‘Tat’ pada analysis – Part 1

Vakyavritti – 5

Verse 28

Guruh uvaacha:

‘Tvam’ artham evam nishchitya ‘Tat’artham chintayet punah I

Atad vyavritti-roopena sakshaat vidhi mukhena cha.II

Guru continues:  Having thus ascertained the meaning of ‘Thou’, one should reflect upon what is meant by ‘That’; by employing both the method of negation, and also the method of direct, positive assertion.

Of the four questions asked by the student, guru has completed answering in the previous verse the first question, ‘who is jiva?’ through the ‘Tvam’ pada vichara of the Mahavakhya “Tat Tvam asi”.  From this verse he starts giving the answer to the second question, ‘who is Paramathma? through ‘Tat’ pada vichara of the same Mahavakhya.  Vachyartha of Paramathma is Iswara, who is saguna Brahman and lakshyartha of Paramathma  is Nirguna Brahman, simply called as Brahman.  In the sastras Brahman is revealed directly and indirectly as well.  Direct revelation of Brahman is by defining Brahman through its nature, as Satyam, Jnanam, Anantham i.e pure Existence, pure Consciousness and infinity.  Indirect revelation is through negating everything other than Brahman to arrive at nothingness and then reasoning that the Consciousness which is aware of this nothingness is Brahman. This verse is the introduction to ‘Tat’ pada vichara.

Verse 29

Nirasta ashesha samsaara doshah asthoolaadi lakshana I

Adrishyatvaaadi gunakah paraakrita tamohmalah II

Which is free from all impurities of Samsara or worldliness; which is defined as ‘neither gross nor subtle’; which has qualities such as ‘imperceptibility’, etc; which is beyond the taint of action and darkness (that is Brahman).

Guru is starting the ‘Tat’ pada vichara  with Brahman through nishedamukha lakshyartha that is Nirguna Brahman in a negative form, by negating other things It is not.  For the description of Brahman scriptures are the pramanam and he draws here heavily from Upanishads.  In Brihadaranyaka Upanishad (3-8-8), Yajnavalkya describing Brahman says” "That, O Gargi, the knowers of Brahman call that Imperishable. It is neither gross nor subtle, neither short nor long, neither red nor moist; It is neither shadow nor darkness, neither air nor akasa; It is unattached; It is without taste or smell, without eyes or ears, without tongue or mind; It is non-effulgent, without vital breath or mouth, without measure and without exterior or interior. It does not eat anything, nor is It eaten by anyone”.  Mundaka Upanishad (1-1-6) describes “.(By the higher knowledge) the wise realize everywhere that which cannot be perceived and grasped, which is without source, features, eyes, and ears, which has neither hands nor feet, which is eternal, ------ “.   Bhagavad Gita (8-9) describes Brahman as”---- effulgent like the sun, and beyond darkness---“   Further the veiling power, avarana sakthi of Maya does not function in Brahman, only the projecting power, vikshepa sakthi is operational. So Brahman is free from the problem of samsara, here called samsara-dosha. 

Verse 30.

Nirasta atishaya aanandah prajnaana vigrahah I

Sattaa vilakshanah poornah paramatma iti geeyate.II

Paramathma is defined as, having no greater Bliss than Itself; the embodiment of Existence and Knowledge and having Existence for its specific definition

In this verse vidhimukha lakshyartha for ‘Tat’ pada is given.  For this definition as well, scriptures are our only source.  Taittriya Upanishad (2,1) explains Brahman as Existence, knowledge, Infinity.  Chandogya Upanishad (6-2-1) states that in the beginning only Existence (Sat) was there, one only without a second. Further Taittriya Upanishad (3-6-1) says “He (Bhrugu) realized that bliss was Brahman (anando brahmeti vyajanat)”.  And this bliss (aananda) is absolute and not subject to gradation or fluctuation. So Brahman, the ‘Tat’ pada lakshyartha being Sat swarupa, Chit swarupa and Aananda swarupa can be directly described as Satchidananda swarupa. 

Verse 31

Sarvajnatvam para eeshatvam tathaa sampoorna shaktitaa I

Vedaih samarthyate yasya tad brahma iti avadhaaraya.II

Ascertain that Brahman is the Being that has been expounded in the Vedas as all-knowing, as all-powerful and as the Supreme Overlord of all.  

From this verse vachyartha of Paramathma is described,  Vachyartha of Paramathma is Iswara, Brahman with Maya sakthi i.e. Saguna Brahman, referred to as Brahman in the verse. In this verse and following verses I will be referring to the Vachyartha of Paramathma as Iswara only to avoid confusion. In the case of Iswara also, scriptures only are the pramanam. Iswara  is all-knowing as revealed in Mundaka Upanishad (1-1-9), “For him who knows all and understands everything-------“.  He is all-powerful as seen in Swetasvatara Upanishad (6-8), “----The Vedas speak of His exalted power, which is innate and capable of producing diverse effects, and also of His omniscience and might”.   He is the supreme overlord of all as stated in Brihadaranyaka Upanishad (3-8-9), “Verily, under the mighty rule of this Imperishable, O Gargi, the sun and moon are held in their respective positions. Under the mighty rule of this Imperishable, O Gargi, heaven and earth are held in their respective positions. Under the mighty rule of this Imperishable, O Gargi, moments, muhurtas (about forty-eight minutes), days and nights, fortnights, months, seasons and years are held in their respective positions.------“.   Iswara is here referred to as ‘Imperishable’.   As Iswara is Sarvajna, He is the efficient cause of the universe.

Verse 32

Yad jnaanaat sarva vijnaanam shrutishu pratipaaditam I

Mridaadi aneka drishtaantaih tad brahma iti avadhaaraya II

That by knowing which all else becomes known and which has been explained in the scriptures through numerous similes such as mud, etc., ascertain That as Brahman.

Iswara is described in this verse as the material cause of the universe. As a result Iswara becomes the cause, karanam and universe,the effect, karyam.  Since karyam is only karanam plus nama, rupa and nama and rupa are without substance, through knowledge of karanam, knowledge of all its kaaryams can be known. This is explained by sage Uddalka to his son, Swetaketu in Chandogya Upanishad (6.1.4-6) through several examples two of which are as below:

“"Just as, my dear, by one clod of clay all that is made of clay is known, the modification being only a name, arising from speech, while the truth is that all is clay;”

"Just as, my dear, by one nugget of gold all that is made of gold is known, the modification being only a name, arising from speech, while the truth is that all is gold;”

So The Guru tells the disciple to bear in mind firmly that lakshyartha of ‘Tat’ is that Iswara knowing whom everything else becomes known.

Verse 33

Yad anantyam pratijnaaya shrutih tat siddhaye jagau I

Tat kaaryatvam prapanchasya tad brahma iti avadhaaraya.II

Know for certain that whom Sruthi tries to prove as limitless by showing the universe as Its modification, is Iswara (the lakshyartha of ‘Tat’)

This verse is a continuation of the description of world as a karyam, karanam being Iswara.   We saw earlier while discussing verse 30 that Taittriya Upanishad (2,1) describes Brahman as Existence, knowledge, Infinity.  A question will arise as to how Iswara can be infinite when there is world to limit it.  In this verse Guru explains that world being karyam cannot limit the karanam, Iswara.  As between karanam and kaaryam, karanam only is Satyam and kaaryam is mithya.  As mithya world cannot limit the Satyam Iswara, Iswara is limitless, infinite.

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‘Tvam’ pada analysis – Part 2

Vakyavritti – 4

Verse 21

Agamanme manoanyatra saampratam cha sthireekritam I

Evam yoh vetti dheevrittim ‘soham’ iti avadhaaraya. II

You should firmly think “I am That Athma that illuminates the modifications of mind like ‘My mind went elsewhere; however it has been brought to rest (attention) now.”

One is aware of the wanderings of the mind. One is aware of mind’s remoteness or distraction and the mind’s availability at any time. So if one is aware of the mind’s going and coming one must be different from the mind.  When one watches with alertness one discovers that the Self as Sakshi Chaitanyam illumines mind’s movements.  Guru is discussing the mind again as one is intimately connected to the mind and takes upon oneself the fluctuations in mind’s moods and says “I am happy”; “I am restless”; I am worried” etc, when it is really the mind that is happy, restless, worried etc.  So guru repeats the teaching again to impress the disciple that ‘Tvam’ stands for the Sachidananda Athma that is the Sakshi Chaitanyam only.

Verse 22

Svapna-jagarite suptim bhaava-abhaavau dhiyaam tathaa I

Yah vetti avikriyah saakshaat –‘soham’ iti avadhaaraya. II

You should firmly think “I am that Athma, the changeless illuminator of dream, waking and deep sleep states as well as the appearance and disappearance of the intellect’s functions”.

In the previous verse, it was explained that mind is an object of experience and one is aware of the mind’s travelling out and coming back etc. and so one is different from the mind,   Here the same idea is explained through another method,  We have got three states of experience, waking, dream and deep sleep state. In waking state mind is in the extroverted state experiencing the external world through the sense-organs; in dream state mind is in the introverted state experiencing vasana projected dream world; in deep sleep mind is in a passive state, resolved and in potential condition.  The witness of all the three states of experience and the presence and absence of thought in those states is the Sakshi Chaitanyam that is the Athma, which is oneself.  In the same way one is aware of the intellect’s functioning in the waking state and its non-functioning in the other two states.  “Sakshi Chaitanyam, the Athma, who by its mere presence illumines the three states of experience and the fluctuations of the intellect is You, the meaning of ‘Tvam’ pada”  guru tells the disciple.

Verse 23

Ghata avabhaasakoh deepoh ghataadanyao yathaa ishyate I

Dehaavabhaasakoh dehee tathaa ‘aham bodha vigrahah’ II

Just as a lamp that illumines a pot is known as different from the illumined pot so also, I,the self, an embodiment of Consciousness, being the illuminator of the body (am different from the body).

In this verse the idea that illuminator is different from the illumined object is repeated in respect of Self and body with the difference that in this verse Athma is described as embodiment Of Consciousness.  Consciousness spreads over the body intimately.  Therefore, one thinks body is a conscious entity.  This verse states that the body is not a conscious entity. Consciousness is like the light, body is like the object. One is the illuminator another is the illumined. They are not one and the same. So guru reminds the student “You, the embodiment of Consciousness is different from the body”.

Verse 24

Putra vitta-aadayoh bhaavaa yasya sheshatayaa priyaah I

Drishtaa sarvapriyatamah ‘soham’ iti avadhaaraya.II

Beings and things such as children and wealth are dear for the sake of That One who is the sole Seer and dearest of all –‘I am That One’, thus you should firmly think. 

Verse  25

Parapremaaspadatayaa  maa nabhuvamaham sadha I

Bhooyaasamiti yoh drishtaa ‘soham’ iti avadhaaraya. II

The dearest of all, for whom there is the anxiety, ‘May I never cease to be; may I always  be’, That supreme Seer –‘I am That One’, thus you should firmly think.

Athma that has been hitherto described as Chaitanya swarupam, is now described as Ananda swarupam in these two verses 24 and 25.  Love for ananda is universal and unconditional. Self-love is universal and unconditional.  Equating these two we arrive at the conclusion that ananda and Self are one and same i.e Athma, the self is Ananda swarupa.  Further love for others is conditional only, condition being that they make one happy.  In fact no one loves anyone for anyone’s sake.   As Brihadaranya Upanishad points out “athmanasthu kamaya sarvam priyam bhavathi”.  It is only for one’s own sake anything and everything else become lovable.  Even love for wife, children and wealth and other objects are conditional only.  As far as they are useful to one and connected to that one, they are loved.  Yajnavalkya in Brihadaranyaka Upanishad clearly says that love for others is conditional and only love for oneself is unconditional. “That Athma which is not only Chit swarupa but is also Ananda swarupa and that Athma is the real ‘I’”, guru instructs the disciple.

And this unconditional love for oneself is expressed in the form of a person’s desire to live on and on and on. Nobody wants to die because everything else that is dear to him, he can enjoy only if he is alive. Therefore, everybody wants to live eternally. Nobody wants mortality, everybody wants immortality.  If then one wonders why some people commit suicide it is because of self-hatread induced by debt, disease, dishonour etc.  If through some intervention, divine or human, if those conditions are removed one would no longer like to end his life.   Hatred for oneself is conditional. Love for oneself alone is unconditional.  “Athma, the supreme seer of body, mind, sense-organs, intellect and prana is also Ananda swarupa and that Athma is the Real ‘I’”, guru teaches the disciple.

Verse 26

Yah saakshi-lakshanah bodhah ‘tvam’-padaarthah sah uchyate I

Saakshi-tvam api boddha-tvam avikaaritayaa aatmanah.II

Consciousness, which is of the nature of Witness, is that which is meant by the word ‘Thou’.  Even the witnessing is only the illumining power without undergoing any change, on the part of the Self.

Guru who has all along been explaining ‘Tvam’ padam relating it to the student before him, now changes track by addressing directly in terms of ‘Thou’ in Mahavakhya “That Thou are”. He says that Tvam pada lakshyartha is Consciousness that is of the nature of Sakshi, which knows without undergoing any change. Mind by itself  cannot know because it is jadam. Pure Consciousness by itself cannot be a knower, as it will not directly be involved in knowing process. It is involved indirectly through its reflection in the mind which makes the mind sentient. So mind + reflected consciousness + Consciousness mixture is the knower.  Of these the mind and reflected consciousness are subject to changes and are dependant on Consciousness for knowing.  So Consciousness, Tvam pada lakshyartha is called Sakshi, the changeless knower, while mind is called pramatha. The illumining power is called knowing and like the sun Consciousness illumines without changing.

Verse 27

Deha-indriya-manah-praana- ahamkritibhyah vilakshanah I

Projjhitaa ashesha shad-bhaava vikaarah ‘tvam’-pada aabhidhah.II

From body, senses, mind, prana and from the ego sense – totally distinct; absolutely free from the six modifications (which body undergoes); This, the Self, is the indicative meaning of the term ‘Thou’.

We have seen in the earlier verses that Athma as the supreme seer is different from the body, prana, sense-organs and anthakarana that includes mind, intellect and ego.   Here it is restated as the Tvam pada lakshyartha.  It is further stated that it is free of all the six modifications that the body is subject to.   The six modifications are; birth, phenomenal existence, growth, change, decline and death.  So Athma the Tvam pada lakshyartha is unchanging, eternal and is of Satchidananda swarupa.

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'Tvam' pada analysis – Part 1

Vakyavritti – 3

Verse 13

Roopa-aadi maanyatah pindastatho naathma ghataadivat I

Viyadaadi mahaabhoota vikaaratvaat cha kumbhavat II

The gross body is made of the great elements such as space etc.; has form, touch, etc, like the pot; and is subject to changes just as the pot is and hence it cannot be the Self.

Guru tries to point out to the student why gross body cannot be the Athma, the Self

1)    It has body or form like pot

2)    It is matter and hence inert by itself, as it is constituted of five elements which are by themselves matter and inert only

3)    Like the pot it is subject to changes   

For Athma has no physical form that can be objectified, is sentient and not subject to changes.

Verse 14

sishya uvacha:

Anaatmaa yadi pindah ayam ukta hetu balaan matah I

Kara amalakavat saakshaat athmaanam pratipaadaya II

The disciple asks: If the gross body is considered as “not-Self” on the strength of these arguments, then you please explain directly what the Self is, as clearly as a gooseberry fruit in my hand.

The disciple though convinced of the arguments negating the gross body as Athma wants to have a clear direct definition of Athma defining positively what it is so that he can not only learn more about the Self but also even experience its reality as clearly as a gooseberry fruit in his hand.  Maybe he is still thinking in terms of seeing the Self as he sees his body.

Verse 15

Guru uvacha:

Ghatadrishtaa ghataadbhinnah sarvathaa na ghatah yathaa I

Dehadrishtaa tathaa ‘deho naham’ ithi avadhaaraya.II

The guru answers:  Just as a seer of a pot is distinct from the pot in all respects, so also you know for certain that you who perceive the body are by no means one with it.

Guru in his answer introduces the disciple to drik-drisya-viveka, the discrimination between the 'seer' and ;seen', which helps one to differentiate between the 'seer' and 'seen'.  He continues with the example of pot and points out that as a seer of the pot, one is different from the pot and cannot claim oneness with the pot.  Here Self, being in the position of ‘seer’ in respect of the body which is ‘seen’ cannot claim oneness with the body.

Verse 16

Evam indriya-drik ‘na aham indriyaani,’ iti nishchinu I

Manobuddhistathaa prano ‘na aham’ iti avadhaaraya II

Thus you firmly know that you, the seer of senses are not the senses themselves and also know for certain that, “I am not the mind, intellect and the prana”.

Having used this logic - “The experienced object is different from, I, the experiencer”- for body, the sthula sareera, guru wants to extend it to the sukshma sareera as well i.e. senses, mind, intellect and prana.  One is aware of the working as well as non-working of one’s sense-organs, mind, intellect and prana, individually.  So guru asks the student to apply the logic of drik-drisya-viveka, to the sense-organs, mind, intellect and prana and know firmly for certain that he as Self, the drik, is not any of the drisyam; the sense-organs, mind, intellect or prana.

Verse 17

Sanghaatah api tathaa ‘na aham’ iti drishya vilakshanam

Drishtaaram anumaanena nipunam sampradhaaraya II

Similarly, (convince yourself that) “I am not the combination of these (discussed earlier)”.  Thus know well by inference that you are their ‘Seer’, and you are quite distinct from them the ‘Seen’.

Using drik-drisya-viveka in verse 15, guru has established that Tvam (Self) is not the gross body.  Again in verse 16, he has pointed out that the Self is not the sense-organs, mind, intellect or prana as well. Gross body constitutes the Sthula sareera.  Sense-organs, mind, intellect and prana together constitute the Sukshma sareera. So in this verse guru asks the student to infer that he is not only distinct from them individually but also collectively as a 'seer' and the group of the Sthula sareera and Sukshma sareera together as 'seen'. It is only deha abhimana that stands in the way of anumana and guru advises the student indirectly to shed the dehabhimana and prepare himself for the next step in the journey towards the knowledge of ‘Tvam’.  Viewing from the angle of kosas, we can say that the student’s search for the Self is taken from the outer, gross annamaya kosa, then past the three inner subtle kosas i.e, pranamaya, manomaya, and vijnanamaya so far. 

Verse 18

deheindriyaadayoh bhaavaa haanaadi vyaapritikshamaah I

yasya sannidhi-maatrena ‘soham’ iti avadhaaraya.II

Know yourself to be the one owing to whose presence alone inert entities like the body and senses are able to function by way of giving and taking.

Because of the invisible Athma the body is appearing sentient. By Its proximate presence itself Athma, the Self makes the insentient body become sentient. Not only the body but also the sense organs, mind and intellect which are also insentient, are turned sentient by the proximate presence of Athma.  As sentient organs they become capable of engaging in all transactions which are either giving or taking.  Guru instructs the student after this teaching “That Athma in whose presence body and various organs become sentient is your very Self.  You are that Satchidananda Athma.   Know that for certain, meditate on that to fix that in your mind and learn to claim that as You all the time”.

Verse 19

Anaapannarvikaarah sannayaskaantavad eva yah I

Buddhi-aadeen chaalayet pratyak ‘soham’ iti avadhaaraya II

That One changeless innermost Self that moves the intellect, etc, that are within,  like a magnet moving iron filings (in its presence), –  ‘I am That One’, thus you should firmly think.

The idea of previous sloka is illustrated with an example.  The idea conveyed in the previous verse was that body, mind, senses, intellect and prana are rendered sentient in the presence of Athma, that is Self.   This verse gives a more graphic picture of how this energizing actually takes place. Self is compared to a magnet and the body and all sense-organs are compared to small iron filings in Its close proximity.   The iron filings that do not possess magnetism of their own get magnetised by their mere proximity to the magnet.  In the same way the sentient Athma doing no action and by its mere presence only, makes the otherwise insentient body and other sense-organs behave with sentiency.  After giving the example Guru reminds the student ” Know this for certain and learn to claim at all times that You are that Satchidananda Athma”.

Verse 20

Ajadaa, aatma-vad,aabhaanti yat saannidhyaat, jadaa api I

Deha-indriya-manah-pranaah ‘soham’ iti avadhaaraya II

Though inert in themselves, the body, senses, mind and prana appear to be as conscious as the Self. This is only due to the proximate presence of That One (Satchidananda Athma) and ‘I am That One’, you should firmly think.

Almost the same idea given earlier is repeated here i.e. in the presence of the sentient, non-material Athma, the material, insentient body, sense-organs, mind and prana appear and act as though they are sentient by themselves.  When we are unaware of the Athma’s role in lending sentiency to body, senses, mind and prana for the performance of the activities, we think we are doing them ourselves and develop independent individuality called ego-sense. Guru again reiterates “You are that Satchidananda Athma.  Know that for certain at all times”.

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The start of Teaching

Vakyavritti – 2

Verse 07

Sishya uvaacha:

Koh jeevah kah parahschaathma taadaatmyam vaa katham tayoh;I

“Tat Tvam asi” aadi vaakyam vaa katham tat pratipaadayet.II

The disciple asks:who is the individualized self?; who is the universal Self?;

how can they be identical?; how do statements like ‘That thou are’ explain this identity?

The disciple’s mind is flooded with questions about all four things mentioned by the

Guru – namely, the Jiva, Iswara, their identity, and the 

Mahavakya “Tat Tvam Asi”. So he puts these questions direct to Guru without beating about the bush. As a devotee, the disciple may have offered pujas to Lord in which one has a feeling that “Iswara is all and I am small”.  Further Veda purva bhagha, Karma kanda also talks of Jiva Iswara Bhedha only.  So the student wants clarification on these points.

Verse 08

Guru uvaacha:

Atra broomah samaadhaanam koh anyahjivah tvamevahi I

Yastvam pricchhasi maam koh aham brahma eva asi na samshayah II

The Guru replies:- I shall answer you to your satisfaction. Who else is the Jiva other than yourself who puts to me this question ‘Who am I?’  You alone are Brahman, without a doubt.

The Guru is sizing up the disciple by affirming once again that the Jiva is none other than Brahman alone and that the disciple is the Jiva that is Brahman. By emphasising this point Guru seems to say “There is no doubt about this.  If you stay with me and listen to me carefully with attention I can give you the doubt-free knowledge that will make you see the fact”

Verse 09 

Sishya uvaacha:

Padaartham eva jaanaami naadyapi bhagavan sphutam I

‘Aham brahma’ iti vaakyaartham pratipadye katham vada II

The disciple again asks: O revered teacher, I do not grasp even the word meanings of the sentence.  How then can I understand the meaning of the sentence “I am Brahman?” Please explain them to me.

Now the disciple, perhaps shaken up by the sudden claim made that he is Brahman,

pleads with the teacher respectfully addressing him as “bhagavan”, “How can I convince myself as Brahman, when I do not understand even the word meanings of the Mahavakhyam, let alone that sentence?”    Because understanding the communication is understanding sentences which requires understanding of words and their changing contextual meanings.  Understanding of the word by the communicator and understanding of the word by the listener both must tally to make a meaningful communication.  Through his statement the disciple is unknowingly laying the foundation for the direction of teaching to follow.

Verse 10

Guru uvaacha:

Satyam aaha bhavaan atra vijnaanam na iva vidyate I

Hetuh padaartha bodho hi vaakyaartha avagatah iha II

The Guru replies: You have said the truth of the matter, and surely nobody can contradict it. The knowledge of the word meanings is the cause of understanding the full meaning of the sentence.

Guru is very happy with the question as can be seen from the fact that he is addressing the student now with respect as “bhavaan”.  He agrees with the student that word knowledge, knowledge of the words is the means, the method, by which we get knowledge of the sentence and knowledge of the meaning of the word is the means to know the meaning of the sentence.  Teaching of “Tat Tvam Asi” will reach the student only when the student understands all these three words 100% clearly i.e. each one of the words “Tat, Tvam and Asi” must be 100% clear to the student without a gap in understanding.

Verse 11

Guru uvaacha:

Antahkarana tad vritti saakshi chaitanya vigrahah I

Aananda-roopah satyah san kim naatmaanam prapadyate?II

The Guru continues: Why do you not recognize yourself who are the witness of the internal organ and its modifications and an embodiment of Existence-Consciousness-Bliss

Verse 12

Satya-aananda-swaroopam dhee saakshinam Bodha-vigraham

Chintaya aatma tayaa nityam tyaktvaa deha-aadigaam dhiyam.

Give up the misconception identifying the Self with the body etc.  Know yourself always to be Existence-Knowledge-Bliss, the Witness of the mind/thoughts.

Guru starts explaining each word of the Mahavakyam starting with the word Tvam.  Tvam here means Jivathma, denoting none other than the student sitting in front of the Guru. Tvam normally denotes the individual with body-mind complex before one and this common meaning is called vachyartha.  But what is taken for discussion is the contextual meaning lakshyartha.  Tvam pada lakshyartha is the Chaitanyam, Consciousness, that gives the sentiency to the otherwise insentient body-mind complex.  The five features of Consciousness are:

1)    Consciousness is not a part, product or property of the body

2)    Consciousness is an independent entity which pervades and enlivens the body

3)    Consciousness is not limited by the boundaries of the body

4)    Consciousness continues to exist/survive the body

5)    The surviving Consciousness is not accessible due to the absence of body medium

It is this Chaitanyam that Guru refers to as Tvam, which he emphasizes in the verse no. 12.  He wants the Sishya to think about it or rather meditate on it all the time so that natural identification with body-mind complex will be replaced with identification with Chaitanyam, represented by the Existence-Knowledge-Bliss. 

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Guru-Sishya Introduction

Vakyavritti -1

Vakyavriiti is a small work of 53 verses by Sri Adhi Sankaracharya.   Here the word Vakyam refers to Mahavakyam and vritti means a brief commentary. So this work is a brief commentary on Mahavakya, the Mahavakya analysed here being “Tat Tvam Asi (That Thou are)” which is from Chandogya Upanishad of  Sama Veda.  The work opens with two verses of invocation. With this brief introduction let us enter the work.

Verse 1

Sarga-sthitipralaya hetum achintya sakthim,

Vishweshwaram vidita vishwam ananta murthimI

Nirmukta bandhanam apaara sukha-amburaasim,

Shree vallabham, vimala-bodha-ghanam namaami.II

I bow down to that Pure Consciousness, an ocean of unlimited happiness, the beloved of Sri (that is Vishnu), the all-knowing Lord of the universe, assuming endless forms yet free of all bondages, possessing inscrutable power and the Cause of the creation, maintenance and dissolution of the Universe.

In this sloka grace of Lord Narayana is invoked for writing the text. Let us read it seeking Lord’s grace for studying the text.  This verse is called Narayana prarthana or Narayana Mangalacharanam.  Lord Narayana is invoked in this verse in all three forms; as Eka rupa Iswara i.e. sree vallabha (Lakshmi Narayana); Viswa rupa Iswara i.e.anantha murthy; and Arupa Iswara i.e. vimala bodhanam (Pure Consciousness).  After Narayana namaskara in the first sloka, Sri Sankara invokes Guru’s grace in verse no.2.

Verse 2

Yasya prasaadaat aham eva vishnuh,

Mayi eva sarvam pari-kliptam chaI

Ittham vijaanaami sadaathma-roopam,

Tasya angee-padmam pranatah asmi nityam.II

I bow down to the lotus feet of my Guru by whose grace I understand that forever I am the all-pervading Vishnu and that this world of multiplicity is a super-imposition on me alone.

In this verse Sri Sankara offers his worship to the lotus feet of Guru through whose teaching he got the knowledge which he will be sharing with us through this text namely the oneness of one’s Real Self with Brahman, the substratum for this created world of multiplicity.  Only he calls Brahman as Vishnu in line with earlier prayer-sloka. 

Verse 3

Taapa-traya arka santaptah kashchid udvigna maanasahI

Samaadi saadhanaih yuktah sadgurum pari-pricchhati II

Scorched by the blazing sun of the three miseries,  dejected with the world and restless for release, having acquired qualifications like self-control,  the student enquires of a noble teacher:

Verse 4

sishya uvaacha:

Anaayaasena yena asmaan muchyeyam bhava bandhanaatI

Tanme sankshipya bhagavan kevalam kripayaa vada.II

The disciple asks the Guru: “The means by which I may easily get liberated from the sorrows of this bondage, O Holy Teacher, you please explain to me briefly, having pity on me.”

The scenario of a sincere student approaching his revered Guru is presented in these two verses.  Guru and sishya are introduced to indicate that self-knowledge should be gained only from the mouth of a Guru and not by self-study. The disciple yearns to be freed from the scorching misery of Samsara characterised by three types of miseries; adhyathmikam, adhibauthikam and audhidaivikam.  Adhyatmika taapam is pain caused by one’s own body-mind-sense complex like headache, back-pain etc.  Adhibauthika taapam is the pain caused by others; maybe from family members or  neighbours and other people  or even by animals, insects etc.  Adhidaivika taapam is the pain caused by natural forces like heat, cold, storm etc.  The person with the mind disturbed, did not lose his reason and reasoned out that all solutions other than Athmajnanam can give only temporary relief and so he decided to approach a sad-guru and seek Athmajnanam.  The sad-guru is one who is srotriya, well-learned in sastras and Brahmanishta, well-established in Brahman, This action on the disciple’s part shows he has viveka, discrimination; vairagyam, dispassion; and mumukshutvam, desire for liberation.   The disciple is also described to be “Samaadi saadhanaih yuktah”  which means he is also having Samadhi shatka sampathi i.e. the six qualities of sama, dama, uparama, titiksha, sraddha and samadhana. This means the disciple is sadhana chathushtaya sampanna and this qualified disciple approaches the qualified guru and prays to him to take him as a disciple and teach him Athma Vidya through which he can get liberated from the shackles of cycle of birth and death.

Verse 5

Guru  uvaacha:

Saadhvee te vachana vyaktih pratibhaati vadaami te I

Idam tad iti vispashtam saavadhaana manaah shrinuh.II

The Guru said: “Your question is indeed valid and is clearly expressed by you. I shall also answer your question very clearly. Do listen to it with full attention!”

Verse 6

“Tat Tvam asi” aadi vaakya uttham yat jeeva-paramaatmanoh I

taadaatmya vishayam jnaam tad idam mukti-saadhanam II

Statements such as ‘Thou art That’, etc, reveal the identity of individual self and the universal Self. The direct knowledge of that total identity is the immediate means to Liberation.

First, the teacher appreciates the clarity of the disciple’s thinking.   One of the indications of clarity is the capacity to present the question in a precise and short form and the student has revealed it through precision and brevity in his prayer for Self-knowledge.  As the disciple is a qualified student with the sadhana chathushtaya sampathi, the teacher straightaway initiates him in Jnanam by talking about the identity of Jiva, the individual Self with Brahman, the universal Self.  He uses the word Tadatmyam that means identity rather than Ikyam which means merger. For Ikyam can give the wrong impression to a novice that Jiva is in a different location and has to gradually approach Brahman for merger.  But both of them are one entity only and the difference between them is only a seeming difference.  Mahavakakyams convey this identity and Mahavakya vichara helps one to gain this knowledge and establish oneself in this knowledge which is a means to liberation.

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