Tattva Bodha - Post 29

TAT TWAM ASI

“Tat Twam Asi” iti mahaavaakyaat katham abheda-buddhih syaat ,

ubhayoh viruddha dharmaa-kraantatvaat? iti chet, na;

Sthoola sookshma, shareera abhimaani, “Twam” pada vaachyaarthah;

Upaadhi vinir-muktam, samaadhi- dashaa sampannam,

shuddham chaitanyam,”Twam”pada lakshyaarthah;

Evam sarvajnatva vishishtah aadi, Easwara,”Tat”pada vaachyaarthah;

Upaadhi shoonyam, shuddha chaitanyam,”Tat”pada lakshyaarthah;

Evam cha jeeva-eeshwarayoh, chaitanya roopena, abhede baadhaka abhaavah.

In the Mahavakya, “That Thou Art” – how can there be this equality between these two contradictory things having opposite characteristics?

If there is such a doubt, “No, it is not so!”

     

The gross and the subtle, one identified with these bodies– this is the literal meaning of “Thou”. 

Free from all conditionings, and being in the state of Samadhi, the Pure Consciousness – this is the implied meaning of “Thou”. 

So, too, who is endowed with Omniscience, and so on, and known as Iswara, this is the literal meaning of “Tat”. 

Free from all conditionings, the Pure Consciousness - this is the implied meaning of “Tat”. 

And so, between the Jiva and Iswara, from the standpoint of Consciousness, there is no contradiction in their identity.

In the previous section it was shown, using two models, that Jiva and Iswara are one when they are dissociated from their respective Upadhis or limiting factors. 

Here, the same truth is explained to the student of Vedanta when he is faced with the statement in the Upanishads, “Tat Twam Asi”. 

The student may be bewildered at first due to the opposite nature of the qualities exhibited by these two, Jiva and Iswara. The teacher thus carefully explains from another perspective – that of Logic – the same truth that we arrived at by looking at the two models. 

Literal Meaning: 

If Jiva and Iswara are looked at from their literal meanings, they are virtually opposite each other in nature, as described in this verse.

Sankara explains about Jiva and Iswara.

Jiva is the reflected consciousness on the intellect and identified himself with gross body. Jiva is limited / conditioned by this Avidya (identification with Gross body).

Jiva, because of his ignorance, thinks himself as different from Iswara, sees the world as real and gets bound to Samsara and travels from birth to birth. 

Iswara, on the other hand, has a positive conditioning, He is predominantly Sattvic, and is associated with omnipotence, omniscience and omnipresence. How can the two be identical? 

Implied meaning:

Due to faith in the teacher, his statement has to be taken seriously. And since the literal meanings do not make sense, the implied meanings have to be investigated. That is when the truth becomes clear to the intellect of the enquiring student. 

From the point of view of Pure Consciousness, they are both the same. The logic is undeniable. It becomes crystal clear that the two are identical when viewed independent of their Upadhis / limiting factor.

If the Avidya and Maya Upadhis are deleted from the equation, because they are both unreal in essence, then the equality between Jiva and Iswara is seen at once. 

The means to realize the above is called Jnana Yoga. This Jnana Yoga which is the means of getting this knowledge is presented in three stages. 

- Sravanam means listening

- Mananam means reflection

- Nididhyāsanam means contemplation.

From the four Vedas, our ancients have picked up four very special statements (Mahavakhyas) and taught their meaning to us. These four are Prajnanam Brahma, Ayam Atma Brahma, Tat Tvam Asi and Aham Brahmasmi. These statements imply that Brahman (Divine) is synonymous to Prajnana (Knowledge), and that the Atma (Soul) is Brahman, and that Brahman is yourself.

In these we will be able to see that in the dissolved state everything is one and the same. In this state of dissolution all bad and good, things that are attractive and things that are not attractive, appear as one and the same.

All things look as if they are one and the same. The difference between names and forms is not distinguishable. In this state one can only experience bliss.

Simply because one does not perceive light within, the individual should not say that there is no Brahman within. In everyone this capacity to shine is present as Prajnana.

- Summer Showers in Brindavan 1974, Vol 1, Ch 5.

Love.