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.
In a sentence, if the words signify one entity, such words are said to be on equal footing (samAnadhikAranam). In TTA, Tat and Tvam are on equal footing because of use of the word Asi ( Upadesha Sahasri 18.196)
The direct meanings of Tat and Tvam are ParAmAtmA and jivAtmA. In TTA, there is a relationship of qualifier-qualified (visheshan-visheshya). between the two words. JivAtmaA qualifies ParAmAtmA and ParAmAtmA qualifies jivAtmA. It means that jivAtmA and ParAmAtmA transfer their non-essential attributes to one another. For mahAvAkya to work, ParAmAtmA is to be shown to be identical to jivAtama.
JivAtmA is a sentient entity. It is a combination of Consciousness (pure consciousness) and Mind-Body Complex (MBC). One jivAtmA differs from other jivAtmA due to different MBCs, the variable factor, whereas Consciousness is the invariable factor.
ParAmAtmA is the creator and ruler of the universe. It is infinite, omnipotent, omniscience, etc, and It is a remote entity. It has invariable factor, namely, Existence (pure existence) and variable factor of names and forms. Because of mutual transfer of variable (non-essential) attributes, jivAtmA and ParAmatmA gain contrary attributes. But contrary attributes cannot co-exist, for otherwise, TTA will not work. Therefore, the contradictory attributes cancel each and get dropped from the equation. The invariable factors, namely, Existence of ParAmAtmA and Consciousness of jivAtma remain intact. This process is called Bhag TyAg Lakshna.
On dropping the contrary attributes, the suggestive meaning of Tat is ascertained as Existence and that of Tvam as Consciousness. In other words, invariable factor (essential nature) of ParAmAtmA is same as invariable factor (essential nature) of jivAtmA. In the suggestive meanings, ParA and jiva are dropped, as it were, and AtmA (Self) is left.
Bhag Tyag Lakshana: Why and how
There is a question. How and why will a seeker drop the contrary attributes? They cannot be dropped physically. They are cognitively falsified because they are mithya. The mind, body, names and forms are mithya. Though experienced, they do not have existence of their own. It is borrowed from AtmA.
In VV 2.13, 2.15 and 2.16, the teacher says that since gross body has form, touch, etc, they are objects of experience and therefore different from the perceiver, the Self. Similarly, the Self is the perceiver of the subtle body, like, thoughts, intellect and therefore different from them. Perceiver of a pot is different from the pot. It follows (VV 2.17) that the Self is different from the combination of the gross and subtle bodies. The Self, which is the innermost, is of the nature of consciousness. In its presence, subtle and gross bodies which are inert become sentient and function like iron filings move in the presence of a magnet (VV 2.19). The Self, which is changeless and is like a witness, illumines the modifications in the mind, the intellect and three states of experience and is therefore different from them (VV 2.21, 2.22, 2.26 and 2.27). The teacher tells (VV 2.24) the student that the Self is not only different from ‘me’ (mind and body) but also from other things (mine) related to ‘me’, namely, relatives, and other worldly objects.
The Self is the dearest of all because every other thing is dear because of the Self (VV 2.24). Being the dearest, the Self is of the nature of bliss and all experiential happiness flows from It. May I ever exist is a universal desire. The Self is existence itself, i.e., pure existence (VV2.25). The teacher concludes (VV 2.27) that Tvam means Self.
Having arrived at the suggestive meaning of Tvam, Vakya Vritti does the same exercise for Tat, i.e., removes all adjuncts from ParAmAtmA. The literal meaning of ParAmAtmA is the creator and ruler of the world. It is omnipotent, omniscience, omnipresent. From another perspective, ParAmAtmA is the unmanifested world and world is the manifested ParAmAtmA. The world is nothing, but names and forms of which Existence is the substratum. Names and forms signifying the omnipotent, etc, of ParAmAtmA are His adjuncts and are subject to change. They are of lower order of reality. Existence is the absolute reality. After negating the mithya adjuncts, Existence is left which is the suggestive meaning of Tat.
As Existence is same as Consciousness, Tat Tvan Asi is the conclusion. The word Asi, which is in the present tense, signifies that the identity is valid in the three periods of time.
After understanding the import of Tat Tvam Asi, Svetaketu validly claims Aham Brahma Asmi. It is Self-knowledge. It is freedom from samsAra. Like Svetaketu, any aspirant can claim, ‘I am Brahman’.
Contd Part 5