Mahāvākyas

The Poetic Form of an Alternate Version of the Mahavakyas

The Poetic Form of an Alternate Version of the Mahavakyas

The Mahāvākyas (sing.: , ; plural: , ) are "The Great Sayings" of the Upanishads, with mahā meaning great and vākya, a sentence. The Mahāvākyas are traditionally considered to be four in number, though actually five are prominent in the post-Vedic literature:

1. () – literally translated as "That Thou Art" ("That is you" or "You are that"),Template:SfnTemplate:SfnTemplate:Sfn appears in Chandogya Upanishad 6.8.7 of the Sama Veda, with tat in Ch.U. 6.8.7 referring to *sat, "the Existent,"Template:SfnTemplate:SfnTemplate:Sfn and contextually understood as "That's how [thus] you are,"Template:SfnTemplate:SfnTemplate:SfnTemplate:Sfn with tat in Ch.U. 6.12.3 referring to "the very nature of all existence as permeated by [the finest essence]."Template:SfnTemplate:Sfn
2. () - "I am Brahman", or "I am absolute"Template:Sfn (Brihadaranyaka Upanishad 1.4.10 of the Yajur Veda)
3. () - "PrajñānaTemplate:Refn is Brahman"Template:Refn, or "Brahman is Prajñāna" (Aitareya Upanishad 3.3 of the Rig Veda)
4. () - "This Self (Atman) is Brahman" (Mandukya Upanishad 1.2 of the Atharva Veda)
5. - "All this indeed is Brahman"

Mahāvākyas are instrumental in Advaita Vedanta, as they are regarded as valid scriptural statements that reveal the self (), which appears as a separate individual existence (), is, in essence, non-different (not two-ness) from Brahman, which, according to Advaita, is nirguna. In contrast, these statements are less prominent in most other Hindu traditions, which emphasize a qualified or dualistic relationship between the self and Brahman, whom they regard as saguna, often identified with Vishnu, Shiva, Shakti, etc.

The four principal Mahavakyas

Though there are many Mahavakyas, four of them, one from each of the four Vedas, are often mentioned as "the Mahavakyas".Template:Sfn Other Mahavakyas are:

• ekam evadvitiyam brahma - Brahman is one, without a second (Chāndogya Upaniṣad)
• so 'ham - I am that (Isha Upanishad)
• sarvam khalv idam brahma - All of this is brahman (Chāndogya Upaniṣad 3.14.1)
• etad vai tat - This, verily, is That (Katha Upanishad)

People who are initiated into sannyasa in Advaita Vedanta are being taught the four [principal] mahavakyas as four mantras, "to attain this highest of states in which the individual self dissolves inseparably in Brahman". According to the Advaita Vedanta tradition, the four Upanishadic statements indicate the real identity of the individual (jivatman) as sat (the Existent), Brahman, consciousness. According to the Vedanta-tradition, the subject matter and the essence of all Upanishads are the same, and all the Upanishadic Mahavakyas express this one universal message in the form of terse and concise statements. In later Sanskrit usage, the term mahāvākya came to mean "discourse", and specifically, discourse on a philosophically lofty topic.

The concept of mahavakyas has a prehistory in Mimamsa, where it differs from its use in Advaita Vedanta. Instead of a concise philosophical truth, a mahavakya in Mimamsa is a complex sentence that integrates and finalizes the meaning of smaller sentences (avantara-vakya). This structure follows the principle of paryavasana (completion), where the larger sentence absorbs its parts to become the primary source of authority. In full form, a mahavakya serves as a Vedic "ritual manual", unifying all instructions into a guide for performing the ritual.

Tat Tvam Asi

File:Tat tvam asi.jpg

The phrase "Tat Tvam Asi" in the Malayalam and Devanagari scripts, displayed outside the sanctum sanctorum of the Sabarimala Temple in Kerala, India. The sacred syllable "Om" is the glyph in the middle.

Chandogya Upanishad 6.8.7,Template:Sfn in the dialogue between Uddalaka and his son Śvetaketu. It appears at the end of a section, and is repeated at the end of the subsequent sections as a refrain:

[6.2.1] In the beginning, son, this world was simply what is existent - one only, without a second. [6.2.3] And it thought to itself: "let me become many. Let me propagate myself." [6.8.3] It cannot be without a root [6.8.4] [l]ook to the existent as the root. The existent, my son, is the root of all these creatures - the existent is their resting place, the existent is their foundation[7] The finest essence hereTemplate:Mdashthat constitutes the self of this whole world; that is the truth; that is the self (ātman). And that's how you are, Śvetaketu.Template:Sfn

In ChU.6.8.12 it appears as follows:

'Bring a banyan fruit.'

'Here it is, sir.'
'Cut it up.'
'I've cut it up, sir.'
'What do you see here?'
'These quite tiny seeds, sir.'
'Now, take one of them and cut it up.'
'I've cut it up, sir.'
'What do you see there?'
'Nothing, sir.'
Then he told him: 'This finest essence here, son, that you can't even seeTemplate:Mdashlook how on account of that finest essence this huge banyan tree stands here.

'Believe, my son: the finest essence hereTemplate:Mdashthat constitutes the self of this whole world; that is the truth; that is the self (ātman). And that's how you are, Śvetaketu.'Template:Sfn

Etymology and translation

Tat Tvam Asi (Devanagari: तत्त्वमसि, Vedic: tát tvam ási) is traditionally translated as "Thou art that", "That thou art", "That art thou", "You are that", "That you are", or "You're it"; although according to Brereton and others the proper translation would be "In that way [=thus] are you, Svetaketu",Template:SfnTemplate:Sfn or "that's how you are":Template:SfnTemplate:Sfn

• tat - "it", "that"; or alternatively "thus",Template:SfnTemplate:Sfn "in that way",Template:SfnTemplate:Sfn "that's how".Template:SfnTemplate:Sfn From tat an absolutive derivation can be formed with the suffix -tva: tattva, 'thatness', 'principle', 'reality' or 'truth'; compare tathātā, "suchness", a similar absolutive derivation from tathā - 'thus', 'so', 'such', only with the suffix -tā, not -tva.
• tvam - you, thou
• asi - are, 'art'

In Ch.U.6.8.7 tat refers to Sat, "the Existent",Template:SfnTemplate:SfnTemplate:Sfn Existence, Being. Sat, "the Existent", then is the true essence or root or origin of everything that exists,Template:SfnTemplate:Sfn and the essence, Atman, which the individual at the core is. As Shankara states in the Upadesasahasri:

Up.I.174: "Through such sentences as 'Thou art That' one knows one's own Atman, the Witness of all the internal organs." Up.I.18.190: "Through such sentences as "[Thou art] the Existent" [...] right knowledge concerning the inner Atman will become clearer." Up.I.18.193-194: "In the sentence "Thou art That" [...] [t]he word 'That' means inner Atman."Template:Sfn

While the Vedanta tradition equates sat ("the Existent") with Brahman, as stated in the Brahma Sutras, the Chandogya Upanishad itself does not refer to Brahman.Template:SfnTemplate:SfnTemplate:RefnTemplate:Sfn

According to Brereton, followed by Patrick OlivelleTemplate:Sfn and Wendy Doniger, Template:SfnTemplate:Refn the traditional translation as "you are that" is incorrect, and should be translated as "In that way [=thus] are you, Svetaketu."Template:SfnTemplate:SfnTemplate:Refn That, then, in ChU.6.8.12 refers to "the very nature of all existence as permeated by [the finest essence]",Template:SfnTemplate:Sfn and which is also the nature of Svetaketu.Template:Refn Lipner expresses reservations on Brereton's interpretation, stating that it is technically plausible, but noting that "Brereton concedes that the philosophical import of the passage may be represented by the translation 'That you are', where tat as 'that' would refer to the supreme Being (sat/satya)."Template:Sfn

Interpretation

Major Vedantic schools offer different interpretations of the phrase:

• Advaita - absolute equality of 'tat', the Ultimate Reality, Brahman, and 'tvam', the Self, Atman.
• Shuddhadvaita - oneness in "essence" between 'tat' and individual self; but 'tat' is the whole and self is a part.
• Vishishtadvaita -'tvam' denotes the Jiva-antaryami Brahman while 'tat' refers to Jagat-Karana Brahman.
• Dvaitadvaita - equal non-difference and difference between the individual self as a part of the whole which is 'tat'.
• Dvaita of Madhvacharya - tat tvam asi is read as atat tvam asi, meaning "that (parama) Aatma is the essence of all, you are not Him," or "Atma (Self), thou art, thou art not God."Template:Efn-la
• Acintya Bheda Abheda - inconceivable oneness and difference between individual self as a part of the whole which is 'tat'.

Aham Brahma Asmi

Aham Brahmāsmi (Devanagari: अहम् ब्रह्मास्मि), "I am Brahman" is in the Brihadaranyaka Upanishad 1.4.10 of the Shukla Yajurveda:

[1.4.1] In the beginning this world was just a single body (ātman) shaped like a man. He looked around and saw nothing but himself. The first thing he said was, 'Here I am!' and from that the name 'I' came into being. [1.4.9] Now, the question is raised; 'Since people think that they will become the Whole by knowing brahman, what did brahman know that enabled it to become the Whole? [1.4.10] In the beginning this world was only brahman, and it knew only itself (ātman), thinking: 'I am brahman.' As a result, it became the Whole [...] If a man knows 'I am brahman' in this way, he becomes the whole world. Not even the gods are able to prevent it, for he becomes their very self (ātman).Template:SfnTemplate:Refn

Aham Brahmasmi is the core philosophy in advaita vedanta, indicating absolute oneness of atman with brahman.

Etymology

• Aham (अहम्) - literally "I".
• Brahma (ब्रह्म) - ever-full or whole (ब्रह्म is the first case ending singular of Brahman).
• Asmi (अस्मि) - "am," the first-person singular present tense of the verb as (अस्), "to be".

Ahaṁ Brahmāsmi then means "I am the Absolute" or "My identity is cosmic", but can also be translated as "you are part of god just like any other element".

Explanations

In his comment on this passage, Sankara explains that here Brahman is not the conditioned Brahman (saguna); that a transitory entity cannot be eternal; that knowledge about Brahman, the infinite all-pervading entity, has been enjoined; that knowledge of non-duality alone dispels ignorance; and that the meditation based on resemblance is only an idea. He also tells us that the expression Aham Brahmaasmi is the explanation of the mantra

That ('Brahman') is infinite, and this ('universe') is infinite; the infinite proceeds from the infinite. (Then) taking the infinitude of the infinite ('universe'), it remains as the infinite ('Brahman') alone. - (Brihadaranyaka Upanishad V.i.1)Template:Refn

He explains that non-duality and plurality are contradictory only when applied to the Self, which is eternal and without parts, but not to the effects, which have parts. The aham in this memorable expression is not closed in itself as a pure mental abstraction but it is radical openness. Between Brahman and aham-brahma lies the entire temporal universe experienced by the ignorant as a separate entity (duality).

Vidyāranya in his Panchadasi (V.4) explains:

Infinite by nature, the Supreme Self is described here by the word Brahman (lit. ever expanding; the ultimate reality); the word asmi denotes the identity of aham and Brahman. Therefore, (the meaning of the expression is) "I am Brahman".Template:Refn Vaishnavas, when they talk about Brahman, usually refer to impersonal Brahman, brahmajyoti (rays of Brahman). 'Brahman' according to them means GodTemplate:MdashNarayana, Rama or Krishna. Thus, the meaning of aham brahma asmi according to their philosophy is that "I am a drop of Ocean of Consciousness", or "I am Self, part of cosmic spirit, Parabrahma". Here, the term 'Parabrahma' is introduced to avoid confusion. If Brahman can mean Self (though, Parabrahma is also the Self, but Supreme oneTemplate:MdashParamatma), then Parabrahma should refer to God, Lord Vishnu.

Prajñānam Brahma

Aitareya Upanishad 3.3 of the Rigveda, translation Olivelle:

[1] Who is this self (ātman)? - that is how we venerate. [2] Which of these is the self? Is it that by which one sees? Or hears? Smells [etc...] But these are various designations of cognition. [3] It is brahman; it is Indra; it is all the gods. It is [...] earth, wind, space, the waters, and the lights [...] It is everything that has life [...] Knowledge is the eye of all that, and on knowledge it is founded. Knowledge is the eye of the world, and knowledge, the foundation. Brahman is knowing.Template:Sfn

Etymology and translation

Several translations, and word-orders of these translations, are possible:

Prajñānam:

• jñāna means "understanding", "knowledge", and sometimes "consciousness"
• Pra is a prefix which could be translated as "higher", "greater", "supreme" or "premium", or "being born or springing up",Template:Sfn referring to a spontaneous type of knowing.Template:SfnTemplate:Refn

Prajñānam as a whole means:

• प्रज्ञान, "prajñāna",
  • Adjective: prudent, easily known, wise
  • Noun: discrimination, knowledge, wisdom, intelligence. Also: distinctive mark, monument, token of recognition, any mark or sign or characteristic, memorial
• "Consciousness"Template:Sfn
• "Intelligence"Template:SfnTemplate:Sfn
• "Wisdom"

Related terms are jñāna, prajñā and prajñam, "pure consciousness".Template:Sfn Although the common translation of jñānamTemplate:Sfn is "consciousness", the term has a broader meaning of "knowing"; "becoming acquainted with", "knowledge about anything", "awareness", "higher knowledge".

Brahman:

• "The Absolute"Template:Sfn
• "Infinite"
• "The Highest truth"

Meaning: Most interpretations state: "Prajñānam (noun) is Brahman (adjective)". Some translations give a reverse order, stating "Brahman is Prajñānam", specifically "Brahman (noun) is Prajñānam (adjective)": "The Ultimate Reality is wisdom (or consciousness)". Sahu explains:

Prajnanam iti Brahman - wisdom is the Self. Prajnanam refers to the intuitive truth which can be verified/tested by reason. It is a higher function of the intellect that ascertains the Sat or Truth/Existent in the Sat-Chit-Ananda or truth/existent-consciousness-bliss, i.e. the Brahman/Atman/Self/person [...] A truly wise person [...] is known as Prajna - who has attained Brahmanhood itself; thus, testifying to the Vedic Maha Vakya (great saying or words of wisdom): Prajnanam iti Brahman.Template:Sfn

And according to David Loy,

The knowledge of Brahman [...] is not intuition of Brahman but itself is Brahman.Template:Sfn

Ayam Ātmā Brahma

Ayam Atma Brahma (Template:Langx) is a Mahāvākya which is found in the Mandukya Upanishad of the Atharvaveda. According to the Guru Gita, "Ayam Atma Brahma" is a statement of practice.

Etymology and meaning

The Sanskrit word ayam means 'it'. Ātman means ‘Atma’ or 'self'. Brahman is the highest being. So "Ayam Atma Brahma" means 'Atma is Brahman'.

Source and Significance

The Mahavakya is found in the Mandukya Upanishad of the Atharva Veda. It is mentioned in the Mundaka Upanishad 1-2,

[1] OM - this whole world is that syllable! Here is a further explanation of it. The past, the present and the future - all that is simply OM; and whatever else that is beyond the three times, that also is simply OM - [2] for this brahman is the Whole. Brahman is this self (ātman); that [brahman] is this self (ātman) consisting of four quarters.Template:Sfn

In Sanskrit:

सर्वं ह्येतद् ब्रह्मायमात्मा ब्रह्म सोऽयमात्मा चतुष्पात् ॥ २ ॥

The Mundaka Upanishad, in the first section of the second Mundaka, defines and explains the Atma-Brahma doctrine.

It claims that just as a burning fire produces thousands of sparks and leaps and bounds in its own form, so the living beings originate from Brahman in its own form. Brahman is immortal, except the body, it is both external and internal, ever generated, except the mind, except the breath, yet from it emerges the inner soul of all things.

From Brahman breath, mind, senses, space, air, light, water, earth, everything is born. The section expands on this concept as follows,

The sky is his head, his eyes the sun and the moon,
the quarters his ears, his speech the Vedas disclosed,
the wind his breath, his heart the universe,
from his feet came the earth, he is indeed the inner Self of all things.

From him comes fire, the sun being the fuel,
from the soma comes the rain, from the earth the herbs,
the male pours the seed into the female,
thus many beings are begotten from the Purusha.

From him come the Rig verses, the Saman chants, the Yajus formulae, the Diksha rites,
all sacrifices, all ceremonies and all gifts,
the year too, the sacrificers, the worlds,
where the moon shines brightly, as does sun.

From him, too, gods are manifold produced,
the celestials, the men, the cattle, the birds,
the breathing, the rice, the corn, the meditation,
the Shraddha (faith), the Satya (truth), the Brahmacharya, and the Vidhi (law).

— Template:Comma separated entries

The Mundaka Upanishad verse 2.2.2 claims that Atman-Brahman is real. Verse 2.2.3 offers help in the process of meditation, such as Om. Verse 2.2.8 claims that the one who possesses self-knowledge and has become one with Brahman is free, not affected by Karma, free from sorrow and Atma-doubt, he who is happy. The section expands on this concept as follows,

That which is flaming, which is subtler than the subtle,
on which the worlds are set, and their inhabitants -
That is the indestructible Brahman.
It is life, it is speech, it is mind. That is the real. It is immortal.
It is a mark to be penetrated. Penetrate It, my friend.

Taking as a bow the great weapon of the Upanishad,
one should put upon it an arrow sharpened by meditation,
Stretching it with a thought directed to the essence of That,
Penetrate that Imperishable as the mark, my friend.

Om is the bow, the arrow is the Self, Brahman the mark,
By the undistracted man is It to be penetrated,
One should come to be in It,
as the arrow becomes one with the mark.

— Template:Comma separated entries

Etymology and translation

• sarvam etad - everything here,Template:Sfn the Whole,Template:Sfn all this
• hi - certainly
• brahma - Brahman
• ayam - this
• ātmā - Atman, self, essence
• brahma - Brahman
• so 'yam ātmā - "this very atman"Template:Sfn
• catuṣpāt - "has four aspects"Template:Sfn

While translations tend to separate the sentence in separate parts, Olivelle's translation uses various words in adjunct sets of meaning:

• सर्वं ह्येतद् ब्रह्म sarvam hyetad brahma - "this brahman is the Whole"
• ब्रह्मायमात्मा brahma ayam atma - "brahman is ātman"
• ब्रह्म सोऽयमात्मा brahman sah ayam atman - "brahman is this (very) self"

The Mandukya Upanishad repeatedly states that Om is ātman, and also states that turiya is ātman.Template:Sfn The Mandukya Upanishad forms the basis of Gaudapada's Advaita Vedanta, in his Mandukya Karika.

- "All this indeed is Brahman"

See also

• Advaita Vedanta
• Jiva
• Monism
• Soham (Sanskrit)
• Vakya Vritti
• Ajativada
• I Am that I Am
• Al-Hallaj

Further reading

• S. Radhakrishnan: The Principal Upanishads

External links

• Chandogya Upanishad
• Chandogya Upanishad
• Swami Sivananda, Tat Tvam Asi, Right Significance of TAT TVAM ASI
• Ram Chandran, tattvam asi
• Mahavakyas
• माण्डूक्योपनिषत्, Mandukhya Upanishad – Sanskrit Text, sanskritdocuments.org, Encoded by M. Giridhar giridhar at chemeng.Isc.ernet.in Proofread by John Manetta
• Lecture on Atman by Swami Sarvapriyananda (Video)
• Mandukhya Upanishad with Gaudapada Karika and Sankara Bhashya-Swami Nikhilananda
• Tattva Bodha-Swami Gurubhaktananda