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M A H AVA K YA V I V E K A M -
T E C H N I C A L A N A LYS I S

F R I D A Y, S E P T E M B E R 2 9 , 2 0 0 6 ABOUT ME

Analysis of Mahavakyas VEDANTA

INDI A

5. Analysis of Mahavakyas VIEW MY COMPLE TE PROFILE

Coming to Mahavakyas and their analysis, we have already

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proved the importance of such an analysis which alone removes
confusions so that they never ever arise in the mind….. Google News
Edit-Me
We will end this technical analysis of Mahavakyas by analyzing in Edit-Me
brief the four mahavakyas of the four Vedas. we will just see the
context in which they appear in each of the Upanishads.
PREVIOUS POSTS
PRAJNAANAM BRAHMA– this is the lakshana vakya or statement Analysis of Mahavakyas
explaining the nature of Brahman. This occurs in the Aitareya
Interpretation of Mahavakyas as
Upanishad. The Upanishad starts by telling that before creation,
per grammar and ot...
there was the Self or Atman alone. The Self then “thought” and
Ishwara, Hiranyagarbha and Virat
creation started. The Upanishads goes on to explain creation
and Prajna, Taija...
process in detail. At the end, the Upanishad gives a big mantra
Aatma, Paramatma, Paraatma and
where everything is equated with Prajna or Consciousness. Then
Sphurana
it is said that the world is seen through the eyes of Consciousness
Jeeva, Kutastha, Ishwara and
and everything is Consciousness alone. Lastly it says “Prajnaanam
Brahman
Brahma” – this prajna which was mentioned as everything is
nothing but Brahman alone. Here the nature of Brahman as
Conscious, self-existing, self-luminous and blissful entity is
ARCHIVES
mentioned. As we have seen earlier, SAT CHIT and ANANDA all
remain together only. Thus since Brahman is CHIT or March 2006
PRAJNAANAM, therefore the lakshana or svaroopa of Brahman is September 2006
Existence, Consciousness and Bliss. Brahman is the same
Consciousness that is present in each one of us – there is no
“many” consciousness but only ONE Consciousness exists which is
the “I”. Thus “I” am Consciousness or Brahman which is perfect
and full. Thus there is no sorrow, no sufferings, no illusions, and
no bondage for me – I am NITYA SHUDDHA BUDDHA MUKTA
ATMA. This is what is the ultimate reality behind the illusory
world that the seemingly limited “I” is the ultimate unlimited and
non-dual reality of Brahman.

TAT TVAM ASI – this is the upadesha vakya or instruction

statement from the Guru to disciple. The shishya of svetakethu
went to gurukula for 12 years and came back but as a proud
person thinking he knew “things”. The father Uddalaka
understood the pride in his son and therefore asked him “Do you
know that by knowing which everything becomes known, by
hearing which that which is not heard becomes heard” etc. The
child was perplexed and said “I don’t know that”. The child’s
pride was gone and he had some knowledge – therefore he
surrendered to the Guru and asked “tell me about that father”.
The Guru then said that “as by knowing a piece of sand, all objects
of sand are known – similarly the name and forms are only
illusions – mud alone is real”. The Guru extends this to gold and
iron piece too. What he is telling is that the world is names and
forms of Brahman – names and forms are mere illusions and the
reality is Brahman alone – that by knowing which everything
becomes known. The child still doesn’t understand – hence Guru
tells him in 9 different ways and examples that “Aitadaatmaiyam
idam sarvam tat satyam, sa atma, tat tvam asi svetakethu” –
everything has the Self as its essence – this reality is the TRUTH,
that is the ATMAN or Brahman, THAT YOU ARE, O Svetakethi.
Svetakethu couldn’t understand with one or two explanations and
hence the Guru says in 9 ways until the shishya understands that
“I am THAT”. This is why REPETITION is inevitable unless the
seeker is well advanced and purified in mind so that once hearing
itself will give realization. This mahavakya is important because
it arises out of the mouth of the realized saint and thus has
greater effect than a normal seeker like us telling it. Whatever Sri
Ramakrishna or Ramana or AMMA says – we know it very well.
But when they say, it makes us understand and follow it without
any delay – whereas our intellect doesn’t help in that way – this is
the difference between Kamal Hassan telling that “the saints tell
that TAT TVAM ASI etc.” and AMMA speaking about it (no
criticism meant for Kamal Hassan but it is the reality which
cannot be denied). In this mahavakya the direct meaning of TAT is
Ishwara with all-pervasiveness and all-knowing quality. The
direct meaning of TVAM is jeeva with limited-pervasiveness and
limited-knowing. ASI means identity which is impossible if direct
meaning alone is taken. Thus since here the direct meaning
proves wrong, therefore we have to take the indirect meaning
only. The indirect meaning of TAT or indicated meaning is
Brahman who is one without a second. The indirect meaning of
TVAM is kutastha who seems to be limited but is never limited.

AHAM BRAHMA ASMI – this is the anusandhaana vakya or

contemplative sentence --- initially Vaamadeva, the rishi did tapas
and out of the tapas, he realized the reality that “I am Brahman” --
- there requires not much explanation on the same. This
statement is to be contemplated always. It is not mere
contemplation but knowingly contemplating so that “since I am
Brahman, I will not be affected by the sorrows and sufferings nor
am I in bondage”. I am the ever liberated Brahman or Atman –
whatever is seen is only temporary and illusion in the reality of
Brahman which I am. IF I refuse, the world vanishes --- this shows
illusory nature of the world.

AYAM ATMA BRAHMA – this is anubhava vakya or experience

statement – experience means intuitive and subjective experience
of one’s own nature & not objective experience like seeing pot etc.
I am the Brahman who was being contemplated and meditated –
who was mentioned as the ultimate reality by my Guru and of the
nature of Consciousness. Since I am that, now there is no
bondage. There is no effort towards contemplation too because I
am already that – contemplation is only when difference is there
but difference has vanished & only the Self exists, one without a
second.

The above is just in short about the use of each mahavakya in

realizing the ultimate reality that “there is only Brahman here
and I am Brahman”.

Thus the mahavakyas never speak about the oneness of jeeva and
ishwara but they speak about the oneness of Kutastha and
Brahman only. Yes, they do indirectly and in a round-about way
mention about the oneness of Jeeva and Ishwara as both are
nothing but illusions in kutastha and Brahman (any illusion is
real as the substratum and unreal as illusions). The mahavakyas
thus shows that the kutastha which we all are – is Brahman alone
when the limitations or adjuncts of body, mind are removed. Even
when they are not removed, kutastha is Brahman alone as pot-
space is infinite space. But when the limitations are removed,
then the ultimate reality in its very nature is known as one’s own
very nature of Self or Consciousness of Kutastha.

We have to thus remember the meaning of the mahavakya and

knowing the meaning, contemplate on the truth put forth by the
mahavakyas as the ultimate reality of Brahman which I am…..
This will directly lead to realization which is nothing but removal
of ignorance that “I am not Brahman, I am limited” etc.

With this, we come to an end to the analysis of Mahavakyas.

POSTED BY VEDANTA AT 10:48 AM 0 COMMENTS

Interpretation of Mahavakyas as per grammar

and other vedic rules
4. Interpretation of Mahavakyas as per grammar and other
vedic rules.

Any sentence can be interpreted in different ways if it has many

words of different meanings. We will be discussing as per
Sureshwaracharya’s Naishkarmya Siddhi, Sadananda’s Vedanta
saara and Laghu Vaasudeva Mananam.

There are three ways to interpret sentences by giving

relationships between various words – these are:

Samaanaadhikaranya
Visheshya visheshana bhaava
lakshana lakshya bhaava

Vedanta saara quotes a sloka to tell about this as:

Samaanaadhikaranyam cha visheshana visheshyathaa

Lakshyalakshana sambandhah padaartha pratyagaatmanaam

The common example for all these is SOYAM DEVADATTA – SAH

AYAM DEVADATTA – that is this devadatta. A person had seen
devadatta long back and after so many years sees him in the
market and therefore says “this is that devadatta”.

We will try to see each one of those with examples:

1) Samaanaadhikaranya --- here the different words used in the

sentences give the same meaning or meaning of oneness. Both the
words which mention unity or identity in them. Taking the
example of “SOYAM DEVADATTAH” – “That is this devadatta”, the
words SAH and AYAM refer unity or identity of DEVADATTA.

2) Visheshya visheshana bhaava – here one entity is the

qualified and the other is the qualifier. For example “blue lotus”,
blue is the qualifier or visheshana and visheshya or qualified is
lotus. In TAT TVAM ASI, TAT is qualified by TVAM and TVAM is
also qualified by TAT. Both ways there is this relation between
both of that of qualified and qualifier. SOYAM DEVADATTA, here
sah or THAT is qualified by the current devattata – and the
current devadatta is qualified by the previous or old devadattaa.

3. Lakshana lakshya bhaava - This type of relation has three

sub-parts for which we need to know two other terms of Vachya
artha or mukhya artha and lakshyaartha.

Any word can have two meanings – one is direct meaning which
is called vachya artha. The second is called lakshya artha or
indirect meaning or intended meaning which is different from
the direct meaning. For example the word sarvam brahma
mayam, the word BRAHMA denotes Brahman as the direct
meaning. There is no indirect meaning indicated in the word.
Another rule over here is that only when direct meaning is not
possible to be taken or proves to be illogical, the indirect meaning
is taken.

Now, having known these two types of meaning of a word, let us

see the three types of lakshana lakshya bhaava. Lakshana means
the intended meaning and lakshya means that which is indicated.

Jahad lakshana – here the direct meaning is completely rejected

as it is invalid and indirect meaning alone is taken. An example
for this is “gangaayaam ghoshah” – goshah means hut and
gangayaam means on the ganges. Thus if we take the direct
meaning for the word gangaayaam, the meaning of the sentence
will be “the house on the ganges”. This is illogical and impossible.
Hence we have to take the indirect and intended meaning for the
word ganga which is “on the bank of ganges”. Thus the sentence
means “the house on the bank of ganges”.

Ajahad lakshana – here direct meaning is not completely

rejected but another word is introduced to make the meaning
logical. The example for this is “Harithah dhaavathi” – “Green
runs”. Here meaning is illogical but the direct meaning of “green”
cannot be ignored as in the jahad lakshana. Therefore the word
“Asvah” is added to make the meaning logical – thus the meaning
would be “green horse runs”.

Jahad ajahad lakshana – here the direct meaning is not rejected

but indirect meaning is taken – this is done by removing that
qualities or attributes of the two words which are contradictory
and taking the essence or similar meaning. In SOYAM
DEVADATTA, sah and ayam have different meanings of that and
this. The contradictory factor here is time (prior and now).
Removing the time attribute, what remains behind is the same
devadatta.

Vedanta uses jahad ajahad lakshana also called as bhaaga tyaaga

lakshana to explain mahavakyas. TAT has the direct meaning of
IShwara who is sarvajna and sarvavyaapi. TVAM has the direct
meaning of jeeva who is alpajna and alpavyaapi. Thus ASI is
impossible for the two as both words are contradictory in direct
meaning. Thus we have take the indirect meaning also into
consideration. TAT has the indirect meaning of Brahman without
any limitation and TVAM has the indirect meaning of Kutastha
who also has no limitation. Thus here the contradictory qualities
of jnaanam and vyaapya (for ishwara it is all-knowing and all-
pervading whereas for jeeva it is limited-knowledge and limited-
pervading), there remains only the same entity of TAT and TVAM.
Thus ASI is valid in this case. Thus the direct meaning is not
ignored but indirect meaning is taken and contradictory qualities
are removed to show the identity of both the words of TAT and
TVAM.

Thus Kutastha or limited space (pot space) is nothing but eternal

and infinite space alone.

Thus says Vidyaranya in Panchadashi

Soyam ithyaadi vakyeshu virodhaat tadidamtayoh

Tyaagena bhaagayoh eka asrayo lakshyathe yathaa

Maaya vidhye vihaayaivam upaadhi parajeevayoh

Akhandam sachidaanandam param brahmaiva lakshyathe

As in SOYAM DEVADATTA, that “this” and “that” which are

contradictory is renounced (tyaaga) and the unity of both parts
(bhaagaas) is shown, similarly by removing the adjuncts of Maya
and AVidya from Ishwara and jeeva respectively, non-divisible
(AKHANDA) sat chit ananda roopa Brahman alone is indicated
through the mahavakyaas.

So it is by using jahad ajahad or bhaaga tyaaga lakshana that

mahavakyas are interpreted. As to how they are really
interpreted, we will see that in the next posting. Hope everyone
gets the concepts mentioned in the mail clearly since if this is not
clear whatever we will be discussing next will not be clear.

Just for information, different sub-schools of Vedanta might

interpret the mahavakyas as per jahad lakshana or jahad ajahad
lakshana which is mentioned by Madhusudana saraswathi clearly
in Siddhantha bindhu commentary on Sankara’s dasa shloki. We
will not deal into such details because it will lead to confusion as
it is only for advanced seekers who are going in depth into
various advanced works on Vedanta like the Panchapadika
vivarana of Prakashatman or Sarvajnatman’s Sanskhepa
Shaareraka.

We have already almost discussed the meaning of Mahavakyas as

per Jahad Ajahad Lakshana. But we will try to see it once again so
that this repetition will make the concept clear and hence we may
be able to contemplate on the ultimate reality propounded
through mahavakyas.

It may be doubted here that “I have devotion for the Lord, so

what is the need to know the mahavakyas and all these complex
logics etc” J. I know that most of us will have this doubt because
this particular series has been on a technical perspective with lot
of terms. First thing we have to remember is that Sankara and
other acharyas did not explain all these just for fun or time pass –
they would have really found out that it is essential and hence
explained it in many works. It is only when knowledge becomes
perfect that a person can contemplate on the reality without any
doubts & only then realization dawns – not through mere
devotion without knowledge. If there is pure devotion, then the
seeker will be taken through the Lord himself & “I” have
personally experienced this in many cases (in my sister’s case as
well as other cases too).

There are three obstacles to knowledge or jnaana becoming

vijnaana or intuitive experience:

Samshaya – doubts as to whether the reality is as per what

scriptures say or not – this is removed through sravana or
listening of the scriptures with the six-fold imports (Shad linga
which we will deal in this mail later).

Asambhaavana – I know that Brahman is the reality but still I see

things and hence I doubt whether the world is illusory and
Brahman alone is real. This is removed by manana or reflection
as per logic in the mind on the reality which has been heard
through sravana.

Viparyaya – wrong or adverse knowledge – this is in the form

that there is no such Brahman which is beyond all duality and
illusory world because I don’t experience it. This is removed
through nidhidhyaassana or contemplation on the ultimate
reality of Brahman.

These three obstacles have to be removed by the three steps of

sravana, manana and nidhidhyaasana. Thus these three are
inevitable. If it is said that Ramana Maharshi did not follow any of
these because the sadhanas are only for baddha jeevas or
seemingly baddha jeevas and not avatars who are beyond all
normal categorization.

The six-fold lingas or marks to find out the import of a work or

sruthi are:
Upakrama-upasamhaara – starting and ending of the work (what
is mentioned in both the places)
Abhyaasa – repetition (the import will be repeated again and
again)
apurvatha – that which has not been mentioned as such
previously
phalam – the fruit is being mentioned as something great
Arthavaada – praising of the reality by either telling the good
arising out when it is followed or bad when it is not followed or
realized
Upapatthi – examples through various real-life scenarios and
logical arguments

It will be kind of deviation if we enter into an analysis of the

above six marks but we can take it for granted that the import of
all scriptures is Advaita Brahman alone (these marks are clearly
shown by Sadananda Yogindra in his Vedanta Sara which is
available at R K Mutt).

POSTED BY VEDANTA AT 10:44 AM 0 COMMENTS

Ishwara, Hiranyagarbha and Virat and Prajna,

Taijasa and Viswa
3. Defnitions of Ishwara, Hiranyagarbha and Virat and Prajna,
Taijasa and Viswa

The Upanishads make it crystal clear that before creation there

was only Brahman or existence (nothing else). This Brahman
“thought” or “imagined” and creation started. Of course, here
Upanishads statement that “it thought” means that “it desired to
become many” (eko aham bahusyaam). This is illogical and
impossible for PERFECT Brahman and hence we have to
understand that this “thought” is due to the illusory power of
Maya alone. This is substantiated by Gita where Sri Krishna says
that “I create things with the help of my MAYA”.

This MAYA is only an illusory power and composed of the three

qualities of SATTVA, RAJAS and TAMAS.

Brahman when has the power of Maya is called Ishwara or

Saguna Brahman (more analysis on the same while dealing as to
how different systems of Advaita deal with Ishwara and Jeeva).
Different sub-schools differ as to whether this power is a upadhi
or the Ishwara itself is an illusion etc. These intrinsic details are
not essential currently. We just have to remember that Ishwara is
Brahman endowed with the power of Maya. Whether Brahman
can be associated with a power is answered by adding the clause
“illusory” (adjective) to the power of Maya.

This Ishwara endowed with Maya is the cause for creation. When
creation starts, first it has to be developed into a subtle plane with
the pancha tanmaatras of Shabdha (hearing), sparsh (touching),
roopa (sight), rasa (taste) and gandha (smell) – this is not the
primal elements that we perceive but these are the essence of the
pancha bhootas. Before pancha bhootas have to be born, they
have to be in a subtle state which is the tanmaatras. The Ishwara
who creates the subtle entities along with the antah karanaas of
mind, intellect, ego and chitta is called Hiranyagarbha also
termed as Mahat tattva as per Sankhyan theory of creation which
Vedanta almost accepts. Thus Ishwara who creates subtle things is
called Hiranyagarbha or golden orb (that orb from which all
things primarily come). This Hiranyagarbha or Mahat tattva is the
first creation from the ISHWARA who then creates subtle things.

Subtle things cannot be really enjoyed and cannot exist as such

unless they become gross. Thus the subtle elements become gross
as the pancha bhootaas that we perceive. The Ishwara or that part
of Ishwara who creates/identifies himself with the entire gross
world is called Virat meaning BIG.

There is Virat as well as Hiranyagarbha upasana mentioned in the

Upanishads. For eg: Isha calls Hiranyagarbha Upasana as
Sambhooti upasana.

These are at the cosmic level and not at the individual level.
Ishwara (who is at the causal state as he is endowed with Maya),
Hiranyagarbha and Virat identify themselves with the cosmic or
totality (as is the state – for eg: hiranyagarbha identifies with all
subtle bodies and the subtle world itself).

We need to have the three mentioned Ishwaras or forms of

Ishwara (not exactly form, due to lack of word am putting that
word) – at the individual level too. This is what Vedanta calls as
Vyasthi (individual) and Samasthi (cosmic) which is termed in
Saaktha as well as Vedanta system as Pinda andam and Brahma
andam (andam means body, panda means small or individual,
brahma means total or cosmic).

Thus, the three states of Iswara are

Iswara – the Causal form
Hiranyagarbha – the Subtle form
Virat – the Gross form

To summarise, Iswara is the unmanifested form of Brahman. The

unmanisfested or avayktam is manifested in the form of
Hiranyagarbha or the subtle body. The world is created by Iswara
and the creation happens in Hiranyagarbha. This creation is
manifested externally through the gross body or Virat.

We need to have the three mentioned Ishwaras or forms of

Ishwara (not exactly form, due to lack of word am putting that
word) – at the individual level too. This is what Vedanta calls as
Vyasthi (individual) and Samasthi (cosmic) which is termed in
Saaktha as well as Vedanta system as Pinda andam and Brahma
andam (andam means body, panda means small or individual,
brahma means total or cosmic).

We have to start analysis of the individual jeeva from the same

place we started for Ishwara. Thus Kutastha when associated with
the power of Avidya or ignorance (ignorance of his own nature
which causes identification or adhyaasa between not-Self and
Self) is called Praajna. This jeeva is present in the deep sleep state
where there is only ignorance and nothing else. This is called
Kaarana Shareera of Jeeva which is the cause for other two states
and jeevas. As Rajesh mentioned, Jeeva who identifies himself
with the Kaarana Shareera is called Praajna. Now from this causal
ignorance, there is desire arising. This happens at the subtle level
with the dream world…….. The jeeva who identifies himself with
the subtle body is called Taijasaa. The word means “illumining”
representing or indicating that the jeeva illumines himself as self-
luminous in dream (not requiring any other light in that state).
Now, the subtle desires are made gross and gross body is formed.
The jeeva who identifies himself with the gross body in waking
state is called Vishwa (one who perceives the world).

Thus three states of Iswara are mapped to the three states of Jiva
Prajna – the causal form
Taijasa – the subtle form
Viswa - the gross form

Iswara creates the world using the power of Maya, Jiva

experiences the world because of the Avidya. Avidya is the
ignorance at the individual level and Maya is the totality of
avidya.

During the waking state, Jiva experiences the world through the
body, mind and the senses. The mind or the subtle body is the
effect of the ignorance or Avidya. So during the waking state,
desire comes in the mind because of avidya and this desire is put
into action through the body, so the body acts as the instrument
for the interaction with the world. The identification of Self with
the gross body is called Viswas.
The identification of Self with the subtle body is called Taijasa.
The experience of that one has during the waking state is
projected during the sleep as dream. During the dream state there
is no gross body, there is subtle body and causal body.
The identification of Self with the Causal body is called Prajna.
The causal body is non-dual and this state of non-duality is
experienced during the deep sleep. Since there is no duality
during deep sleep one experiences only bliss during deep sleep.
But still there is ignorance in that state.

Thus giving in simple form

State Ishwara Jeeva
------------------------------------------
Deep sleep Ishwara Praajna (one who is full of consciousness and
knows himself)
Dream Hiranyagarbha Taijasa
Waking Virat Vishwa

The waking state is associated with the word ‘A’ of AUMKAARA

(waking state means virat as well as vishwa and the gross
elements too are meant).
The dream state is associated with the word ‘U’ of AUMKAARA.
The deep sleep state is associated with the word ‘M’ of
AUMKAARA.

That which is beyond these three states is called Tureeya or ardha

maatra of AUMKAARA – this is Brahman or Kutastha which is
never affected at all and one without a second.

IT is the seeker’s practice or sadhana to merge ‘A’ to ‘U’, ‘U’ to ‘M’

and ‘M’ to ardha maatra (the analysis as to how this is done can
be found in depth in Panchikarana of Sankara and the
Panchikarana Vartika of Sureshwaracharya – if somebody
requires this, we can discuss – else it requires some explanation
and not dealt here).

Thus the seemingly appearing JEEVA or seeker or “I” who thinks

himself as the praajna, taijasaa and Vishwa finding himself
different from the respective Ishwaraas is liberated by realizing
his own very nature of Brahman thereby realizing the reality that
there is nothing here but Brahman alone, EKAM EVA
ADVITEEYAM.

There are diverse opinions on whether IShwara is affected by

Maya or not—as per Sankara, Ishwara is not affected but there
are different schools who differ on the same. The seeker just
needs to remember that “there is no difference from Ishwara and
me – there is no Ishwara apart from me – then why should I really
bother as to whether Ishwara is affected or not? Let me not come
to any conclusions but have open-mind and if following the path
of Bhakthi, accept Ishwara as Brahman without being affected by
Maya…. If following the path of Jnaana, the world itself is merged
into the seeker and hence Ishwara doesn’t have much workJ
(Please take it in the real sense) --- let me decide on the same”.

As Chinmaya says “Vedanta is a subjective science” – most

interpretations and concepts depend on the seeker alone. But this
doesn’t mean the seeker can deviate a lot from the scriptures and
acharyas but only that when controversial things come into
picture and when the seeker seems to be kind of deviating from
the acharyas, he can consult the Guru for the same or take that
which seems probable or logical”.

POSTED BY VEDANTA AT 10:43 AM 0 COMMENTS

Aatma, Paramatma, Paraatma and Sphurana

2. Defnition of Aatma, Paramatma and Paraatma and
Sphurana

Atma – this is taken from the root “Aplru Vyaaptau” meaning “all-
pervasive” – this is what Anandagiri gives in his Katha Upanishad
tika to Sankara’s Bhashya on the same.

Sankara defines Atma in Katha Upanishad by quoting a sloka

from Linga Purana as:

Yat cha aapnothi yadaaadathe

Yat cha atthi vishayaan iha
Yat cha asya santhatho bhaavah
Tasmaat atmethi keertyathe

That which pervades everything, that which attracts everything

unto itself, that which enjoys all pleasures, that by which the
world gets its sentience or existence, that is called as Atman or
Self.

Thus Atma refers to the Self – that Self which seems to be limited
but is never limited, that which is beyond all perceptions, that
which is beyond all logic etc. Atma also means that which is very
near and hence this means the entire region of experience that a
person has. Atma is thus referred to as the Self which seems to be
in bondage but not really in bondage.

So this limited intellect perceives aatma to be bonded with jeeva?

Yes – It is the antah karana arising out of avidya which causes the
Self to consider itself as jeeva. Rather than the word “bonded with
jeeva”, it is better to use “considering as jeeva” because in this
case adhyaasa or superimposition happens – the jeeva is
superimposed on the Self even as snake is superimposed on the
rope. Thus the Self is considered as the limited jeeva who is the
kartha and bhoktha – and is also in bondage and seeking
realization or liberation.

Now, the doubt may come that what is difference between Atma
and Brahman????? Brahman is never bondage at all – there never
is also a chance of Brahman being bonded (Vidyaranya will make
this very clear in the explanation of TAT TVAM ASI Mahavakya
which will be taken in due course by Mallika). But Kutastha or
Atma is that which may seem to be in bondage. Yes, both are
almost same only but the terms differ depending on the
perspective in which the seeker is – for a jnaani, both are same.
For an ajnaani, Atma seems to be in bondage but Brahman is that
which can never seem to be in bondage also.

Sphurana translated into english means “pulsation”. This

pulsation doesn’t mean any kind of movement or change as in the
external world objects because the Self is changeless as it is
eternal. Pulsation means the feeling of existence that is
experienced by the seeker each and every moment. Each moment,
even without our knowledge we know and experience that “I-
exist”. Nobody ever feels his own non-existence. This is what is
called as sphurana of AHAM or ATMAN. This is in the form of
continuous experience that “I-exist, I-exist”.

How is this pulsation experienced? If it is experienced, then will

that not make the Self non-existence as that which is objectified
has no real existence????

Pulsation is experienced intuitively as “I-exist” or the innate

feeling that I am existing whatever be the condition or
surroundings. Even when a person is about to die, he experiences
that “I-exist” and never leaves this thought or feeling. This
pulsation is experienced as one’s own very nature and not as an
external object perception ----- it is existence of that which is the
Subject of all objects.

The simplest way to explain pulsation or sphurana is by

comparing the experience of a human being with a rock. The
human being is sentient and hence has always the pulsation in
the heart that “I-exist” (this is not a thought in the mind but one’s
own very nature and self-present without any thoughts – even
when thoughts are not there during samadhi or other states, still
“I-exist” or pulsation of my existence is still there). A rock doesn’t
have any pulsation because it doesn’t experience its own
existence. This is clearly known when a person hits another
human being – the being who has received the hit returns the hit
(maybe J gives a double shot as per the offer – “if you buy one,
you will get one more free”JJJ). But when a person hits a rock, it
doesn’t do anything back (of course the hand will be pained if the
rock is huge but that is because of the gross form and not a
conscious response). This is what is the difference between that
which has sphurana and that which doesn’t have.

WE as human beings have this pulsation each and every moment

– there is not even a single moment when we don’t feel this
pulsation as self-existing. We would not have consciously thought
about it because it is not an object to thought but it is the Subject
which cannot be objectified. Since this “I-exist” pulsation is
required for perceing other entities and actions too, therefore this
is the starting of all subjective and objective experiences – thus
there is no time when this pulsation is not there (as time is
insentient and requires this pulsation for its existence).

The next term is Paramaatma – the Upanishads and Vedas use this
term to indicate Ishwara. Parama atma means that which is
Supreme and has no relativity in the world at all – this means
Paramaatman has no comparisons in the world even though he
might not be Brahman as such. Paramaatman has two qualities
which are Sarvajnatva and Sarvavyaapitva (all-knowing and all-
pervasiveness). This ishwara also is an illusion as clearly stated by
none other than Ramana Maharshi as

Isha Jeevayoh vesha dhee bidhaah

Sat svabhaavatho vasthu kevalam

Ishwara and Jeeva differ in the adjuncts only – the essence of both
is Sat alone & therefore the entity is Absolute alone (one alone, no
duality).
Kavyakantha Ganapathi Muni in his commentary on Ramana’s
Upadesa Saram sloka quoted above tells that the qualities of
“sarvajna” and “savavyaapya” of Ishwara & “alpajna” and
“alpavyaapya” of Jeeva are adjunctions only which are not real
but only an illusion.

Thus Paramaatman is only an illusion (Yes, I very well know that

many saints and jeevan mukthas will disagree over here – as for
eg: the Vivarana school which considers Ishwara as Brahman or
Bimba Chaitanya which is reflected in intellect and becomes jeeva
--- one example of the same would be Swami Tejomayananda, the
current head of Chinmaya Mission). I have nothing against any
saint and respect each one and their opinion as well – but as far
as the limited intellect is considered, it feels it this way only &
doesn’t believe in any other way as such.

Para means higher – when Para is used, there is ofcourse Apara

instantly present. Apara means lower. Para atma means the
higher Self or Kutastha with respect to the lower Self which is
“jeeva” – the reflection. When Para atma is used with TAT (to
explain Brahma in the mahavakya Aham brahma asmi which
Mallika will be explaining next), Para atma means Brahman with
respect to apara atma which is ishwara. Para is only a relative
term.
Paratma is relative – so is Paramatman – but Atman alone is
absolute. Atman is also universal because in many places of Gita,
Atma word is used for body, mind etc. (as per almost all of the
different vedantic schools acharya’s interpretations) – thus, this
word ATMA or Self refers to everything in the world which exists
as everything that exists needs Consciousness to exist & thus is
not different from Consciousness.

Ramana tells in his talks that the jnaani doesn’t consider the self
alone as Atma but he considers even the body and the world as
Self only.

Hope the difference of the three terms is clear. Maybe, we should

try to discuss the various terms used in Vedanta to get a clear
picture and understanding of Vedantic concepts.

We have previously seen the meaning of the different terms in

Vedanta of Kutastha, Nirguna Brahman, Jeeva and Ishwara.

POSTED BY VEDANTA AT 10:42 AM 0 COMMENTS

S U N D A Y, M A R C H 0 5 , 2 0 0 6

Jeeva, Kutastha, Ishwara and Brahman

1. Defnition of Jeeva, Kutastha, Ishwara and Brahman

While trying to analyze on the meaning of Mahavakyas, there are

many technical details to be known (as per Mimamsa shastra and
nyaaya shastra as well as Vedanta) so that the meaning is
apprehended in the right way.

There are four terms which needs to be known before entering

into this in-depth analysis of Mahavakyas (analysis as per the
words or padaas used in the vakya).

Jeeva
Kutastha
Ishwara
Brahman

We will start from the ultimate reality of Brahman – Brahman is

that which is one without a second, it is SAT CHIT ANANDA in
nature. Nothing more needs to be said about Brahman because it
is beyond all words and thoughts.

When this Brahman seems to be having the power of Maya, the

cosmic power which is responsible for creation, Brahman is
called Ishwara. Thus we can easily say that Brahman in its natural
state is Nirguna or Nirvishesha but when Brahman is endowed
with the power of Maya, it is Saguna and Savishesha and is
termed as Ishwara. Ishwara is taken from the root eet which
means “creator” or “controller”.

We have to remember what Satya Darshanam answers for the

objection that “IS Maya real or unreal” --- the answer being that
Maya itself is only an illusion and Brahman is never endowed
with Maya as Maya itself is only an illusory power (thus non-
existent from the ultimate perspective).

Ishwara thus created various beings in the world (the non-

sentient bodies and minds) and thereby entered into them as
Consciousness. This Consciousness which is present in all beings
is termed as Kutastha as it is unchanging and eternal. This
Kutastha which is the same in all the bodies and minds seems to
get identified with a particular body and mind is called Jeeva or
limited Self. This identification is because of reflection of Kutastha
on the intellect which is termed as Jeeva. Jeeva is non-eternal and
limited because it is reflected in the limited intellect & as it is
associated with the limited body and mind.

AS we have now seen all the four entities, we will try to

understand this clearly with the help of examples (which can be
found in Panchadashi as Vidyaranya deals this in detail).

Brahman or Nirguna Brahman is Mahaakasha (Maha is

mentioned to show that it is unlimited and never in bondage) –
unlimited space.
Ishwara is reflection of unlimited space in the various clouds that
are seen (there are difference among people about the definition
of Ishwara which we will deal in the other thread). We can just
remember that Ishwara has two qualities of Sarvajnatva and
Sarvavyaapitva – he is omniscient or all-knowing and all-
pervading.

Kutastha is space limited by a pot – the space inside a pot. The

space inside a pot is called Ghataakasha which is not at all
different from Mahaakasha but seems to be different because of
the limitation of “pot”. Thus Kutastha is Consciousness or
Brahman alone but seems to be different from Brahman because
of the body-mind complex. But Kutastha is never affected by
body-mind because it is the witness to the activities of body and
mind. Thus there are no “many” kutasthaas or Consciousnesses
but only one Kutastha which seems to be limited by various
bodies and minds which by themselves are only illusions in the
ultimate reality of Brahman.

Jeeva is reflection of kutastha in the water in the pot – reflection

of ghata akasha in the water in the pot is Jeeva. Thus Jeeva is non-
eternal and limited only because the reflection has validity only
in the water and until water is there.

The moment the AHAM or “I” realizes that I am not the jeeva but
the witness Kutastha, he realizes the ultimate reality that there is
neither reflection nor the reflecting medium, neither the Kutastha
nor the Brahman, neither the pot-space nor unlimited space – but
only ONE Consciousness exists, one without a second.

Now it might be doubted that Sankara said “Jeeva brahmaiva na

parah” – Jeeva is Brahman alone and not different from it – this
fails here as reflection is unreal whereas Brahman is real only.

This objection/doubt is not valid because any reflection is nothing

but the original alone – the reflection seems to exist only until the
medium exists – thus any reflection is not different from the
original. Thereby there is no fault in Sankara’s definition also as
he means that when the jeeva realizes that he is the original and
not the reflection, he becomes the Kutastha and realizes his
oneness with the ultimate reality of Brahman.

The above definitions are as per Vidyaranya in Panchadashi –

other authors in Advaita differ in the definition or concept of
Ishwara.

POSTED BY VEDANTA AT 7:06 PM 0 COMMENTS