..

Pada artha:
Aham: I am
Saha drushta: one with the seer
Sarva priyat6amaha: the dearest to all
Yasya sheshataya: for whose sake
Bhavaha: persons and things
Putra-viithi-adaya: such ass children wealth etc.
Priyaha: are dear

Do ascertain the fact that you are one with the seer, the dearest of all for whose sake persons and things such as children and wealth are dear

...Explanations with Sloka 25...please refer next post

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 21 and 22

2006-04-17T20:19:00.000-07:00

Hari OM to all,

Firstly thanks to Lord for all the doubts and answers about the existence of the mind. And also pardon for the long break in learning the slokas. I pray to Lord to give us strength to overcome all obstacles and to aid us dissolve all the confusions. Let the mind always be fixed on the thought of reality alone.

To recap, in the last slokas, we were learning from the guru, the only way to overcome all the sorrows of the world is by knowing the reality, by knowing the true Self. The guru is explaining the import of Mahavakyas to the student by instructing the student to know the Self as that which is beyond the senses, mind, body and intellect. The teacher is asking the student here to ascertain the true nature of Self as that which is the illuminator of everything, which is only a witness to all the actions. Let us now move on to the next slokas.

SLOKA 21:

agamanme mano.anyatra saamprataM cha sthiriikR^itam.h .
evaM yo vetti dhiivR^ittiM so.ahamityavadhaaraya .. 21..

Pada artha:
Aham: I am
Saha: he
Yaha: who
Vethi: knows
Dhee-vrittim: the functions of the intellect
Evam: such as
Me: my
Manaha: mind
Agamat: went
Anyatra: elsewhere
Cha: and
Sthirikrutam: it is brought to rest
Saampratam: now
Avadharaya iti: ascertain that
Have no doubt about the fact that you are not other than the consciousness which is the Self illumining the modifications of the mind such as ‘my mind went elsewhere but it is now brought to rest’,

In this sloka, the guru is explaining the nature of Self as the light illumining all objects. It is only because of the consciousness that the intellect can function. It is only because of this consciousness that we can witness the changes in the mind and the intellect. Experience and logic says that there should be something constant, unchanging and ever present witness to acknowledge the changes. Hence to say that “I had this thought or I was thinking that etc.” the ‘I’ has to be constant, immutable and should be a witness. And that which witnesses all the changes of the mind and hence the entire world is the Atman. The nature of this ‘I’ has to be known as only a witness. Hence the Guru is here telling the student to be sure of the nature of Self as only the witness and illuminator. It is the consciousness due to which the insentient intellect also appears to be conscious.

Here we can recall the 6th sloka of Laghu vakya vritti. Just as the water heated by the fire gets the heat to scald a body, similarly, the intellect illumines the objects only due to the consciousness that illumines it. Hence, One has to know Self as neither the body, nor the mind, nor the senses, nor the vital airs nor the combination of these, but as that which illumines all these and that due to which all these appear to be conscious.

In the next sloka, the guru explains Self as that which is beyond the three states of waking, dream and sleep which we shall learn on next.

After explaining the Self as that which is distinct from the three illusory bodies, i.e the gross, subtle and the causal bodies, the guru here is explaining to the student that the Self as related to the three states.

SLOKA 22:

svapnajaagarite suptiM bhaavaabhaavau dhiyaaM tathaa .
yo vettyavikriyaH saakShaatso.ahamityavadhaaraya .. 22..

Pada artha:
Aham: I am
saha: he
yaha: who
avikriya: changeless by nature
saakshaat: and directly cognized
vethi: knows
swapna jagarite: dream, waking
suptim: and deep sleep
tatha: and also
bhava abhavav: the appearance and disappearance
dheeya: of the intellect
avadharaya iti: ascertain this.

Make sure that you are the changeless Self immediately cognized that illumines the three states of waking, dream and deep sleep as well as the appearance and disappearance of the intellect and its modifications.

The Self is discriminated here from the states of waking, dream and deep sleep, and also from the intellect and thus it is shown to be distinct from all of them. Atman is that which exists beyond the three states. Let us first know what these three states are. The waking state or the Jagratha avastha is that when all the senses are active and aware of the external world. Dream state or Swapna Avastha is that when the experiences of the waking state as impressions on the mind take form of the objects and the observer also. The Deep sleep state or the Shushpta avastha is when the gross and subtle bodies are absorbed in their source, i.e. the causal body. At this state, there are no senses, no mind nor the thoughts. The Self is a witness only to the ignorance at this deep sleep state. Atman who is always distinct from the three bodies remains always as a witness to the various activities in the three states.

One may say that "I dreamt this", "I had a good sleep", "I see this" etc. This is possible only of there is a witness distinct from the doer at all the three states. The Self is hence described here as the illuminator of all the three states.

It is only the jeeva which goes through all these states. As we have learnt in the technical definitions of Mahavakyas, it is only the jeeva that assumes the three bodies and becomes the Visva, Taijasa and Prajna, but the Brahman which is the substratum of this jeeva remains unchanging. The Guru here is explaining to the student to ascertain that Self is the Brahman which is unaffected by all the three states and is here asking the student to know for sure the Atman as the witness to the three states.

The Atman is also described as that which is the witness to the activities of the intellect. In the deep sleep state, there are no thoughts nor the intellect. The intellect along with the anthah karanas are absorbed into the causal body. Hence the Guru here says, You are that witness to this appearance and disappearance of the intellect and hence neither the intellect but nor the experiencer of the three states but the all illuming Atman distinct from them.

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 19 and 20

2006-04-14T08:20:00.000-07:00

SLOKA 19:

anaapannavikaaraH sannayaskaantavadeva yaH .
budhdyaadiiMshchaalayetpratyak.h so.ahamityavadhaaraya .. 19..

Pada artha:
Aham: I am
Saha: He
Yaha: who
Anapannavikaaraha san: changeless by nature
Pratyak: the Inner most Self,
Chaamayet: puts into motion
Budhhi aadin: the intellect etc.
Ayaskaantavat eva:as the loadstone (does iron)
Avadharaya iti: ascertain this

Have the firm conviction that you are the changeless Innermost Self that moves the intellect etc. like the lodestone moving the iron.

The Guru in this sloka explains to the student to know the Self as the changeless substratum. It is that due to which all the senses and the intellect can function. Like a lodestone that can move heavy iron, the Self is that which illumines everything and is substratum of the entire world. The heavy iron which may be hard to be moved in any way can be easily moved by a magnet or a lodestone that itself is stagnant. Similarly, the Self though changeless, is that in which this world takes birth, flourishes and dies.

Self is here proclaimed as unmoving and changeless, Atman is nirvakara i.e. with out changes. Only that which takes birth and dies undergoes changes, but the Self which is ever present and eternal and is verily existence cannot be prone to changes. It is also all pervading and one and only. Hence the guru here says that the Atman is changeless and is ever present as a substratum to the changing intellect. Just as a lodestone that is capable of moving iron though unmoving and without undergoing any changes itself, the Self though changeless is substratum of all the changes of the world.

SLOKA 20:

ajaDaatmavadaabhaanti yatsaannidhyaajjaDaa api .
dehendriyamanaHpraaNaaH so.ahamityavadhaaraya .. 20..

Pada artha:
Aham: I am
Saha: He
Yat-sannidhyat: by whose proximity
Deha-indriya-mana-pranaha: the body, senses, the mind and the vital force
Jadhaha: though non conscious
Abhaanti: appear
Ajada-aatmavat: to be conscious like the Self
Avadharaya iti: ascertain this

Come to the conclusion that you are identical with the entity owning to whose proximate existence the body, the senses, the mind and the vital force, though non-conscious, appear to possess consciousness like that of the Self.

It is really the consciousness of the Self that makes the body, the mind etc. appear to be conscious, like the fire making a read hot piece of iron look like fire.

In this sloka, the guru is gain explaining the nature of the Self as the illuminator of all the inner organs and the body. As we have leant in the 18th sloka, the Self is that owing to whose proximity, even the non conscious entities such as the mind, vital forces etc seem to function and possess consciousness.

Let us recall from the first sloka of Mahavakya viveka of Panchadashi, that the Self is that by which the eyes see, ears hear, tongue speaks, That is the consciousness. The body and senses are thus able to function only because of this consciousness. It is only when they become associated to the consciousness through the inner organs that they function. The senses and the inner organs can function only when there is some one conscious about them, only when there is consciousness that the body is present. This can be demonstrated very well by the anvaya vyatireka yukti. When there is consciousness and the inner organs are active, then there are all physical and emotional feelings, but when there is no consciousness, the body is equivalent to a log. It becomes but another senseless object once there is no consciousness, like in death.

The Upanishads also proclaim the Self as that by which gives word the power of speaking.. Thus Atman is the illuminator, because of which all everything exists. It is this consciousness only because of which all the insentient objects also seem to function.

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 17 and 18

2006-04-06T20:16:00.000-07:00

SLOKA 17:

saMghaato.api tathaa naahamiti dR^ishyavilakShaNam.h .
draShTaaramanumaanena nipuNaM sampradhaaraya .. 17..

Pada artha:

Tatha: similarly (ascertain)
Aham: I am
Na: not
Sanghataha api iti: also the combination (of the subtle and the gross bodies).
Sampradharaya: be sure
Nipunaam: intelligently,
Anumaanenda: by inference,
Drushtaaram: of the Self, the seer,
Drushya vilakshanam: who is quite different in nature from the seen, the objects.

Convince yourself that you are also not the combination of the gross and the subtle bodies, and ascertain accurately, by means of inference, that you, the seer, are quite distinct from the seen.

In the last two slokas, we learnt from the guru explaining to the student about the Atman as different from the body and also the illusory nature of the senses. After explaining the impermanent nature of the body and then the insentient nature of the senses and the intellect, the guru here further tells that the Self is also not the combination of the gross and the subtle bodies. The body, which is made up of the five elements is insentient. Still we get the ego of the body and feel pleasure and pain due to the presence of the subtle body which consists of the mind, intellect and ego. It is these that create illusory bonding and attach the body to the Atman, and a person is deluded and believes the body to be Self. The senses and the inner organs combined create an illusion of embodiment to the body. This can be very well proved by our experience in the dream and waking state, even though the subtle body is active, one cannot feel the gross body, it is only when both are active in the waking state that the delusion of embodiment occurs. Hence after explaining the nature of the gross and the subtle body the teacher is asking the student to ascertain that the Self is also neither the combination of the gross and the subtle bodies.

By inference, logic and experience, one has to know the true nature of Atman as distinct from the objects and these bodies. The witness hood of the Self has to be understood here clearly. The guru is hence explaining to the student to know for sure and remove all doubts about the Self, just as the objects are different from the seer, the senses are different from the perceiver, the witness is different from the objects witnessed, the Self is different from the gross and subtle bodies.

For any process or action to take place, there has to be a non changing witness, action being done, the instruments with which the action is perceived and the objects undergoing changes/doing the action, i.e. those participating in the action. Objects are seen and perceived only because of the mind, intellect and the senses. It is these that create the illusory world and its happenings. Atman or Self is always present only as a witness as it never undergoes any changes and nor can be perceived by the senses. Upanishads explain this clearly as " You cannot see the seer of seeing. You cannot hear the hearer of hearing. You cannot think the Thinker of thinking. You cannot understand the Understander of understanding. That is the Atman."
Thus the Self is only is the witness, is only the seer, neither the seen nor the instruments of seeing nor the act of seeing itself. By saying that the seer is quite different from the seen, the Guru is thus explaining that the body and the intellect which undergo changes are not the Self, neither is the subtle body which perceives these actions and is subject to change itself; but you are that which is the substratum of all these and that which is ever present just as a witness. You are THAT Atman.

SLOKA 18:

dehendriyaadayo bhaavaa haanaadivyaapR^itikShamaaH .
yasya sannidhimaatreNa so.ahamityavadhaaraya .. 18..

Pada artha:

Aham: I am
Saha: he
Yasya sannidhi maatrena: by whose proximity only
Bhaavaha: non conscious entities
Deha indriya adhyaha: like the body, senses etc.
Haana aadi vyapruthi kshamaha: are able to function by the way of rejection (or acceptance)
Avadhaaraya: ascertain
Iti: this

Know yourself to be the one owing to whose proximity alone non conscious entities like the body and the senses are able to function by the way of acceptance and rejection.

In the last few slokas we learnt that the body and the senses are not the self by example of the jar and the seer, in the same way, it was also inferred that the combination of both the body and the senses are also not the seer, just as the witness or the seer will always be different from the seen, the Self is always only a witness to all the modifications of the body and the mind. Here in this sloka, the guru is telling the student the same by pointing out to the illuminating nature of the Self. While the witness hood of the Self was explained in the previous sloka, here we learn the nature of the Self as the all present illuminator i.e. the consciousness.

The guru is asking the student to know that it is only because of the Atman that even insentient objects such as the body and the senses seem to gain consciousness and function by the way of acceptance and rejection. The body as well as the inner organs are insentient and cannot function by themselves. This is very well proved by the fact that only when there is consciousness that we can feel the pain, pleasure etc. and if there is no consciousness then there is no feelings nor any senses. Hence, there is something which is beyond all these senses which gives the insentient senses and the body this consciousness. And this the Guru says is the Atman. Hence a seeker has to know that Self is that due to whose proximity alone, all the insentient objects are able to function well.

Here one may get the doubt, if the mind and the body are insentient, and the Atman is beyond all these, then how can one say that the Self can be known through mind, reasoning etc? And why is it that some say, the purpose of the human life (taken as the human body and the mind) is only to realize the reality?? The answer would be very simple if we clearly understand the nature of Self as verily consciousness.

It is that which illumines the mind and the intellect. These are like the mirrors that reflect this illumination and in turn illuminate the body and other objects of the world. It is because of these inner organs that we say, this is my hand, this is my money etc.. Here, the real ‘I’ is but the Self and that which is pointing out and creating this illusion of owner hood is the mind. Hence the ever existent Atman cannot be sensed nor understood by the senses and the mind which are them selves illusory.

Now the question comes, then how can the mind be used to know the Self? It is also true that we are studying the scriptures and understanding them only due to these inner organs. Then how can the Self be known by them when the scriptures say " You cannot see the seer of seeing. You cannot hear the hearer of hearing. You cannot think the Thinker of thinking. You cannot understand the Understander of understanding. That is the Atman." ?

We have to always remember that the Atman is ever present. We do not need another person to point out our existence nor do we need to read any scriptures to know I exist. Atman or Self is verily existence, consciousness and bliss. It is only when this true nature is forgotten that duality is perceived and the subtle and the gross bodies seem to exist. All the logic, understandings, by hearting of slokas and debates and even meditation etc.. are ONLY to remove this illusory ignorance, all these activities of the mind are only to remove the modifications of the mind and intellect so that the real nature of the Self shines forth completely. All this illusory knowledge got by these senses is only to remove the illusory ignorance. When this knowledge negates the ignorance, then the real nature of Self is revealed, like the Sun shining in clear sky without the clouds of ignorance.

This is what is called as realization by those still in the realm of ignorance. It is not anything new to be achieved that the illusory inner organs can’t procure it. It is ever existent and these inner organs only aid in negating themselves. Like a thorn used to remove another thorn, the mind is used to negate its own thoughts. These are just instruments. Once the goal is achieved, there is no need of the instrument nor the removed, like the thorn that removed and the thorn that was removed are both thrown away, the mind and the world are realized just as illusions and become so worthless. The mind and intellect reason, evaluate and argue only to pacify them selves. Thus the mind becomes a instrument, in negating itself. Once the reality is known, there are no instruments, nothing to be removed, but one and only subject, the Atman remains.
Let us learn more about the illusory nature of the senses in the next few 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 15 and 16

2006-03-31T04:02:00.000-08:00

SLOKA 15:

ghaTadraShTaa ghaTaadbhinnaH sarvathaa na ghaTo yathaa .dehadraShTaa tathaa deho naahamityavadhaaraya .. 15..

Pada artha:
Yatha: Just as
Ghata-drushta: a seer of a jar
Sarvatha: is by all means
Ghataat bhinnaha: distinct from it
Na: and by no means identified with
Ghataha: it
Tatha: so
Aham: I
Deha-drushta: the seer of this gross body
Na: am not
Dehaha: the body
Avadhaaraya: ascertain
Iti: this

Just as a seer of a jar is, in all respects, distinct from it, so know it for certain that you, the seer of the body, are by no means one with it.

The guru here demonstrates to the student as how the body is different from the Self through the example of a jar. Here the guru is reinforcing his statement by telling the student to know it for sure that just as the jar is different from the seer so is the body different from the Self. It is our experience that a person seeing the jar will be distinct from it at all times. If the jar or pitcher and the seer were the same then, one can never say I see a Jar, I see a pot etc. Hence there has to be difference between the jar and the seer. Similarly, one can never say “I am changing” or “I see myself”, etc. even for that to happen there has to be a reflection (which is also nonself) or something other than Self has to be referred to. The body is seen and witnessed as undergoing all changes. Hence there must be someone else to ascertain its presence and to witness the changes.

Thus by logic and experience we know that the witness is always different from the object being witnessed. Hence, the body and the intellect that undergoes changes and being seen have to be different from the seer and that seer is but the Self. The guru is thus explaining to us the nature of the body as non-self by explaining the Self as witness to all objects and actions.

Also it is important to remember here that just because a body is seen and is different from the Self as we have learnt, WILL NOT imply that that objects and in general, the world really exists apart from Self. The illusory and impermanent nature of the body and in general, the world itself has to be remembered when we are analyzing this sloka. The body is definitely distinct from the seer which is the Self, but is also not the Self as it is ILLUSORY and IMPERMANENT in nature. Hence a seeker has to always remember that there is one and only one thing present, the Self. All the external objects seen and perceived have to be known as illusory and unreal and hence non-Self only.

SLOKA 16:

evamindriyadR^iN^naahamindriyaaNiiti nishchinu .
manobuddhistathaa praaNo naahamityavadhaaraya .. 16..

Pada artha:
Evam: in this way
Nishchinu iti: come to the conclusion
Aham: I am
Indriya-druk: the seer of the senses
Na but not:
Indriyaani: the senses
Avadhaaraya iti: and also come to the conclusion
Aham: I am
Na: neither
Manaha: the mind,
Budhihi: the intellect
Tatha: nor
Pranaha: the vital force

Thus ascertain that you, the seer of the senses, are not the senses themselves; and know for certain that you are neither the mind, nor the intellect nor the vital forces.

In the previous slokas, the guru explains the nature of the body and the internal organs as different from the Self and that the Self is but a witness. In this sloka, the Guru is again repeating the words as asking the student to ascertain that the seer of the senses is not the senses and hence different from them. Similarly Self cannot be the mind, intellect or the vital forces, i.e the internal organs.

We can see that the Guru is explaining the same concept again and again, but we also have to grasp the relevance of repetition here. For a student who is not clear of the illusory nature of the body and still considers Self as embodied, it is necessary to propound the reality in many ways clearly, many times. This is what we see here. The guru in the first slokas said that “you are Tvam and Tat is Brahman” but the student still unconvinced requests the teacher for a detailed explanation. The Guru then resosts to logic and experience as we saw in last sloka.

Just like the pitcher different from the seer, the guru reinstated his statement that the body is different from the Seer. Here he extends the same to all the senses and the internal organs. The seer can never be the seen and the act of seeing; the hearer never be the heard and the act of hearing. Thus, the senses of hearing, seeing etc are always different from the one who is sensing them. The seer can never see himself, in other words, the object and its witness are distinct and unique and can never be identified.

There is always a witness to all the changes and the senses and internal organs are just like the tools that sense the external objects. A seeker thus has to discriminate between Atman and anatman by knowing the real nature of the Self. One has to know that I am not the senses nor the intellect nor the mind but I am that which is the witness to all these illusory objects and changes.

The guru thus is asking the student to be certain, to remove all the doubts on the nature of the Self and know for sure that Self is not the gross or the subtle bodies. In the next slokas, we will learn how the Guru explains this again in many ways.

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 13 and 14

2006-03-30T09:50:00.000-08:00

SLOKA 13:

ruupaadimaanyataH piNDastato naatmaa ghaTaadivat.h .viyadaadimahaabhuutavikaaratvaachcha kumbhavat.h .. 13..

Pada artha:
Pindaha: the gross body
Na: is notAatma: the Self
Yataha: as it is
Roopa-aadi-maan: possesed of colors etc.
Ghata aadivaat: like jars and other things
Cha: and also
Viyat-aadi-mahaabhootavikaaratvaat: because it is a modification of the ether etc., the great elements
Kumbhavat: like the pitcher

The gross body is not the Self, because it is possessed of form etc. like jars and other things and also because it is modification of the ether and other great elements like a pitcher

The guru from this sloka starts negating each of the bodies as Atman. In this world the gross body or the physical body is usually misunderstood as Self. It is our common experience that misery and happiness is attached to the comforts and well being of the body, to such a extent that one may feel proud or sad imagining the ‘beauty’ of the body and happiness is assumed only when the desires of the body are satisfied. But it is also our experience that the happiness arising from the body is temporary and will always lead to misery alone. There may be someone better looking or someone more comfortable or the needs keep on increasing, in some way other, the ego associated with the body always beings miseries. Hence the wise ones always know the ever blissful Self as different from the body and strive for the conviction of the illusory nature of the physical body. Hence it is very important for a seeker to overcome the identification with the body.

The Guru is here instructing the disciple to know the body as Anatman, i.e non atman. That which is different from the ever existent, ever blissful atman can be unreal only. The physical body is born, undergoes changes, is affected by diseases and will eventually perish too. Hence happiness arising from the body will also eventually perish. Instead of conceptualizing Self as body, the guru is here asking the student to know the true nature of Self. Self is unlimited as it is verily bliss and hence is devoid of any forms. It is ever existent and hence pervades all and cannot be classified only as a component, where as the body just like any object like an earthen pitcher or jar is limited by space and is made up of the five elements. The Self is the supreme cause of the world and hence can never be said to be made up of the five elements. The teacher after thus proving the illusory nature of the body instructs the student to give up the ego of the body as the Self.

SLOKA 14:

anaatmaa yadi piNDo.ayamuktahetubalaanmataH .
karaamalakavatsaakShaadaatmaanaM pratipaadaya .. 14..

Pada artha:
Yadi: if
Ayam: this
Pindaha: gross body
Mataha: is accepted
Anatmaa: as not to be the Self
Ulta-hetu-balaat: on the strength of these arguments
Pratipaadaya: please demonstrate
Atman: the Self
Sakshaat: directly
Kara-aamalakavat: like an embolic myrobalan fruit placed on the palm of your hand

If on the strength of these arguments the body is accepted to be the Non-Self, please demonstrate directly the Self like an emblic fruit placed on the palm of one’s hand.

In the previous sloka, the guru mentions the impermanent nature of the body and explains to the disciple that the body can never be the Self. The student is here asking the guru to demonstrate this, as clearly as a berry in one’s palm.
It is very hard to overcome the ego of the body and to realize the body as different from the Self. Hence the student here is asking for the teacher to demonstrate how the body is different as per his arguments in the previous sloka. Sometimes logic is very necessary to convenience the mind. It is the nature of the mind to doubt and reason, Hence logic is also assorted to by our Acharyas to impart strong conviction about the reality.
Here the student, still unconvinced of the nature of the body is asking the guru to demonstrate the argument. The knowledge when clear will be as clear as a berry on one’s palm, just as the berry, so clearly visible and recognized and can never be mistaken, the knowledge of the Self also has to be so clear.

We encounter this term in many of the works of the Vedanta. Very clear and strong conviction is represented by Hastamalaka (berry on the palm) or karaamalaka. Just to note, we can recall the famous incident in Acharya Sankara’s life where a poor woman offers him a berry after which there was a rain of golden berries and also that one of the main disciples of Acharya was Hastamalaka (meaning one whose conviction is as clear as a berry on the palm.) who authored Hastamalakeeya. A seeker must strive for such strong conviction such as a berry in one’s palm cannot be taken as anything other than a berry, the holder is so sure of its nature. Such must be the conviction about the reality.
The teacher next replies to the student by resorting to logic and experience. Let us learn in the next sloka how the Guru answers to the student.
In the previous sloka, the disciple asks the guru to demonstrate how the body is not the Self, In this sloka, the guru concludes his argument by explaining the witness hood nature of 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 11 and 12

2006-03-30T09:47:00.000-08:00

SLOKA 11:

antaHkaraNatadvR^ittisaakShichaitanyavigrahaH .aanandaruupaH satyaH sankiM naatmaanaM prapadyase .. 11..

Pada artha:
Kim: why do you
Na: not
Prapadyase: recognize
Aatmanaam: yourself
San: who are
Antah karana tat vritti saakshi chaitanya vigraha: the witness of internal organ and its modifications and an embodiment of consiousness
Ananda roopaha: bliss
Satyaha: and existence?

Why do you not know yourself who are an embodiment of Existence-knowledge and Bliss, the witness of the internal organ and its modifications?

The teacher here starts explaining the meaning of ‘Thou’ in the sentence ‘That art thou’. The teacher starts by pointing out the real nature of the self as the witness to all the modifications of the mind and the inner organs. Here we see an important question being put by the Guru to the disciple.
The Guru asks: “Why do you not know yourself?” The Guru here is asking the student to recognize the true nature of the Self. The Self is not something that is external nor is it something that one does not know of since every being is conscious of its own existence. Hence to enquire about the true nature of oneself is not very hard or difficult. The teacher hence here asks the student to know the nature of the Atman. It is common experience that due to ignorance, the ego is taken as the Self and a person claims ‘I ate’, ‘I am angry’, ‘I am strong’ etc. A seeker has to enquire about who this true ‘I’ is. The real nature of the Atman as that which is the substratum of the three bodies will then be realized.

The Guru here explains the nature of the Atman as only a witness to all the modifications of the mind and intellect as we have learnt in Laghu Vakya vritti also. Acharya here is pointing out to all the seekers to remove the wrong notion of the Ego as the real ‘I’ and to enquire on the real Self which is but existence-consciousness-Bliss. We shall learn this again in the next slokas.

SLOKA 12:

satyaanandasvaruupaM dhiisaakShiNaM bodhavigraham.h .chintayaatmatayaa nityaM tyaktvaa dehaadigaaM dhiyam.h .. 12..

Pada artha:
Tyaktva: Give upDeeyam: the misconception
Deha aadi gaam: of (the identity of the Self and) the body etc.
Chintya: and meditate
Nityam: always
Aatmataya: as the SelfBodha
vigraham: on consciousness
Satya aananda roopam: which is of the nature existence and bliss
Deehi saakshinaam: and is the witness of the intellect

Give up the misconception identifying the Self with the body etc. and always know yourself to be existence-knowledge-bliss, the witness of the intellect.

In the previous sloka, we learnt from the guru asking the disciple the problem in knowing the true nature of the Self. Here in this sloka, the guru explains the real meaning of ‘Tvam’ by eliminating the adjuncts one be one. Here the guru asks the disciple to give up the misconception of identifying that the body as the Self with the body and the inner organs. In the sloka this is indicated by the words, Dehaagigaam meaning body etc. indicating the gross body and the inner organs. These are temporary and as they are born, they will eventually perish too. The guru here points out again the real nature of Self as that of Existence-consciousness and Bliss.

The Self which is of the nature of existence and bliss can never be the perishable body. And that which perishes can never give eternal happiness. But Self is verily Bliss hence that which is blissful has to be eternal. Hence the ever existent Aataman is ever blissful. It thus can never be the body or mind. The Guru here says that the body, mind or the intellect that are limited and impermanent while the Atman is blissful and ever existant. The miseries and agonies one goes through is only because of this limitedness. Hence a seeker must try to realize Self as beyond all limitations and gradually remove all such illusory limitations, only then does the bliss become more and more and eventually, one realizes self as verily BLISS. Hence a seeker must try to remove the false identification with the limited ego or the body. Its only when one discriminates between the eternal and the non eternal does one realize the true nature of atman.

The Guru also says that the atman or Self has to be known as only an witness of all the actions and modifications of the mind. That which is a witness can never be the doer and the doer is always distinct from the witness. The body constantly changes and eventually perishes, similarly, we also witness the thoughts changing in the mind every moment. One moment there maybe thought of food while the next the thought of money, we always say, “I was thinking of that, I am thinking of this”, etc. hence there has to be someone, something stable and unchanging to observe all these changes, this is the witness that if being referred here and this is but the Atman or the Self or the true ‘I’. It is well known that only that which is ever present and unchanging can witness the changes. Thus, the Self has to be known as free from all actions and can never have the doership but is only a witness to all actions.

Hence the guru is telling the disciple to know the real ‘I’ as the witness to all the changes and give up all the wrong notions of the doership and identification with the body.

In the previous sloka we learnt from the guru to give up the misconception of the Self as the gross body etc. and to know the true nature of Self as Existence-consciousness-bliss. In this sloka the guru starts explaining why the body etc. cannot be the eternal 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 9 and 10

2006-03-21T19:09:00.000-08:00

SLOKA 9:

shiShya uvaacha padaarthameva jaanaami naadyaapi bhagavansphuTam.h .ahaM brahmeti vaakyaarthaM pratipadye kathaM vada .. 9.. pada artha:Shishya uvacha: the shishya saysna jaanaami: I do not knowsphutam: clearlyadya api: upto this timeBhagavan: holy Sirpada artham eva: even the meaning of the wordskatham: howpratipadthye: I can understandvakya artham: the meaning of the sentencesaham Brahma iti: I am Brahmanvada: tell me The disciple explains his difficulties saying: “ How can I understand the meaning of the sentence ‘I am Brahman’ as I have not yet clearly known the meaning of the words in it? So please explain them to me. One can here see clearly that the disciple is earnestly seeking out the means of liberation and questions the guru again and again on the concepts not clear about. When there is earnest desire to learn, then there can never be any hesitation nor humiliation for clarifying the doubts or asking the guru again and again on the unclear concepts. We see such earnestness in the student here who is again humbly asking the teacher to explain the import of the great sentences. The student explains the difficulty in understanding as thus: The meaning of the words in the sentence itself is still not clear, and the nature of the Tat and Tvam referred and about their identity is still not understood properly. Hence the disciple says that when the words that make the sentence themselves are unclear, how then can the import of the sentence be properly grasped. Hence he is requesting the guru to explain them.

SLOKA 10:

gururuvaacha
satyamaaha bhavaanatra viGYaanaM naiva vidyate .hetuH padaarthabodho hi vaakyaarthaavagateriha .. 10..

pada artha: Guru uvacha: The guru saysBhavan: youaaha: toldsatyam: truthNa eva vidyate: there is noViganam: two opinionsatra iha: in this matterpada artha bodha: an understanding of the meaning of the wordshi: is surelyhetuhu: the causevakya artha avagatehe: of the understanding of the sentence contaiing those words The teacher says: “You are right when you say that the knowledge of the meanings of the words in a sentence is essential in order that one may be able to understand its meaning.” The guru here replies to the student that whatever the student said is correct as it is very necessary to know the words that make up the sentence first in order to know the correct meaning of the sentence. To know the import of any sentence properly, every word that makes up them must be understood, even in the Mahavakyas such as ‘Tat Tavm Asi’ and ‘Aham Brahmasmi’ we have to first know what the Tvam or Aham and the Tat or Brahman is, in the sentences is being referred to. Also the nature of the Brahman and the Jeeva have to be analyzed first so that their identity is clearly established. This is very necessary to remove the wrong notions and the wrong knowledge arising from any misinterpretations. The import of the words hence must be very clear as we have also experienced from the misinterpretations of the words in the pada artha of the slokas in our group J. Hence the guru next starts explaining the meaning of the Mahavakyas in detail to the disciple, which we shall also learn from 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 7 and 8

2006-03-21T19:07:00.000-08:00

SLOKA 7:

shiShya uvaacha
ko jiivaH kaH parashchaatmaa taadaatmyaM vaa kathaM tayoH .tattvamasyaadivaakyaM vaa kathaM tatpratipaadayet.h .. 7..

Pada artha:
Shishya uvacha: The disciple says
Ko: who
Jeevaha: is the individual Self ?
Kaha cha : and who
Paraha Aatmaa is the universal Self?
Vaa katham: and how can there be
Tadaatmamyam: an identity
Tayoho: between them?
Vaa katham: and How can
Tat tvam Asyaadi vaakyam: the sentences such as ‘Thou art that’
Pratipaadayet: demonstrate
Tat: that

The deciple says “Who is the individual Self? Who is the universal Self? How can they be identical? And how can the sentences like “Thou Art THAt” prove their identity?”

After learning from the Guru that the knowledge of identity of Self and Brahman from the sentences such as Tat Tavm Asi is the means of liberation, the student then asks who the ‘TAT’ and ‘TVAM’ are in the sentences. The student here requests the teacher to clarify the meaning of the Mahavakya by explaining who the individual Self and the Brahman are and how they can be identical.

Let us see in the next sloka what the teacher answers to this.

SLOKA 8:

gururuvaacha

atra bruumaH samaadhaanaM ko.anyo jiivastvameva hi .yastvaM pR^ichchhasi maaM ko.ahaM brahmaivaasi na saMshayaH .. 8..

Pada artha:Guruuvacha: teacher saidBruma: I shall give youSamaadhanam: the solutionAtra: in this matterKaha: whoAnyaha: elseJeevaha: is the individual SelfTvam eva hi: it is certainly you and no one elseTvam: youYaha: whoPruchhasi: sayMaam: to meKaha aham : who am IAsi: you areBrahma eva:” surely BrahmanNa samshayaha: there is no doubt The teacher says in reply: I shall give you the solution. No one else is the individual Self but yourself that put to me the question “who am I” you are no doubt Brahman itself. In the previous sloka the student asks about the jeeva and the Brahman as explained by the Guru for the Tat and Tvam words in the Mahavakya. The guru here replies that the jeeva mentioned in the previous sloka is none but the questioner itself. The jeeva referred as ‘Tvam’ is but the student who is asking the question. Hence by asking ‘who is the Jeeva?’ the student is asking the question as ‘Who am I?’. The Guru explains that it is this very jeeva who is also the Brahman as expounded by the Mahavakya. Let us learn this much clearly in the next slokas as the student further asks the Guru about this ultimate truth.

Till now we have learnt that the Guru explains to the disciple that the knowledge of the identity of the Self and Brahman arising from the great sentences as ‘Tat Tvam Asi’ etc. are the surest means of liberation from all the miseries of the world. The student then asks the teacher how it is so and to explain who the ‘THOU’ and ‘THAT’ are in these sentences.
In the last sloka we learnt from the guru explaining to the disciple in simple terms that the ‘THOU’ in these statements is none but the questioner itself and this Jeeva is but the Brahman as indicated by the Mahavakya “Aham Brahmasmi”.
Here, the disciple is still not sure of the meaning of these great statements and hence seeks further clarification thus:

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

Sadhana Chatushtayam

2006-03-21T19:05:00.000-08:00

Sadhana Chatushtayam:

The ultimate goal of any life is removal of all sorrows. This is possible only by realization of the nature of the Self. For this one has to know the nature of Self as the same as Brahman and the conviction arising from that knowledge is what helps the seeker achieve the ultimate goal. Now we also have to know who is competent for this knowledge. Vedanta answers this as: ‘One who is endowed with the four fold qulalifications is competent for the study of Vedanta’. There needs to be no separate study for the knowing the Self as every being is conscious of its own existence. But due to ignorance, the true blissful nature of the Self is forgotten and there rises a need to know the nature of the Self. It is this knowledge that removes the illusory ignorance. For this knowledge, the competence is obtained by the four virtues or Sadhana Cahtushtayam.

Though everyone is eligible for this knowledge as it is but verily Self, and not something arising new, for gaining the conviction and realizing the nature of Self, a normal seeker has to undergo Sadhana. The Sadhana Chatushtayam are the virtues that will help the seeker in reaching that goal which is realizing the true nature of Self.

In this mail, let us try to learn what these Sadhana Chatushtayam are.

The first of these is Viveka:
Nityanitya Viveka is the discrimination of the eternal from the non eternal. It is the conviction derived from the scriptures and the words of the Guru that the Brahman alone is unchanging and permanent while the world is impermanent. It is very essential for a seeker to discriminate between the eternal and non eternal. Or in other words a seeker must have strong conviction about the illusory nature of the world and the eternal nature of Brahman. Only that which is eternal can give eternal happiness, hence it is very essential to discriminate THAT eternal entity from the non eternal entities. If there is no discrimination then there is always a risk of getting attached to impermanent objects of sensual pleasures. The changing world of duality has to be known as non eternal.

The next is Vairagya:
Viragya is dispassion. Dispassion towards worldly objects that can never lead to eternal happiness has to be achieved by a seeker. This includes removing all attachments and bondings. The objects of pleasure are to be known as illusory and impermanent through discrimination and renounced. Attachment to the objects to the world always bars the knowledge. If the mind is delved in thinking about money and other objects of sensual pleasures and affected by the happiness and miseries due to them, then how can a seeker turn inward and concentrate on the true knowledge? Hence, vairagya is one of the essential qualifications for a seeker.

Acharya Sankara in his Aparoksha anubhuti says that the indifference to the worldy objects even from those in Brahma loka to those in this world should be such as the indifference shown to the excreta of the crow by normal people. All sense objects should be valued with such an attitude. As Sri Ramakrishna also says, Kamini and Kanchana have to be stayed away from. The attachment to the sensual pleasures and money have to be broken. Vairagya is thus very necessary for a seeker to vanquish all the desires of the mind and turn it towards the knowledge of the Self.

The next are samaadi sadaka sampatti: This consists of a group of six virtues. They are:
1) Sama: It is the capacity of mind to turn away from objects of senses and wordly pleasures and focus it on the reality. A seeker has to control the mind from straying away to the objects of the world. Abandoning all sensual desires at all times is Sama.

2) Dama: It is the capacity to control the functioning of organs of desire and knowledge; includes the body and its desires.

3) Uparthi: It is performing actions without any desire for fruits. As we have Nishkamya karma has to be practiced at all times. One must abstain from the desire of the fruits of all actions.

4) Titiksha: It is the capacity to bear all sufferings and enjoyments of past deeds with out any happiness or sadness. The world and its happenings has to be known as illusory and the mind should not be affected by the happenings in the world. Titiksha is the capacity to be unaffected by happenings due to the result of previous karmas. Great Saints like Ramana Maharshi, Sri Ramakrishna have shown us this by their life, pain or pleasure, cold or heat, the mind should never be distracted or affected and one must always remember the ultimate reality underlying everything.

5) Samadhana: Patience and fixing the mind on things and thoughts ideal for spiritual practice. Unwavering concentration of the mind on the reality is Samadhana. The goal should be pursued with all patience and concentration.

6) Shraddha: It is the unshaken faith in teachings of Guru and words of Vedanta. There must be complete faith in the reality propounded by scriptures and in the words of Sadguru, only then will the conviction be strong. Even minute disbelief, suspicions on the import of the scriptures will only lead to the downfall of a seeker. Faith is hence very necessary.

The last of the Sadhana Chatushtayam is Mumukshutva:
It is the eargerness to attain moksha. There should be desire for any work, passion for what is sought out. And Vedanta accepts only one desire, only one passion for a seeker, that of Moksha. It is the only desire allowed. The attitude and the intensity of eagerness a seeker should be like that of a person caught in a house on fire who runs from the fire without bothering about the house nor its objects. Just like that a seeker must be capable of abandoning all the pleasures and objects of the world and seek out the reality with earnest desire. Sri Ramakrishna says that this eagerness should be so intense like that of a person gasping for air under water. It is only when such eagerness is there that the seeker attains the goal.

Thus all these qualities are necessary for a seeker. If one has the discriminative power and is yet devoid of the dispassion or the eagerness to attain liberation, then there is no use. Similarly, if one has dispassion towards all objects of world but no eagerness, and mind subject to anger or sorrow then also it is useless. Hence it is insisted that there should be all the four said qualifications. Only when all these are present that the seeker is competent for the knowledge.
May the ever present all pervading Lord bless us all with these Sadhana Chatushtayam.

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 5 and 6

2006-03-21T19:03:00.000-08:00

SLOKA 5:

gururuvaacha saadhviite vachanavyaktiH pratibhaati vadaami te .idaM taditi vispaShTaM saavadhaanamanaaH shR^iNu .. 5..

Guru uvaacha: Teacher says-

Vachana yukti: this particular question
Te: of yours
Pratibhati: is
Saadhvi: excellent
Vadaami: I shall explain it
Te: to you
Vishpashtam: clearly
Shrunu: listen
Saavdhaana mana: with an attentive mind
Idam tadidti: it is this:

The teacher says: This question of yours appears to me to be very good one. I shall give an answer to it as clearly as possible. Listen to me with an attentive mind. It is this:

The question that has been put is the one that leads one to the knowledge of the ultimate reality. It is when such a urge for truth happens that a seeker progresses. Hence the guru here says that the question asked here is very good.

Let us learn in the next sloka, how the guru answers to this question.

In the previous sloka, the disciple asks the Guru, the means by which one can be liberated easily from the miseries arising from the bondages of the world. To this the Guru answers thus:

SLOKA 6:

tattvamasyaadivaakyokthaM yajjiivaparamaatmanoH .taadaatmyaviShayaM GYaanaM tadidaM muktisaadhanam.h .. 6..

Pada artha:
Tat jnaanam: the knowledge
Tat-tvam-Asi aadi vakya utham: that arises from the sentence such as ‘THOU ART THAT’ etc.
Tadaatmya vishayam: and relates to the identity
Jeeva parama atamanoho: of the individual Self and the Universal Self
Tat idam mukti saadhanam: is the means of liberation

The knowledge of the identity of the individual Self and the universal Self, originating from the vedic sentences such as ‘Tat Tvam Asi’ etc. is the means of liberation.

It is only when there are dualities that there are all the miseries and sufferings in the world and only the knowledge about the true nature of the Self and the realization that the Self is not different from the Brahman but the same as the Brahman can liberate one from all the miseries. The individual Self i.e. the Jeeva and the Universal self, i.e. the Brahman are identical but are regarded as different due to ignorance. Instructed by the teacher, through the scriptures and such Mahavakyas which proclaim the vedic truth of this ultimate reality, one can easily overcome all illusory sorrows arising out of this illusory ignorance. When such ignorance is removed, there can be neither fear nor any miseries and a seeker is immediately set free from the bondage of the ignorance.

We have to note here that in the beginning of this work the seeker asks the teacher for the easiest way of coming out of the miseries to which the teacher instructs the disciple about the Mahavakyas, that the knowledge from them is a means of liberation. It implies that there is no need to do elaborate rituals or severe austerities. These are just to purify the intellect and prepare oneself for that ultimate knowledge. But for earnest seeker of Reality, as we see here in this work, the disciple endowed with eagerness to learn, and proper sadhana and control over mind, just the knowledge arising from the study of scriptures is enough to free from the illusory ignorance of the nature of the Self. Like in the proverbial story of the ten fools crossing the river, the scriptures act just like the wise man, showing a seeker the true nature of the Self. It is this knowledge which is ever present but covered by the ignorance, which is known again by such statements as Tat Tvam Asi that removes all the illusory bonds of the world and hence its miseries. This knowledge is not something that is gained newly by the statements but is only reinstated by them. The teacher here instructs that this knowledge of one’s true nature is the means of liberation.

Let us see in the next sloka what the disciple asks next to the teacher.

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 3 and 4

2006-03-12T03:52:00.000-08:00

Hari OM to all

SLOKA 3:

taapatrayaarkasaMtaptaH kashchidudvignamaanasaH .shamaadisaadhanairyuktaH sadguruM paripR^ichchhati .. 3..

Pada artha:
Taapa traya akra santaptaha: Scorched by the sun of the three miseries
Udvijgna maanasaha: anxious in heart
Yuktaha: endowed
Shamaadi saadhanav: with means leading to liberation, such as control of internal organs etc.
Kaschin: someone
Paripruchati: says
Satgurum: to a right teacher

Scorched by the sun of the three distresses, with spiritual struggle raging in his mind, endowed with self control and other virtues, which are the means of liberation, a seeker asks to a teacher, a knower of Brahman thus:

The works starts with a disciple asking the teacher the means of attaining liberation from all the troubles without much difficulty. The disciple here approaches the teacher with his problems. After going through all the struggles and the pains in the world, a person realizes that only eternal bliss is worthy of being sought out, and approaches a teacher with all conflicts in the mind thus.

Taapatraya means the three flames of misery namely the misery arising from the body and the mind, the misery arising from the perishable creatures and the misery arising from the external natural forces such as rain storm etc. which can be considered as the actions of the Gods. If there are no miseries then it implies that there is ever present happiness! It is only when there are troubles that a person seeks out happiness and the means of happiness.

Something is sought out only if it is not present. Hence when a person struggles in the world due to miseries arising from these three, he realizes that happiness from the world is also impermanent and tries to seek out eternal happiness. Such a person then becomes a seeker, a seeker of that eternal truth, a seeker of that eternal bliss which will be realized as the very nature of the Self.
Such a seeker after experiencing the miseries of the world, is approaching a sadguru here with all conflicts in the mind.

It is our common experience that only when there is neither strong conviction nor complete knowledge that all confusions and conflicts arise in mind. Till such conviction is achieved there will always be confusions and conflicts in the mind about the paths, scriptures, words and in general the world itself!! It is at such times that a Guru helps us. When the mind is in confusion one must always take resort to a Sadguru, be it in form of the Scriptures or the words of Mahatmas, as the disciple does in this work.

Acharya here also mentions that the disciple endowed with Samaadi sadaka sampatti approches a Guru. Only when a seeker has these virtues and spiritual disciplines, that one becomes eligible to receive the teachings about the reality. Or else it will be as useless as rain on a stone. The importance of the sadhana chatushtaya as we learnt in the Laghu vakya vritti Sloka 13 also is clearly seen here. Such a seeker realizes the Self-knowledge on approaching a SADGURU. Here we see that Acharya mentions ‘Sadguru’ and not just a guru, thus clearly telling us to take resort to a Sadguru who is always immersed in the reality of Self and not anyone who may as well distract the seeker to wrong goals.

With all the Shraddha and bhakti to that Sadguru who is but Brahman, let us proceed to the next sloka and see what the disciple asks the teacher.

SLOKA 4:

anaayaasena yenaasmaanmuchcyeyaM bhavabandhanaat.h .tanme saMkShipya bhagavankevalaM kR^ipayaa vada .. 4..

Pada artha:

Vada: Please explain
Me: to me
Samkshipya: briefly
Kevalam: krupaya: through mercy alone
Bahgavan: Holy Sir
Tat: that
Yena: by which
Muchyeyam: I may become liberated
Anayaasena: without any effort
Asmaat bhava bhandhanaat: from the bondage of birth and death.

Have unadulterated mercy on me, Holy Sir, and please explain to me briefly the means by which I may become liberated from the bondage of this transmigratory existence without any difficulty.

After approaching the Guru with the problems, the disciple asks to explain that means by which all the miseries of the world are overcome and all the bondages are liberated. It is only out of mercy that Jnanis though immersed in the infinite bliss, come down to the worldly plane to help out earnest seekers from the miseries of the world. The disciple asks the teacher to have such mercy and to explain the means by which with out much difficulty one is liberated from the bondages which alone are the cause of all the miseries. Let us see in the next sloka what the teacher explains to the disciple.

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 1 and 2

2006-03-08T07:23:00.000-08:00

Hari OM to all,

By grace of God we have finished learning Sri Sankara’s Laghu vakya Vritti in our group. Let us proceed to learn Sankaracharya’s another work ‘Vakya Vritti’. This work consists of 53 slokas in the form of discussion between Guru and shishya. In Laghu vakya Vritti, Acharya deals in detail with the Mahavakya ‘Aham Brahmasmi’ while in this work, the import and significance of the Mahavakya, ‘Tat Tvam Asi’ is revealed to us.
We shall follow ‘Vakya Vritti’ translated by Swami Jagadananda and published by RK Mutt for the word meaning and brief explanations that will follow each sloka. May the grace of Guru lead us in learning this work.

Let us start by offering our prayers to the Lord in the form of the first two slokas:

SLOKA 1:

sargasthitipralayahetumachintyashaktiM vishveshvaraM viditavishvamanantamuurtim.h .nirmuktabandhanamapaarasukhaamburaashiM shriivallabhaM vimalabodhaghanaM namaami .. 1..

Pada artha:

Nammami: I bow down
Sri vallabham: to the one who is dear to Sri
Sarga-shiti-pralaya-hetum: who is the cause of the creation, the maintenance, and the dissolution of the universe,
Achintya-shaktim: whose power is inscrutable,
Vishwa-Ishwaram: who is the lord of the universe
Vidita-vishwam: to whom all universe is known
Ananta Murtim: who possess an endless number of forms
Nirmukta-bandhanam: who is perfectly free from all bondages
Apaara-sukha-Ambushareeram: who is an ocean of endless happiness
Vimala-bodha-dhanam: who is pure consciousness unalloyed.

I bow down to that pure consciousness, an unlimited happiness, which is Vishnu, the beloved of Sri, the all knowing Lord of the universe, assuming manifold forms yet berefit of all bondages, possessing an inscrutable power and hence the cause, maintenance and dissolution of the universe.

Acharya starts the work by bowing down to the Lord who is none but the Brahman. That lord who is endless happiness and hence verily bliss, who is the pure consciousness and the Lord who is free from all bondages, to that Lord we bow down. It is the Brahman from which all forms originate, exits and seem to dissolute in, such Lord who is the creator, sustainer and destructor of the entire creation, to that Lord we salute. The endless number of forms which are but that of Lord who is the all pervading, all knower and the controller of all creation, let us offer our prayers to that Lord who but the Self.

The second sloka of Vakya vritti is thus:

SLOKA 2:

yasya prasaadaadahameva viShNurmayyeva sarvaM parikalpitaM cha .itthaM vijaanaami sadaatmaruupaM tasyaa.nghripadmaM praNato.asmi nityam.h .. 2..

Pada artha:
Asmi nityam: always
Pranataha: bow down
Tasyaanghripaadam: to the lotus feet of him
Yasya prasaadaat: by whose grace
Vijaanaami: I know
Sadaa: for ever
Aatymaroopam: the nature of the Self
Ithyam: thus
Ahameva: I myself am
Vishnuhu: the all pervading one
Eva: and that one is me
Cha: and also
Sarvam: everything
Parukalpitam: is superimposed
Mayi eva: on me alone

I always bow down to the lotus feet of my teacher by whose grace I have known for ever that I am Vishnu and that whole of the phenomenal universe is superimposed on me alone.

Guru means the remover of darkness. Darkness here means ignorance. Hence that which removes the ignorance is the Guru; Hence Guru is none other than the Brahman which is the substratum of all the names and forms. As we all have learnt in the stotra

“Guru sakshat para brahma
tasmai Sri guruve namaha”.
Guru is verily Brahman, to such a guru I bow down.

All the forms, be it as a human form or the scriptures that remove this illusory ignorance are but our Guru. Acharaya here says that by the grace of whom, the darkness of ignorance is removed and the ever blissful, all pervading nature of the Self is known, to that Guru, let us always bow down.

‘Vishnu’ means one who is present everywhere. This is none but the Brahman of the Vedas. By the grace of guru, a seeker realizes the true nature of the Self and the nature of the world. That is, the jagat mithyatvam and the Brahma Satyam is known. This world is known to be nothing but an illusion, and the nature of Self is realized as that ever present substratum on which the world is superimposed. To such guru, who is but Brahman by whose grace a seeker knows the nature of Self, let us bow down and offer our salutations before the proceeding to 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