32. TAT TWAMASI (That Thou Art)

32. ननु साहंकारस्य किंचिज्ज्ञस्य जीवस्य निरहंकारस्य सर्वज्ञस्य ईश्वरस्य तत्त्वमसीति महावाक्यात् कथमभेदबुद्धिः स्यादुभयोः विरुद्धधर्माक्रान्तत्वात् इति चेत ।

But the Jiva is endowed with ego, and his knowledge is limited. (Whereas) Isvara is without ego and is omni-scient. (Then) how can there be identity, as stated in the Mahavakya TAT TWAM ASI (That Thou Art), between these two who are possessed of contradictory characteristics?

33. न, स्थूलसूक्ष्मशरीराभिमानी त्वंपदवाच्यार्थः । उपाधिविनिर्मुक्तं समाधिदशासंपत्रं शुद्ध चैतन्यं त्वंपदलक्ष्यार्थः ।

If (the doubt is) so, no (it is not so). The literal meaning of the word ‘Thou’ is the one who identifies himself with gross and subtle bodies (i.e. Jiva). The implied meaning of the word ‘Thou’ is pure awareness which is free from all.

34.1 एवं सर्वज्ञत्वादिविशिष्ट ईश्वरः तत्पदवाच्यार्थः ।

So also the literal meaning of the word ‘That’ is the Isvara having omniscience etc.

34.2 उपाधिशून्यं शुद्धचैतन्यं तत्पदलक्ष्यार्थः ।

The implied meaning of the word ‘That’ is the pure aware-ness free of all conditionings.

34.3 एवं च जीवेश्वरयो चैतन्यरूपेणाऽभेदे बाधकाभावः ।

Thus, there is no contradiction regarding the identity bet-ween Jiva and Isvara from the standpoint of awareness.

The identity between Jiva and Isvara or rather between the seeker and the sought is indicated by the scriptures as the Mahavakya Tat Twam Asi or “That Thou Art”. This statement poses a problem to the student. How can there be an identity between two seemingly opposite entities? The Jiva is a limited entity. He is Alpajna (limited in knowledge), Alpavyapi (limited in pervasiveness i.e. at one place at a time), Alpasaktiman (limited in abilities). On the other hand Isvara is Sarvajna (All knowing), Sarvavyapi (All pervading, everywhere at one time), Sarvasaktiman (All powerful, possessing the power of creation, destruction etc.).

A difference (Bheda Buddhi) between these two oppo-site entities is simply natural to human beings. So how to interpret the scriptural statement “That Thou Art”? (This point of view, which appears to be a valid objection to the statement of the scripture, is called Purva Paksha).

There are two types of sentences; ordinary sentence or Samanya Vakya and a sentence with an implied meaning, called Lakshana Vakya. The Samanya Vakya has a straightforward meaning as in a sentence “Rama goes”. The Lakshana Vakya, on the other hand, becomes meaningful by implication rather than by literal meaning. For example: “The Red runs”.

One has to know that the “Red” refers to a horse, otherwise the sentence is not meaningful. The listener must be prepared to grasp the meaning of a Lakshana Vakya, particularly in scriptural study.

Tat Twam Asi is a Lakshana Vakya wherein deep mean-ing is contained. It is a Maha Vakya, meaning a statement which reveals the identity between the seeker and the sought. The teacher now proceeds to explain the meaning of this Maha Vakya as a Lakshana Vakya, with reference to the doubt raised by the student, about the apparent contradiction implied in the identity of the limited ego and the limitless Isvara.

The direct meaning (Vachyartha) of “Thou” (Tvam Pada) is the limited individual ego (Jiva) identified with the gross and the subtle bodies. However, as indicated by the carlier statements, the ego or Jiva is nothing but the Self circumscribed by the Individual Ignorance. (Avidya). So what is indicated (Lakshya) by “Thou” is really the Self which is Jiva’s true identity. This Self is visualised by negating the identification with the Upadhis. The. Self which is in and through all the three states (Waking, Dream, Deep Sleep) is indicated by the word Turiya which means “fourth” state. It is not actually a fourth state because the awareness of the Self is present in each of the three states also. But in order that one may not confuse any one state with the Self, the term Turiya is employed. The real Self which is not realised in any of the three states because of the conditioning (Avidya) is realised in the state of “Samadhi”. This state is also indicated as “Suddha Chaitanya” or Pure Awareness.

The direct meaning of the word “That” (Tat Pada) is Isvara who has infinite knowledge (Sarvajnatwam) and who is Omni present (Sarva Vyapi). Once again, as indicated earlier, Isvara is nothing, but the Self circumscribed by the total conditioning or Maya. Therefore, Isvara is also Brahman when free of all conditioning. So, the implied meaning of the word That (Tat) is pure Awareness or “Suddha Chaitanya” or “Param Brahma.”

The confusion between Jiva and Isvara has arisen only because they are viewed from the relative plane of time, space and causality. If viewed from the absolute level of pure Consciousness, there is no such confusion nor any contradiction in the Maha Vakya, Tat Twam Asi.

Tat Twam Asi expresses the essence of Vedanta, which is identity between the individual ego (Jiva) and Pure Awareness (शुद्ध चैतन्य). This identity establishes a unity between all living beings as well as everything that exists in the universe. Everything else (viz. analysis, observations, deductions, etc.) that is contained in Vedanta, is to support this statement. In this textbook (Tattva Bodha) itself, all the earlier analysis pertains to this statement. The analysis of the Pancha Kosa, Sarira Traya, and Avastha Traya, was the analysis of the Jiva and the Pure Awareness reflected by the Jiva. This is here indicated as Twam. The analysis of the evolution of the universe (by the power of Maya) through five great elements, the gross elements and the whole objective universe, was the analysis of Isvara which also reflects the Suddha Chaitanya through Maya. This is indicated by Tat.

The verb Asi is the verb of being and not becoming, because the process of realisation does not involve any change. The object of Knowledge and the means of Knowledge are same in Self Realisation.

In the study of Vedanta and the pursuit of Self Realisation, the teaching by a competent teacher (Sadguru) is extremely important and absolutely necessary.

Enquiry into Brahman should not be carried out independently even though one may be a scholar. (शास्त्रज्ञः अपि स्वतंत्रेन ब्रह्मवेशनं न कुर्यात्।). One can learn the scriptures (Sastras) independently by oneself, but that will not lead to the Truth. The whole existence is full of paradoxes, such as that indicated by the identity between the limited Jiva and the limitless Isvara. This and other paradoxes cannot be erased except by a competent teacher who has proper vision and realisation. Vedanta is not a “system” such as “Nyaya” or “Yoga”. It is a revelation through paradoxes. A dexterous teacher who knows the tradition (Sampradayavit) employs the traditional methodology of teaching. Although the language and the form of presentation would change from time to time to suit the audience, the basic methodology of revealing the scriptural knowledge remains unchanged at all times.

35. JIVANMUKTA

He who has realised the Truth of the oneness of the Self and Brahman as well as the oneness within the whole universe, is called a Jivanmukta or an Inani. Such a person has developed the vision of the identity between Jiva and Isvara.

35.1 एवं च वेदान्तवाक्यैः सद्‌गुरूपदेशेन च सर्वेष्वपि भूतेषु येषां ब्रह्मबुद्धिरुत्पन्ना ते जीवन्मुक्ताः इत्यर्थः ।

Thus by the words (teachings) of Vedanta imparted by a competent teacher (Sadguru), those in whom the knowledge of Brahman in all beings is born, they are the Jivanmuktas (liberated even while living).

36. ननु जीवन्मुक्तः कः ?

Then, who (exactly) is Jivanmukta?

36.1 यथा देहोऽहं पुरुषोऽहं ब्राह्मणोऽहं शूद्रोऽहमस्मीति दृढनिश्चय स्तथा नाहं ब्राह्मणः न शूद्रः न पुरुषः किन्तु असंगः सच्चिदानन्द स्वरूपः प्रकाशरूपः सर्वान्तर्यामी चिदाकाशरूपोऽस्मीति दृढनिश्चय रूपोऽपरोक्षज्ञानवान् जीवन्मुक्तः ।।

Just as one has the firm belief that ‘I am the body’, ‘I am a man’, ‘I am a Brahmin’, ‘I am a Sudra’, so also ‘I am not a Brahmin’, ‘I am not a Sudra’, ‘I am not a man’ but ‘I am unattached, of the nature Satchidanda, effulgent, the in-dweller of all, the formless awareness thus one having this firmly ascertained Aparoksha Jnana (Immediate knowledge) is the Jivanmukta.

The word Jivanmukta means one who is liberated in this life. Liberation is gained only while one is alive. There is no liberation after death for a Jiva who is not liberated in this life.

The Jivanmukta has gained the realisation by the teach-ings of Vedanta imparted by a qualified teacher who is himself established in the Knowledge and who knows the art of con-veying the subtle and profound truths of the scriptures.

The Jivanmukta is like a wave which has realised that it is made up of the same substance (water) as the ocean and that indeed, it is ocean. As long as he is alive, the Jivanmukta enjoys this bliss of identity with Brahman and the universe. Externally, he does not look any different from other human beings he does not develop any special features or styles or postures. But internally, he has the vision of Brahman (Brahma Buddhi). His physical body goes on as long as there is momentum, just as a wave goes on until its momentum is exhausted. The Sruti says:

“यतो वा इमानि भूतानि जायन्ते, येन जातानि जीवन्ति, यत् प्रयन्त्यभिसंविशन्ति, तद् विजिज्ञासस्व, तद् ब्रह्मेति।”

“From what all these elements (and elementals) are born, by which the born are sustained, unto which they go and enter fully, may you (entertain a valid desire to) know that as Brahman (itself).”

What is the nature of the Jivanmukta? How is the vision of Brahman reflected in his nature? He is the one who is firmly established in the vision: “I am unattached, of the nature of Satchidananda, effulgent, the indweller of all, form-less Consciousness Absolute”. The meaning of these terms is explained below:

36.2 ASANGA (Unattached)

Just as the Jiva has a firm conviction that “I am the body” or “I am a Brahmin”, “I am a man”, etc. a Jivanmukta has the conviction (Drdha Nischaya): “I am not the body, I am not a Brahmin nor am I a man”. It is his firm conviction gained through the knowledge of the Self that he is not attached to anything. He does not entertain any notions of identification with body, caste or creed. Just as space is not attached to, nor contaminated by anything contained within it or associated with it, Atman is also free (unattached) from everything. Atman (Self) transcends everything, but is not attached to anything. Jivanmukta does not perform any action with the sense of Aham and therefore he is not associated with the results.

36.3 SATCHIDANANDA (Existence-Knowledge-Bliss)

Jivanmukta has acquired the vision of oneness of the Self and Brahman. He is therefore of the nature of Satchidananda or Existence-Knowledge-Bliss, which is the nature of the Self or Awareness. He is also Prakasa Svarupa, the effulgent one who illumines everything the thoughts in the mind, the outside world and even the luminaries like the sun and the stars. (When the eyes are closed one is still able to visualise the surroundings, which goes to show that Awareness illumines the thoughts and therefore the Manas, Buddhi, Chitta and Ahamkara).

36.4 SARVANTARYAMI (The Indweller of All)

Consciousness is all-pervading, that is, It is everywhere at once. Everything functions because of It, while It does not perform any functions. The Jivanmukta is also all-pervading (Sarvavyapi) because he is of the nature of Awareness. He is the self of all, i.e. everything and every being, because of whose presence, everything functions.

36.5 CHIDAKASARUPA (Formless Consciousness)

That which is formless, pure and simple, like the sky is Chidakasa. Space is considered to be the “dress” or covering for the universe. However, space is within the consciousness and therefore, the consciousness or Atman covers everything. The Jivanmukta, being of the nature of Atman, is the accom-modator of the Universe.

36.6 APAROKSHA JNANA

The Knowledge of the Self is immediate knowledge or Aparoksha Jnana. The Jivanmukta, who has gained the Knowledge of the Self is called Aparoksha Jnani.

Knowledge is gained in three ways: (1) Direct or Pratyaksha which is the knowledge obtained by direct percep-tion by sense organs. (2) Indirect or Paroksha which is the knowledge gained by inference (Anumana) when the object of knowledge is away from the perceiver. Such knowledge is obtained by listening to description, etc. (3) Immediate or Aparoksha: That which is neither Pratyaksha nor Paroksha but immediate. Such is the knowledge of the “already accom-plished” (Praptasya Prapti) or the knowledge of the subject that already exists. Immediate knowledge of the Self if there-fore called Aparoksha Jnana. Such a knowledge is not “there is a certain Brahman” but that “I am Brahman” and this is the Aparoksha Jnana. The enquiry continues until Asti (is) becomes Asmi (am).

The nature of the Jivanmukta is the nature of Atman or Awareness and there are no external features by which such an individual can be identified.

36.7 FREEDOM FROM BONDAGE

ब्रह्मैवाहमस्मीत्यपरोक्षज्ञानेन निखिलकर्मबन्धविनिर्मुक्तः स्यात् ।

By the immediate knowledge (Aparoksha Jnana) that ‘I am Brahman’ one becomes free from bondage of all the Karmas.