Meaning of words, Direct meaning of a sentence, Bhag Tyag Lakshna, Suggestive meaning of a sentence
In chapter 3 of Naiskarmya Siddhi, SuresvarAchArya explains the method to interpret and operationalize Tat Tvam Asi. Like any sentence, TTA is made of words and to ascertain the meaning of a sentence, meaning of words is to be ascertained followed by their inter-se relationships. In Vakya Vritti (VV) 1.9 and 1.10, the teacher affirms the student’s concern that if he does not know the meanings of the words, how can he comprehend the mahAvAkya.
Eight Upanishads (Topic-wise) Part 37
Chapter 6 JnAna and Moksha
6-11 Tattiriya Upanishad Siksha Valli
6-11-1 Anuvaka 10 Trisanku on Knowledge and Wisdom
The Upanishad quotes Trisanku who after attaining jnAna declares that the glories of Brahman are his glories. Instead of saying Brahman is Satyam-JnAnan-Anantam, he claims- ‘I am Satyam-JnAnam-Anantam’. Instead of claiming that Brahman is Jagat-Karana he declares: I am Jagat-Karana. To an ignorant person, the claim of I am Brahman may seem preposterous. For a jnani, it is a rehearsal mantra. By rehearsing (Nidhidhyasana), he is established in Brahman. It is jnAna-nishtha.
Vedanta makes a distinction between Brahman and Isvara. Brahman is nirguna, Isvara is saguna. Maya is the total causal body. It is unmanifest and rests in Brahman. Brahman with its mAyA power is Isvara. Isvara is also unmanifest. Manifest Isvara is the universe. Sometimes Brahman and Isvara are used interchangeably. However, the context should make clear whether the term refers to nirguna or saguna.
The Limitations of Metaphor
Advaita teaching frequently makes use of metaphor in its explanations of the various topics. These are indisputably invaluable, although there is also the danger of taking them beyond the realm of their applicability and either drawing erroneous conclusions or simply failing to see the point that is being made. This also highlights the necessity of using the metaphor that is most appropriate for conveying the message. Take the example of sarvam khalvidam brahma – all this (world) is really Brahman.
We might start with the ubiquitous rope-snake metaphor. We think we see a snake but the light is poor. (We think we see a world of separate objects, but we haven’t yet gained the Self-knowledge of Advaita – our perception is covered by ignorance.) When we bring torchlight to shine into the darkness, we see that it is really a rope. (Having been taught Advaita, we realize that the world is really name and form of Brahman.)
Continue readingTat Tvam Asi (Part 3)
Vedantic teaching, i.e., TTA is completed in section 8 of chapter 6 of Ch Up. It is sravan (listening) to the teacher. Since Svetaketu has doubts, sections 9 to 16 are manan (removal of doubts) so that the student has conviction about the teaching. Svetaketu has doubts because he is unable to figure out why human beings do not claim identity with the Deity though they merge in It every day in deep sleep. In deep sleep, the jiva loses his individuality as he merges with the Deity. That means that the mind, the instrument of knowing is resolved and is dormant. Knower-hood is suspended temporarily. This is why, on waking up, a jiva does not claim identity with the Deity. The teacher explains with illustrations.
Eight Upanishads (Topic-wise) Part 36
Chapter 6 JnAna and Moksha
6-10-2 Anuvaka 10 The Upanishad prescribes two groups of meditation. In each group, there are several meditations: adhyAtma Brahman upAsanA, Adhidaiva Brahman upAsanA, AkAsa Brahman upAsanA.
adhyAtma Brahman upAsanA-. Here different organs in the body are locus for invocation. May you meditate upon Brahman in the form of well-being in speech. If a person’s speech is proper and appropriate, it can bring all-round wellness. Speech is the best ornament of a person. May you meditate on Brahman as yoga and ksema residing in prAna and apAna. PrAna rises from the lung upward and goes out, while apAna goes in from the nostrils and travels down to the lung. In this prAna and apAna, yoga-ksema is present. Yoga means all forms of acquisition – money, house, health, food etc. Ksema. means preservation of whatever has been acquired. Yoga and ksema reside in our breathing, because they exist only when we are alive. Once we cease breathing (die), they become irrelevant.
Tat Tvam Asi (Part 2)
Existence inheres every worldly object. Before creation, all the worldly objects are in seed (unmanifest) form in Existence and the creation unfolds gradually. Existence manifests everywhere whereas consciousness is manifested in subtle body only, e.g., mind, intellect. A jiva is a mind-body system and is sentient and has emotions of happiness and sadness. Consciousness (Chit) does not undergo any change as it is present in the mind like a reflection (ChidAbhAsa. It is individual self or individual soul ( jivAtmA).
Eight Upanishads (Topic-wise) Part 35
Part 34
Chapter 6 JnAna and Moksha
6-10 Taittiriya Upanishad Bhrigu Valli – On Bhrigu’s enlightenment
6-10-1 Anuvaka – 1 to 6 Bhrigu requests his father Varuna to teach Brahman. The father says that Brahman is the cause of food, vital forces, mind, eye, ear, and speech, and unto which they resolve. Bhrigu conducts inquiry. That Brahman is the cause of creation means that It is the ultimate substance from which all the products come into existence. There is an important difference between Brahman and other causes. The latter undergo modifications themselves to become the product, e.g., wood becomes furniture. Brahman is not subject to change. It is vivartavAd of creation. All other causes undergo modification and are parinAmi upAdAna cause. Knowing Brahman through inquiry about product is an indirect approach. Here the creation is inquired in reverse order.
Q.558 Knowledge and Experience
Q: I am still confused about the relative value of experience and knowledge. Some teachers seem to say that scriptures only give you ‘intellectual’ knowledge and you then have to convert this into actual ‘experience’ in order to become enlightened. But then there are metaphors like rope-snake and dream-waking. The snake that we experience is not real and we have to wake up from the dream. This means gaining knowledge, doesn’t it?
A: You cannot experience the Self/Brahman/Absolute. But then neither can you ‘know’ it in the usual sense of the word. Reality is non-dual. The empirical, experienced world of duality is an appearance; name and form of Brahman. All of this can be intellectually understood by the mind. When it is firmly believed to be true, without any doubt, that is enlightenment.
You should also understand that it is not the case that ‘all of this is unreal’. ‘Unreal’ is not the correct adjective. Every empirical perception is name and form of Brahman and therefore ultimately real. Just not ‘real’ as its perceived ‘object’. This is why the world does not disappear on enlightenment. The scriptures tell us ‘sarvam khalvidam brahma’ – all of this is Brahman. So, if it disappeared, it would mean that Brahman disappeared!
Continue readingTat Tvam Asi (Part1)
In the commentary on Ch Up 6.1.3, ShankarAchArya says that even if a person has studied all the Vedas and knows all other things which are to be known, he indeed remains unfulfilled if he does not know the Self. As the word ‘unfulfilled’ is not explained, let me do. Unfulfilled means unfulfilled desires. Though a particular human desire is finite, there are countless desires and in this sense they are infinite. A person will have to take infinite births to fulfil them, and he will be in bondage forever. Conversely, with Self-knowledge, a person is complete and has no desires or alternatively all desires are subsumed in his ‘completeness’. He is free in the present life and is also free from rebirth.
Eight Upanishads (Topic-wise) Part34
Chapter 6 JnAna and moksha
6-9 Taittiriya Upanishad- Brahmananda Valli
6-9-5 AnuvAka 8 – Ananda MimAmsa There is harmony and order in creation. Celestial entities are all the time engaged in their activities in a disciplined manner. It is possible if there is a ruler different from them. He is Brahman of Vedanta who is inactive but at his command all the worldly entities act as if He is the source of terror. This is one aspect. The Upanishad says that Brahman is the source of bliss in the world and in particular, the one enjoyed by a jiva. Whereas bliss is the nature of Brahman and is without any gradation and cannot be experienced, the bliss experienced by a jiva is graded and can be evaluated. Ananda MimAnsa is discussed in detail in (Ananda Mimansa | Advaita Vision)