Section 2 77

"तत्त्वमसि" महावाक्य की मीमांसा | Inquiry into the Mahavakya "Tat Tvam Asi"

Summary (in English)

The slokas provided are a deep exegesis of the famous Vedantic Mahavakya “Tat Tvam Asi” which elucidates the essential oneness of Brahman (the ultimate reality) and Atman (the self). The slokas discuss that the perceived duality between Ishvara (the cosmic self) and jiva (the individual self) is due to adjuncts or upadhis like maya and the five sheaths, which are not real. The oneness is compared to the underlying clay in various earthenware or the ephemeral nature of dreams – unreal upon awakening. By discarding imagined dualities through discernment and affirming one's identity as Brahman, the ultimate pure, non-dual consciousness is realized. The unity expounded by mahavakyas is likened to dismissing contradictory attributes, uniting disparate forms through the awareness of a singular underlying truth, thus urging realization of one's true nature beyond illusory multiplicity.

सारांश

ये श्लोक प्रसिद्ध वेदान्तिक महावाक्य “तत्त्वमसि” की विस्तृत व्याख्या करते हैं, जो ब्रह्म और आत्मा की अद्वैत को बताता है। श्लोक बताते हैं कि ईश्वर और जीव के बीच प्रकट हुई द्वैतता उपाधियों जैसे माया और पांच कोश के कारण है, और ये वास्तविक नहीं हैं। अद्वैत को विभिन्न मिट्टी के बर्तनों में अंतर्निहित मिट्टी या सपनों की सामान्य प्रकृति के रूप में समझाया गया है – जो जागने पर अवास्तविक हैं। कल्पित द्वैतताओं को विवेक से त्याग कर और स्वयं की पहचान ब्रह्म के रूप में स्वीकार कर, अंतिम शुद्ध, अद्वितीय चेतना का अनुभव होता है। महावाक्यों द्वारा व्याख्यात अद्वैतता विरोधाभासी गुणों को त्यागने के समान है, एक ही सत्य की एकता को अनुभव करते हुए विभिन्न रूपों को एकीकृत करना, जिससे माया से परे अपनी सच्ची प्रकृति की पहचान हो।

Important Concepts (महत्वपूर्ण अवधारणाएँ)

• tattvamasi (तत्त्वमसि)
• brahman (ब्रह्मण)
• ātman (आत्मन्)
• upādhi (उपाधि)
• māyā (माया)
• pañcakośa (पञ्चकोश)
• advaita (अद्वैत)
• cinmātra (चिन्मात्र)
• viveka (विवेक)
• mahāvākya (महावाक्य)

Topics

• Analysis of identity in Vedanta, "Tat Tvam Asi" Mahavakya
• Nature of perceived dualities and their resolution
• Upadhis and their illusory roles
• Realization of non-duality through discernment
• The realization process of Brahman-Atman unity

Categories (वर्गीकरण)

• Nature of reality and identity
• Resolving contradictions in perception
• Discourse on non-duality (Advaita)
• Spiritual awakening and realization methods
• Analysis of Vedantic Mahavakyas

S-V-O Tuples or Propositions as Text

Subject-Verb-Object (S-V-O) Tuples

Subject	Verb	Object
Upanishad	convey	unity of Brahman and Atman
Duality	is imagined	through adjuncts
Scriptures	negate	imagined duality in Brahman
Wise	realize	indivisible nature of Brahman and self
Seeker	discard	illusory perceptions and recognize self as Brahman
Dream-world	vanishes	upon awakening
Individual	understand	“I am Brahman”
Realization	transcends	perceived multiplicity

Slokas & Translations

Sloka 241

तत्त्वंपदाभ्यामभिधीयमानयोः 
ब्रह्मात्मनोः शोधितयोर्यदीत्थम् ।
श्रुत्या तयोस्तत्त्वमसीति सम्यग् 
एकत्वमेव प्रतिपाद्यते मुहुः ॥ २४१ ॥

Translation: The Upaniṣads repeatedly convey the oneness of Brahman and the self through the phrase "Tat Tvam Asi" after thorough analysis.

Sloka 242

अइक्यं तयोर्लक्षितयोर्न वाच्ययोः 
निगद्यतेऽन्योन्यविरुद्धधर्मिणोः । 
खद्योतभान्वोरिव राजभृत्ययोः 
कूपाम्बुराश्योः परमाणुमेर्वोः ॥ २४२ ॥

Translation: Unity between those with opposing qualities is never spoken of, like the glow-worm and the sun, king and servant, well and ocean, or atom and mountain.

Sloka 243

तयोर्विरोधोऽयमुपाधिकल्पितो
न वास्तवः कश्चिदुपाधिरेषः ।
ईशस्य माया महदादिकारणं
जीवस्य कार्यं शृणु पञ्चकोशम् ॥ २४३ ॥

Translation: The opposition between them is imagined due to adjuncts, not real. Maya is the adjunct for Ishvara, and the five sheaths are for the jiva.

Sloka 244

एतावुपाधी परजीवयोस्तयोः सम्यङ्निरासे न परो न जीवः ।
राज्यं नरेन्द्रस्य भटस्य खेटक् तयोरपोहे न भटो न राजा ॥ २४४ ॥

Translation: When the adjuncts of the supreme and the individual self are removed, neither the supreme nor the individual remains, just as when the kingdom and shield are dismissed, neither the king nor the soldier remains.

Sloka 245

अथात आदेश इति श्रुतिः स्वयं
निषेधति ब्रह्मणि कल्पितं द्वयम् ।
श्रुतिप्रमाणानुगृहीतबोधात्
तयोर्निरासः करणीय एव ॥ २४५ ॥

Translation: Therefore, the scripture itself negates the duality imagined in Brahman. Based on understanding supported by scriptural evidence, their removal is indeed to be undertaken.

Sloka 246

नेदं नेदं कल्पितत्वान्न सत्यं
रज्जुदृष्टव्यालवत्स्वप्नवच्च ।
इत्थं दृश्यं साधुयुक्त्या व्यपोह्य
ज्ञेयः पश्चादेकभावस्तयोर्यः ॥ २४६ ॥

Translation: This is not real as it is imagined, like the snake seen in a rope or a dream; thus by proper reasoning, one should discard the seen and realize the single reality behind them.

Sloka 247

ततस्तु तौ लक्षणया सुलक्ष्यौ
तयोरखण्डैकरसत्वसिद्धये ।
नालं जहत्या न तथाजहत्या
किन्तूभयार्थात्मिकयैव भाव्यम् ॥ २४७ ॥

Translation: Therefore, those two are discernible by indirect indication; for the realization of their indivisible singular essence, neither the abandoning nor the non-abandoning alone is suitable, but rather an understanding of both meanings is necessary.

Sloka 248

स देवदत्तोऽयमितीह चैकता
विरुद्धधर्मांशमपास्य कथ्यते ।
यथा तथा तत्त्वमसीतिवाक्ये
विरुद्धधर्मानुभयत्र हित्वा ॥ २४८ ॥

Translation: The oneness of "This is Devadatta" is expressed by ignoring contradictory attributes, just as in the statement "You are That", contradictory attributes are disregarded on both sides.

Sloka 249

संलक्ष्य चिन्मात्रतया सदात्मनोः 
अखण्डभावः परिचीयते बुधैः ।
एवं महावाक्यशतेन कथ्यते 
ब्रह्मात्मनोरैक्यमखण्डभावः ॥ २४९ ॥

Translation: The indivisible nature of Brahman and the self is realized by the wise as purely consciousness, and this unity is proclaimed by hundreds of great statements.

Sloka 250

अस्थूलमित्येतदसन्निरस्य
सिद्धं स्वतो व्योमवदप्रतर्क्यम् ।
अतो मृषामात्रमिदं प्रतीतं
जहीहि यत्स्वात्मतया गृहीतम्
ब्रह्माहमित्येव विशुद्धबुद्ध्या
विद्धि स्वमात्मानमखण्डबोधम् ॥ २५० ॥

Translation: Reject the unreal as not gross and recognize yourself as the indivisible consciousness, pure and beyond speculation, understanding “I am Brahman.”

Sloka 251

मृत्कार्यं सकलं घटादि सततं मृन्मात्रमेवाहितं
तद्वत्सज्जनितं सदात्मकमिदं सन्मात्रमेवाखिलम् ।
यस्मान्नास्ति सतः परं किमपि तत्सत्यं स आत्मा स्वयं
तस्मात्तत्त्वमसि प्रशान्तममलं ब्रह्माद्वयं यत्परम् ॥ २५१ ॥

Translation: Just as all earthenware like pots are essentially clay, everything born of existence is essentially existence itself. There is nothing beyond existence, and that truth is the self. Therefore, you are that peaceful, pure, non-dual supreme Brahman.

Sloka 252

निद्राकल्पितदेशकालविषयज्ञात्रादि सर्वं यथा
मिथ्या तद्वदिहापि जाग्रति जगत्स्वाज्ञानकार्यत्वतः ।
यस्मादेवमिदं शरीरकरणप्राणाहमाद्यप्यसत्
तस्मात्तत्त्वमसि प्रशान्तममलं ब्रह्माद्वयं यत्परम् ॥ २५२ ॥

Translation: Just as the objects, time, and space known in a dream are false, so also, in wakefulness, the world is false due to being a product of one's ignorance. Therefore, this body, senses, life-force, ego, etc., are also unreal. Hence, you are that serene, pure, non-dual supreme Brahman.

Sloka 253

यत्र भ्रान्त्या कल्पित तद्विवेके
तत्तन्मात्रं नैव तस्माद्विभिन्नम् ।
स्वप्ने नष्टं स्वप्नविश्वं विचित्रं
स्वस्माद्भिन्नं किन्नु दृष्टं प्रबोधे ॥ २५३ ॥

Translation: In the discernment where illusions are perceived, they are not distinct from their essence; just as the diverse dream-world vanishes upon awakening and is not seen apart from oneself.