The
Mahavakyas: the Essence of Advaita
(Question
session with an Advaitin)
Q:
My first question. Why is the system called advaita? Is it not
negativistic?
Advaitin:
Firstly, it is not a system, yes, it is included in the six systems
of Indian philosophy,Vedanta. Advaita aims, indeed its sole aim is,
to help you break out 0f every system. Advaita is not a system, but a
state. It is the state of liberation, true, total freedom. The
upanishads teach this ultimate liberation. It is the essence of their
teaching. The teachers of Upanishads are called seers (drashta-s) and
the texts are referred to as “what is heard” (Sruti). But what
they teach is the state which cannot be ‘seen’ (darshana) or
‘heard’ (Sruti). It is a state indeed beyond the reach of all
senses. The Upanishads speak of the unspeakable. And so, we have to
encounter the difficulty of the limitations of language in our study
of the advaitic texts. In the quest for truth, words fail, shut up
and turn back along with the dear companion, mind, which spins and
spins thoughts furiously and comes to a grinding halt.హాయ్
Now,
I shall come to your question. ‘Why is it called advaita?’
Because there is no second.
Q:
Then you can call it ‘one’.
A:
‘One’ has meaning when it is preceded by zero and followed by
two. There never was a zero, nothingness. And nothing follows it, it
is without a second. Non-dual. It is therefore not ‘one’, or
monist. Advaita is not monism. However, it does not mean that Brahman
is not referred to as one. ’Ekam Sat’,
‘Ekamevadvitiyam’
Q:
advaita is a vast subject. It requires a long and hard study. Are
there any short approaches to Bit?
A:
Yes, indeed. There are four great gateways leading directly to the
shrine of truth.
Q:
The shrine of Truth?
A:
I’m sorry. (Laughs) It is just a way of speaking. Truth does not
need a shrine. If at all, the shrine is within you. But it is a long
pilgrimage to reach the shrine within you. After the longest and the
hardest of the pilgrimages, you find you are back home, and know it
as home for the first time. But this is digression. Let us come to
the question. The short approaches to advaita.
There
are four statements about the one truth. They are called mahavakyas,
one from each of the four Vedas. All the four speak the same truth.
They are not different statements. They are different ways of
approaching the one truth... And these are:
- ‘prajnanam brahma’ (RgVeda: Aitareya Upanishad 3.1.3.)
- ‘aham brahmasmi’ (YajurVeda: Brihadaranyaka upanishad 1.4.10.)
- ‘tattwamasi’ (SamaVeda:Chandogya Upanishad 6.8.7.)
- ‘ayamatma brahma (Atharvana Veda: Mandukya Upanishad 2.)
Q:
Do these mahavakyas appear
in other places, in other Upanishads too?
A:
They do. But those are not their places of birth.
Q:
And the order, in which these are supposed to be taught, is the order
inviolable?
A:
Not really, not now, at least. The order was once determined by the
branch of the Veda one followed. Those who followed RgVeda started
with the RgVeda mahavakya.
And those who adhere to YajurVeda start with ‘aham
brahmasmi’. And so on. But wherever we
start, whichever gate we choose to enter from, we reach the shrine.
The same shrine .Shall we begin with ‘prajnanam
brahma’?
Q:
Sure. Although I don’t go by Rg or any other Veda. It makes no
difference to me personally. Nor should it to most students of
advaita today.
A:
Well. ‘prajnanam brahma’ shall
be our first gate of preference. And we shall certainly come back to
the other gates too. For, we then get to know the truth from several
approaches. Truth is one. The sages speak of it in different words
and ways.
Q:
But why the prefix ‘pra’?
‘jnanam’ would
do. And jnanam does
refer to brahman in many statements, as in ‘Satyam
jnanam anantam brahma’ (Tai.up.2-1-1).
A:
That is true. But then ‘prajnanam’ is
also used in other senses. In fact it appears in the mantra
immediately preceding this ‘Samjnanamajnanam
vijnanam prajnanam’. And here it means not
brahman but prajnapti,
prajnata, the alert
intellect. So, a term’s meaning depends on its context. Here in
‘prajnanam brahma’
the prefix ‘pra’
is necessary to distinguish it from jnanam.
Q:
And what then is jnanam?
A:
Jnanam refers to the
knowledge of the individual self. Prajnanam
refers to the consciousness that makes that knowledge possible.
And
here we shall go back in the Aitareya
Upanishad where the mahavakya
‘prajnanam brahma’ occurs. The Upanishad
gives an account of creation.
Q:
So advaita professes creationism?
A:
It does. And it doesn’t. We shall come to this a little later. But
let us consider the account of creation in the Upanishad.
‘In
the beginning, really, there was only this Atma. Nothing else for a
rival. He (Atma) thought’ let me create the worlds. And he created
the worlds’.
Q:’
In the beginning?’ When did all this begin?
A:
I know you were going to ask that question. We shall come back to it.
And to your earlier question too, about creationism. But let us
proceed with the mantra. And also, there was no space, no water, and
no fire.
Q:
Oh! How horrible!
A:
Yes. But there was also no one to complain. (‘There’s no water,
no power’). You were not there. I was not there. No one was there
to complain. Not a creature. And no one to protest, (na anyat
kinchana mishat). The atma felt lonely. It got bored. (It would be
safer to refer to atma as ‘it’. That wouldn’t offend gender
sensitivities). The Upanishads are not very consistent. They
sometimes refer to brahman as ‘it’, and sometimes as ‘he’.
The primal power needed for the brahman to create the world is ‘she’.
But the powerful person and their power cannot be two different
persons, let alone sex or gender. The self yearned for a challenge, a
thing to drive away depression, something to play with. It yearned
for a ‘second’. And he said, of course to himself, :‘Let me
create the worlds’. And he did instantly, all the four worlds. The
creation comprised four planes - ambhas
(celestial waters), marici (the
intermediate space through which light passes), maram
(the world of mortals), and apah
(the nether worlds). All the four planes of creation from the top
ambhas to the bottom
apah are thus
enveloped in a vast protective globe of water, very much like
amnionic fluid in the mother’s womb, where the foetus develops and
forms various organs and senses. Then the self thought these worlds
must have governors or guardians. And he brought forth a purusha
out of this vast expanse of waters, very much like an egg. The self
brooded over this cosmic egg, (abhyatapat) and the cosmic purusha,
virat was born.This is
brahma , the creator who may be said to be the first creature . Then
followed the other devatas, guardians. First, the mouth emerged and
fire (agni) from it.
Then the nose and the air from it. Thus all the infrastructural
provisions, basic necessities for the worlds have been created. And
at the same time the governors. The self also created within the
cosmic purusha. And
the governors were asked to take their respective positions in the
human body. It is through the human body that these devathas
derive their nourishment. It is because of these presiding deities
that the body functions and survives and the devathas
survive through man’s body. Agni
took charge of the tongue speech , vayu
of the nose , the sun of the eye etc. After creating the worlds their
guardians , and assigning their duties , and when they have taken
charge of their positions in the human body , the self thought ‘how
can this purusha be
without me? ‘And the self drilled the purusha’
s head and entered his body through the
bore. Here the Upanishad is saying that the self entered
purusha through the
head (seemanam
vidarya) .But earlier
in the Aranyaka
portion of the same Aitereya,
it was said that ,the self, the real self? Is it the one that entered
through the feet of man , or ,taking the royal route to enter and the
other taking the rear door? And if
there are indeed two atmas
which one is to be worshipped? The up.s speak in metaphors. We have
to get behind these metaphoric accounts and see what they are driving
us at? Let us leave these metaphors of the tip and toe for a while.
Let
us ask: how do we get what we call our knowledge? The eyes see, the
ears hear, the tongue speak and so on, and the mind thinks, and we
know thoughts. But we also know that the eyes do not see, the ears do
not hear, or the tongue speaks. A blind person also has eyes. A deaf
person also has ears .The dumb has a tongue. But they do not see or
hear speak. This is too obvious. These sense organs cannot by
themselves know things. There is some power that enables them to see
and hear. There is a central power which empowers these sense organs
to gather knowledge. And it is because of this power that the eyes
see the ears hear, the mind thinks and so on.
Let us make use of a simile. A pot has apertures and
there is a lamp inside the pot. The lot peeps through the apertures
and illumines the objects outside it. All the objects around the pot
are illuminated and are ‘known’. The human body has apertures too
– eyes, ears and so on. (And the human body is referred to, in
Sanskrit, as ‘ghata’, a pot.) And the light within the body peeps
out of these apertures and ‘grasps’ the objects around. And so it
is the light within that is the source of what we call our knowledge.
Without this inner light, no knowledge is possible. So what should we
consider to be the knowledge the bringers of knowledge or the source
that enables these Vehicles to gather knowledge? Surely, it is the
source that makes knowledge possible.
So what we call knowledge is jnanam.
And what makes this knowledge possible is
Prajnanam.
We should now take a step further. What is jnanam
or knowledge? When the light within us peeps out, it sees a world of
objects, and hears a world of sounds. Do these objects really exist?
What is the nature of the existence of these objects of the outside
world (jagat)? I see
men and women, roads and buildings, trees, rivers and hills. And a
whole world of varied things. They look varied. Nothing in common.
And not of the same substance. A tree is different stuff from a hill
and both are different from an animal. But are they really so varied
in substance? Let us take another example. A potter makes pots,
plates, lids, tubs – all out of clay. What makes his creation so
varied? One is called or ‘named’, a pot, the other a plate. They
have different shapes, or forms. Take away their names and their
forms. What are these? Nothing but clay. Similarly there are
bracelets, necklaces, rings, made of gold. Take away the names and
forms of these. What are these ornaments? Nothing but gold, in and
out. The particulars have no separate existence apart from what they
are made of. All the particulars may be destroyed, common substance
remains. It alone is. The various particulars are only names and
forms. Giving a name is what makes up knowledge. You name it and it
is there. So everything, every ‘thing’, ‘is’ only because it
is given a ‘name’ and is ‘known’. Apart from ‘knowledge’,
- call it consciousness, call it awareness – there is nothing. The
riddle of the world (jagat) is resolved. The world (jagat) is only in
name, and is really unreal. Everything that is, is knowledge, and is
brahman. So,
‘prajnanam brahma’.
The whole world subsists in knowledge. To know (‘chit’) is to be
(‘sat’). ‘Sat’ is ‘chit’.
Q:
But the question of prefix ‘pra’ has not been addressed. And the
riddle of the two ‘brahmans’
.
A:
There cannot be two ‘brahmans’.
Brahman descended in to the purusha’s
body through the bore he made in his head. Once he got in he has
forgotten the way he came in. He thought he came in through the feet.
Not the route alone. He forgot his identity. Before he entered the
human body he was paramatma.
Once he is trapped inside the human body, he is jivatma.
And his place is at the feet, not the head. So there are no two
Brahmans. No two lights inside the pot. But the light is trapped
inside. It is the same light as the light outside the pot. It is the
light that illumines the entire space, the whole creation. But the
illumination is coloured because of the condition of the apertures.
If there is a thin red film covering the apertures you see everything
red. According to the colour and condition of the apertures, you see
red or blue, big or small, straight or crooked. In man, the
apertures are not merely the external sense organs. The internal
senses are in fact the really coloured and conditioned. The
conditions of my individual self condition knowledge. If the colour
of my skin is black, I see in terms of black. If I am American, I see
things in American light. If I am a woman, I think feminine. If I am
a mother, I think like a mother. If I am a mother in law, I think
like one. My knowledge is not your knowledge, although the light of
consciousness in me is the same as in you. It is the same light that
illumines all things and events and incidents. But they are seen in a
‘different’ light. The difference is in fact not in the light,
but in the individual conditions. The knowledge of the individual is
thus conditioned, and so not indivisible, infinite, and impartite. It
is this partite, partial and finite knowledge that the individuated
self knows. It is when the conditions are eliminated, when the pot is
broken, the light within is realized the same as the light without,
the light within every creature, the one light in all. And this
realization is what liberation is. It is liberation from the
limitations of the conditioned knowledge.
(And
the pot need not be broken literally. It is possible even before the
pot breaks, before the human body dies, to be liberated from the
conditions of the human frame.) The one thing to die is one’s
identity with the body. So prajnanam
is moving from the jnana, knowledge, to the knowledge that is
unconditioned, impartite, indivisible and infinite. This impartite
knowledge is not the sum total of all partitives. It is knowledge
liberated from all its limitations, when the one light sees itself
all around, in every object, living and non living, moving and non-
moving, in the lowest to the highest creature. For, in fact there is
‘nothing’ but the self, atma that finds itself all around.
‘This
(self, that is of the form of knowledge) is brahma (creator).’ This
is Indra. This is Prajapati, (the prime progenitor). This is all the
gods. This is all the five great elements This is all the elements –
earth, air, space, water and fire. This is all the creatures, low and
high, moving and non-moving. All these are but forms of knowledge.
They arise in knowledge. They subsist in knowledge. They merge in
knowledge. And so ‘knowledge is brahman’, (prajnanam
brahma). But this prajnanam does not arise
automatically. In fact, the self, once it enters the body of the
purusha, out of love for the insentient cosmos and in order to
activate what he had created – once this self finds itself inside
it begins to see ‘things’ to see the world, other than itself,
the non- self. It knows brahma, it knows prajapati, it knows Indra,
it knows all the gods, all the creatures, high and low, moving and
non-moving. The self is a chick that sticks out its neck, looks
about, and says to itself, ‘wow, what a vast wonderful world!’
The chick is unaware that all this is its own self. This awareness
happens only on the awakening triggered by the grace of a guru.
(Airareya up. 3.1.3).
Then all this is prajnanam,
deconditioned knowledge. And prajnanam
is brahman. So ‘prajnanam brahma’
is the same as ‘sarvam khalvidam brahma’.
All the ‘known’ (jneya) world (jagat) is dissolved. And the
riddle of the knower (jiva) is, along with the known, resolved too.
With jiva and jagat, both dissolved, there is only the knowledge. And
whatever is ,is knowledge. ‘Sarvam khalvidam
prajnanam’ would be
equally valid as ‘sarvam khalvidam brahma’.
For, brahma has for its essence knowledge and nothing but knowledge.
Q:
There remain the two issues – ‘creation’ ‘in the beginning’.
A:
Let us begin with the question of the beginning. Beginning has
meaning only in a linear concept. It is only a straight line that has
a beginning and an end. In a cycle the beginning is in the end. And
it ends in the beginning. Thus the creation began not once, but
several times, endlessly. There were many rounds of creation, and
there will be.
And
so there was creation which is the creation of illusion of creation.
We shall deal with this illusion. And go to the next mahavakya,
aham brahmasmi. Now a short break.
----: SRK Moorthy
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