Athato Brahma jignyasaa ! ..

Tatva Bhodha 9 !

Tat Tvam Asi !! ....

With Sanskrit text in Devanagari , Telugu and Kannada

Tatvabhodha 9

The story so far ..!

The Tatvabhodha started with a Statement that we are going to expound the mode of enquiry ( Tatva viveka prakaaram ) to those qualified with Sadhana chatushtayam. The mode of enquiry ( tatva viveka prakaaram) is about the means of liberation.

Then we have seen what is meant by Sadhana chatushtayam. The one endowed with Sadhana chatushtayam then becomes qualified to receive tatva viveka prakaaram , the mode of enquiry into reality.

Then explaining about tatva vivekah , we hear about Self or Atma.

In explaining Self or Atma , it is explained that the self is other than three forms of the bodies Sarira Traya namely Sthula , Sukshma and karana Sarira.

The Sarira Traya is then explained in Tatvabhodha 5 . The Self or Atma is also explained as the witness of the Avastha traya. The question about what is this Avastha Traya is explained in Tatvabhodha 6 ! The Self or Atma is also explained as something other than Pancha kosaha. Pancha kosaha is then explained in Tatvabhodha 7

Then we hear the postive description of Atman as Sachidananda svarupa.

Having explained Atman, Tatvabhodha 8 moves to explain the twentyfour elements and the unity of Jivatman and Paramatman.

In Tatvabodha 9 we hear an explanation of the Mahavakya Tat tvam Asi

Tatvabhodha 9

About the Mahavakya - tat tvam asi

నను సాహంకారస్య కించిజ్ఞస్య జీవస్య
నిరహంకారస్య సర్వజ్ఞస్య ఈశ్వరస్య
తత్ త్వం అసి ఇతి మహావాక్యాత్
కథమ్ అబేధబుద్ధిః స్యాత్
ఉభయోః విరుద్ధ ధర్మాక్రాన్తత్వాత్ |

The jiva is endowed with ego and is with limited knowledge.
Where as Isvara is without ego and is with unlimited allround knowledge.
Then how can there be identity as stated in the Mahavakya - 'That thou art'- between two who are possesd of contradictory characterestics.

That is the beauty of a dialog - Guru sishya samvaada. Though this is not a strictly guru-sishya samvada , the structure throws up questions which is generated in a common mind. The question is raised as to how there can be equality between two who are seemingly different. Where is a human being with its limited context and where is Isvara the all knowing . How can they be equal as stated in the Mahavakya " tat tvam asi " The mahavakya implies that both are same!!

This question is answered by explaing the concept of an implied meaning.

In Sanskrit lore there is always a meaning of the words as is namely literal meaning . And it is called Vachyartha, the meaning of what is said. Depending on the context the statement may also imply some other thing meaning. That meaning is called implied meaning. In any given context if the literal meaning is not compatible then one looks at impled meaning. And if the implied meaning is consistent then that implied meaning is the correct meaning of the statement.

When we hear statement that 'the King is a lion' the literal meaning is that King is a lion. But in fact king with two legs is not a lion with four legs. Both are incompatible. But then King is fierce and has the fierce quality of a Lion. So the implied meaning of the statement "King is a lion" is that the King has the fierce qualities of a lion.

In the following the word meaning and the implied meaning of Tat tvam asi are explained and then equated .

ఇతి చేన్న|
స్థూలసూక్ష్మశరిరాభిమాని త్వం పద వాచ్యార్థః |
ఉపాధివినిర్ముక్తం సమాధిదశాసంపన్నం శుద్ధం చైతన్యం త్వం పద లక్ష్యా ర్థః |
ఏవం సర్వజ్ఞత్వాది విశిష్ఠ ఈశ్వరః తత్ పద వాచ్యార్థః |
ఉపాధి శూన్యం శుద్ధచైతన్యం తత్ పద లక్ష్యార్థః |
ఏవం చ జీవేశ్వరయోః చైతన్యరూపేణ అభేదే బాధక అభావః |

If there is such a doubt , it is not so.
The literal meaning of the word thou is the one identified with the gross and subtle bodies ( Sthula Sukshma Sarira) .
The implied meaning of thou is pure consciousness which is free from all conditionings and which is attained in the state of Samadhi.
The literal meaning of that is Isvara having awareness of everything ( sarvajnya).
The impleid meaning of that is pure consciousness which free from all conditining .
Thus there is no contradiction between the Jiv and Isvara from the standpoint of pure Consciousness.

Here the guru starts with a firm statement that there is no contracdition in equating the Jiva with his gross body to Isavara with the perception of his all knowing capacities . !!

Then he explains the literal meaning of both the words Tat and tvam.
He also explains the implies menaing of the both words Tat and tvam.
The implied meaning of both Tat and tvam is pure consciousness.
So the guru concludes that from the point of view of implied of pure consciousness meaning there is no contracdiction in saying :

tat tvam asi !!!

om tat sat !!