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.
