Hari OM
'Text-days' are for delving into the
words and theory of Advaita Vedanta.
TATTVABODHAH.
[You are reminded that reviewing the
previous week's posts will become essential as the meanings of the Sanskrit
terms may not be repeated. There may come additional or alternative meanings,
but all should be noted. As study progresses, the technical terms must
necessarily become 'second nature' to the student. When the Sanskrit is used,
the translation will fall easily into place - or likewise, if the English is
used, the Sanskrit term must easily come forwards.]
Please revisit THIS post and chant the mangala-charana. Please use the
TattvabodhaH label to access all posts relevant to this text.
This text is a primer for technical language, but also in how to approach the study of Vedantic
philosophy. This becomes very apparent in the question just asked by the
shishya (last week's post beginning with "nanu…"), which is pertinent
and demonstrates alertness. Having been told by the Guru that there was a
direct relationship between jiiva and Iisvara, such that they were one and the
same, the doubt immediately came as to the voracity of such a statement as 'tat
tvam asi'. There is a clear case of opposites - apparently.
The Guru now goes on with an introduction of how to analyse the great
statements and other teachings in the Vedic scriptures. This of course will be
developed with each succeeding text, just as maths or chemistry at school build
on the basic arithmetic and formulae we learn in junior year. Something to take
on board just now is that there are different ways of assessing; by direct word
meaning (वाच्यार्थ /vaachyaartha**), or by
implied meaning ( लक्ष्यार्थ /lakshyaartha). For example, some fellow says to you,
"look out here comes Devadatta the jackal."… you look to see where
the jackal is but see only a man. You have understood by the words only, that
there is a canid form somewhere nearby. However, the other fellow had meant by
implication, that Devadatta, the man, had the qualities associated with a
jackal so as to describe him thus. Lakshyaartha is not always so readily
'seen'! Here, though, the Guru introduces the concept in response to the
shishya's query.
इति चेन्न। स्थूलसूक्ष्मशरीराभिमानी त्वंपदवाच्यार्थः
उपाधिविनिर्मुक्तं समाधिदशासंपन्नं शुद्धं चैतन्यं
त्वंपदलक्ष्यार्थः। एवं सर्वज्ञत्वादिविशिष्ट ईश्वरः
तत्पदवाच्यार्थः। उपाधिशून्यं शुद्धचैतन्यं तत्पद्लक्ष्यार्थः।
एवं च जीवेश्वरयोः चैतन्यरुपेणाभेदे बाधकाभावः।
iti
cenna. sthuulasuuxmashariiraabhimaanii tvaMpadavaacyaaarthaH
upaadhivinirmuktaM
samaadhidashaasaMpannaM shuddhaM chaitanyaM
tvaMpadalaxyaarthaH.
evaM sarvaGYatvaadivishiSTa iishvaraH
tatpadavaacyaarthaH.
upaadhishuunyaM shuddhachaitanyaM tatpadlaxyaarthaH.
evaM ca
jiiveshvarayoH caitanyarupeNaabhede baadhakaabhaavaH.
"If there is such a doubt, no
[it could not be so]. The literal meaning of the word 'thou' is the one
identified with the gross and subtle bodies. The implied meaning of the word
'thou' is the Pure Consciousness which is free of all conditionings and which
is appreciated in the state of samaadhi. Likewise, the literal meaning of the
word 'That' is Iisvara having omniscience and so on. The implied meaning of the
word 'That' is the Pure Consciousness free from al conditionings. Thus there is
no contradiction regarding the identity between jiiva and Iishvara… from the
standpoint of Consciousness."
Read that again, slowly and carefully. This is a very important
component of this study… it is about context. If, indeed, we read a phrase of
"you are That" without proper context, it is easy to become confused
and even doubt the sanity of the speaker! It implies that as you look at the
screen just now, you also are that screen… we find this extremely difficult to
comprehend in our current, trapped and bound, conditionings (upaadhis) which
have us believing we are finite, individual components… even if we subscribe to
a 'whole'. Majority consider themselves to be cogs in Nature's workings. What
Advaita brings is a sense of not simply being the cog, but of being the
engineer as well. To do this we have to alter our frame of reference.
Bhagavan Ramana Maharshi was asked if the Lord was with or without
form. He said, ' it depends on what you think you are. If you think you are
with form, He too is with form. If you think you are formless, then He too,
being formless, is one with you."
Thus, in one suutra, the Guru has 'upped the game' on the shishya.
For proper enquiry, he has been rewarded with an insight to a much higher level
of thinking. Eventually, we must work our way to the ease of context. Till
then, we can only begin with what we know - currently that is form and
individuality. To gain the Knowledge of our Universality, our Divinity, is the
key purpose of being given human life. The tool we have been provided is the
antaH-karana. However we start, there must come the point for every student of
spiritual philosophy where the question "Who am I in essence?"
arises. In seeking Self, we find God. अहं ब्रह्मास्मि /aham brahmaasmi… "I Am Truth."
**please note in your books for future reference, there is another
word which looks almost identical - वाक्यार्थ /vaakyaartha - which is the general meaning
of a phrase or sentence.
