'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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Conclusion - Drik Drisya Viveka

Drik Drisya Viveka 10

Verse 40

Pratibhasikajivo yastajjagat pratibhasikam ।

Vastavam manyate'nyastu mithyeti vyavaharikah॥ 40॥

.

Verse 41

Vyavaharikajivo yah tajjagad vyavaharikam ।

Satyaṃ pratyeti mithyeti manyate paramarthikah ॥ 41॥

He who is the Pratibhasika Jiva thinks the Pratibhasika world as real  but the Vyavaharika Jiva regards (that Pratibhasika world) as unreal.  He who is the Vyavaharika Jiva sees this Vyavaharika  world as real.   But the real Jiva (Paramarthika- Jiva) knows it to be unreal.

The author says that in dream, the Pratibhasika Jiva refuses to accept the Pratibhasika -jagat as an unreal projection. To see it as an unreal projection the Jiva has to wake up and gain the knowledge that he is the Vyavaharika Jiva.   As a Vyavaharika Jiva, the dream is effortlessly seen to be mithya. The same is true for the Vyavaharika Jiva with regard to the waking world, when he wakes up to his real nature as the Paramarthika-jiva.  The waker- Jiva never accepts the waking world as unreal as long as he is ignorant of the higher ‘I’.   This Jiva looks upon the waker’s world as absolute reality even though it is another projection consisting of simple name and form without any substantiality of its own.  There is an important difference that needs to be noted. When one wakes up from dream and understands that he is not the dream-jiva but he is the waker- jiva, the dream physically disappears. But when one wakes up from this Vyavaharika dream through Self-knowledge and claim that he is the Paramarthika -jiva, this world does not instantaneously disappear. The Vyavaharika - jiva and the Vyavaharika -jagat will continue to appear for some more time until the exhaustion of Jiva’s prarabdha karma. One example that is given to illustrate this is the blue sky continuing to appear as blue even after the knowledge that there is no blue sky.  The sense-organs will continue to report the world as it is even after the world is known to be unreal, but the cognitive understanding of the unreal nature of the world remains for the Jnani-jiva who claims that he is neither the Pratibhasika-Chidabhasa nor the Vyavaharika - Chidabhasa but is the Paramarthika-jiva, and knows that the waking world is mithya.

Verse 42

Paramarthikajivastu brahmaikyaṃ paramarthikam ।

Pratyeti vikshate nanyad vikshate tvanrutatmana ॥ 42॥

But the Paramarthika Jiva sees its identity with Brahman (alone) to be real. He does not see the others, (for) he knows them to be illusory.

The Pratibhasika-Jiva sees the dream world as real and when he wakes up and becomes the Vyavaharika-jiva, the dream world becomes unreal and the waking world seems real. When the Vyavaharika-jiva “wakes up” through Self-knowledge, he recognizes that he is the Paramarthika-Jiva, and then the waking world becomes unreal, and the oneness of the waker with Brahman is recognized.  “I am Brahman” becomes a fact for that Jiva.  By constant sravanam, mananam and nididhyasanam he retains that fact in the surface of the mind all the time. Gaining Self-Knowledge through  sravanam, mananam is not sufficient but establishment in the knowledge through nididhyasanam is required for this knowledge to become one’s second nature and instinctive. The fact that one is the Paramarthika-Jiva should be foremost in the mind all the time when alone or interacting with the world.  The one that is established as the Paramarthika-Jiva will not invoke the Vyavaharika-jiva and the Pratibhasika-Jiva beyond what is necessary for the carrying out the duties of those two ahankaras.  Even as he transacts in these roles, he constantly remembers that they are mithya because the world can be tackled only by seeing it to be mithya.  If this is forgotten, the world will become satyam as the world’s capacity to bind the Jiva is very powerful.  That is how a Paramarthika-Jiva interacts with the world as a Jivanmukta Jnani.

Verse 43

Madhuryadravasaityani neeradharmastarangake ।

Anugamyatha tannishte phene'pyanugata yatha ॥ 43॥

Verse 44

Sakshisthah sacchidanandah sambandhad vyavaharike ।

Taddvarenanugacchanti tathaiva pratibhasike ॥ 44॥

Just as characteristics of water as sweetness, fluidity and coldness appear to inhere in the waves,  and then also in the foams for which the waves are the substratum, so also Existence, Consciousness and Bliss which are the (natural characteristics of Sakshi) appear to inhere in the Vyavaharika-Jiva  on account of its relation (with Sakshi) and through it similarly inheres in the Pratibhasika-Jiva.

The author points out that the Paramarthika-Jiva alone has the independant Sat-Chit-Ananda, and the Vyavaharika-Jiva  and Pratibhasika-Jiva do not have these independently. The Paramarthika-Jiva lends these to the Chidabhasa Vyavaharika-Jiva  . The Vyavaharika-Jiva  in turn lends the Sat-Chit-Ananda that it has borrowed to the Pratibhasika-Jiva. The author gives an example to explain this sequential borrowing of Sat-Chit-Ananda.  Imagine a lake or an ocean. Upon the lake there is a wave. There is a bubble upon that wave. The attributes of the water are borrowed by the wave and are given to the bubble. Water has three intrinsic attributes, sweetness, liquidity, and coolness to the touch. These three attributes of water pervade the wave. The small bubble on top of the wave also has these three attributes. Water does not give the three attributes directly to the bubble. Water lends the attributes to the wave and the wave in turn lends them to the bubble.  Similar to the example cited, water is the Sakshi, the Paramarthika-Jiva, the wave is the Vyavaharika-Jiva and the bubble is the Pratibhasika-Jiva.    Sakshi, the Paramarthika-Jiva whose intrinsic nature is Sat-Chit-Ananda is like water that lends Sat-Chit-Ananda to the Vyavaharika-Jiva, like water lending sweetness, liquidity and coolness to waves and through the Vyavaharika-Jiva  the three characteristics to Pratibhasika-Jiva like water to foam the three qualities through wave. 

Verse 45

Laye phenasya taddharma dravadyah syustarangake ।

Tasyapi vilaye nire tishthantyete yatha pura ॥ 45॥

With the disappearance of the foam (in the wave), its characteristics such as fluidity

etc. merge in the wave; again with the disappearance of the wave in the water, these characteristics merge, as  before, in the water.

Fluidity, coldness and sweetness that are the attributes of the water were lent to waves when they were formed.  Waves in turn lent these three attributes to foam when it was formed.  This verse describes what happens to the borrowed attributes when foam and wave that are only temporary are resolved.  The attributes are not destroyed when the bubble bursts because they are not the attributes of the bubble. The attributes remain with the wave. When the wave resolves, the attributes are not destroyed but remain with the water. The condition, i.e., the water that is obtained in the wave and the bubble remains the same with its attributes even after the resolving of the wave and the bubble.

Verse 46

Pratibhasikajivasya laye syurvyavaharike ।

Tallaye sacchidanandah paryavasyanti Sakshini ॥ 46॥

With the disappearance of the Pratibhasika Jiva (in the Vyavaharika Jiva) Existence,

Consciousness and Bliss (which are its characteristics) merge in the Vyavaharika Jiva. When that also disappears (in Sakshi) these characteristics (finally) merge in Sakshi.

The previous verse described what happens to the attributes such as fluidity etc., when foam resolves in wave and wave resolves in water.  This verse describes that in the same way, when the dream-Jiva resolves, the Sat-Chit-Ananda gets resolved into the waker-Jiva and at the time of dissolution of all the waker Jivas, the Sat-Chit-Ananda is not destroyed but remain with the Sakshi, the Paramarthika-Jiva.  When the dream- Jiva resolves upon waking up from the dream, the Sat-Chit-Ananda that was present in the dream comes back to the waker- Jiva.  The ‘I am’ is common to all the Jivas, ‘I’ being the consciousness and ‘am’ being the existence. The ‘I am’ is satyaṃ and anything added to the ‘I am’ is mithya. The waker- Jiva is dissolved during three states. These three states are deep sleep and death, dissolution of the universe and videhamukti. At the time of deep sleep and death or total dissolution of the universe, which are temporary states, the waker- Jiva is temporarily dissolved. Upon videhamukti, the waker- Jiva is permanently dissolved and the Sat-Chit-Ananda remains as the Sakshi Chaitanyam, one with Brahman.  The Sakshi Chaitanyam is always present and in Sakshi Chaitanyam alone the waves and bubbles of creation arise and fall.

Acknowledgement 

With the above verse 46, the text Drik Drisya Viveka concludes.  While concluding the series of blogs on Drik Drisya Viveka, I wish to record my deep debt of gratitude to the speeches and writings on this subject, of:

1)    Swami Paramarthananda

2)    Swami Nikhilananda &

3)    Swami Gurubhakthananda

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