Vedantham : ( 07/11/2012. )

 171. When the teacher in this way clears the meaning of the words “That” and “Thou” by the removal of superimpositions, and makes the qualified student grasp the import of the sentence, “Thou art That”, which is Absolute Unity, there arises in his mind a state of Absolute Oneness in which he feels that he is Brahman, by nature eternal, pure, self-illumined, free, real, supremely blissful, infinite and one without a second.  172. That mental state, illumined by the reflection of Pure Consciousness, objectifies the Supreme Brahman, unknown but identical with the individual self and destroys the ignorance pertaining to Brahman. Then just as a cloth is burnt when the threads composing it are burnt, so all the effects of ignorance are destroyed when their cause, viz., ignorance, is destroyed. Hence the mental state of Absolute Oneness, which forms part of those effects, is also destroyed.  173. As the light of a lamp cannot illumine the lustre of the sun but is overpowered by it,

161. But this sentence (“Thou art That”) meaning the identity of Consciousness characterized by immediacy or remoteness involves contradiction in one part only. Therefore it is not proper to abandon the other part as well and indicate something else by implication (Lakshana). Hence in this case Jahallakshana is not admissible. 162. Nor can it be urged: Just as the word “Ganga” (in the sentence in question), gives up its direct meaning and implies the “bank”, so may the words “That” and “Thou” (in the sentence, “Thou art That”) give up their direct meaning and mean by implication the contents of “Thou” and “That” respectively. So why should it not be a case of Jahallakshana ? 163. In that sentence the word “bank” is not mentioned, and therefore the a Lakshana here in order to indicate through either of them  the sense of the other (Thou or That). 164. Nor is Ajahallakshana applicable in this sentence as in the sentence, “The meaning, which is not explicit, can only be der

151. Samanadhikaranya is the relationship between two words having the same locus. For instance, in the sentence, “This is that Devadatta”, the word “That” signifying Devadatta associated with the past, and the word “This” signifying Devadatta associated with the present, both refer to one and the same person called Devadatta. Similarly in the sentence, “Thou art That”, the word “That” signifying Consciousness characterized by remoteness etc., and the word “Thou” signifying Consciousness characterized by immediacy etc., both refer to one and the same Consciousness, viz., Brahman. 152. The second relation, that of Visesana-visesya-bhava is this: In the same sentence (“This is that Devadatta”), the meaning of the word “That” is Devadatta existing in the past and the meaning of the word “This” is Devadatta existing in the present. They are contrary ideas, but still they qualify each other so as to signify a common object. Similarly in the sentence, “Thou art That”, the meaning

141. The five uncompounded elements, together with the tendencies of  to their cause, namely Consciousness associated with ignorance. 142. This ignorance and the Consciousness associated with it, such as Isvara etc., are resolved into the transcendent Brahman unassociated with ignorance, which is the substratum of them all. 143. By this process of superimposition and de-superimposition the precise significance of “That” and “Thou” is clearly determined.  144. To explain: Collective ignorance and the rest, Consciousness associated with it and endowed with omniscience etc., as also the Pure Consciousness unassociated with any attribute – these three, when appearing as one and inseparable like a red-hot iron ball, become the primary meaning of the word “That”. 145. The unassociated Consciousness which is the substratum of the limiting adjuncts and of Isvara which they limit, is the implied meaning of “That”. 146. Individual ignorance and the rest, Consciousness associ

131. Another school of Buddhists says that the Self is identical with the void, on account of such Sruti passages as, “In the beginning there was non-existence” (Ch. Up. VI-2-1), owing also to the fact that there is an absence of everything during dreamless sleep, and further because of the experience, regarding his non-existence, of a man who has just awakened; as when he says to himself, “During the dreamless sleep I was non-existent.” 132. Now it will be shown that all these items from the son to the void are not the Self.  133. Since in all these fallacious citations of scriptural passages, arguments and personal experiences, made by the different classes of people enumerated above beginning with the extremely deluded, in support of their respective views about the Self, the subsequent view contradicts the previous one, it becomes quite clear that all these items from the son to the void are not the Self.  134. Moreover none of the items from the son to the void is t

3. THE JIVA AND SUPERIMPOSITION: 121. Thus has been shown, in general, the process of superimposition, which is the attributing of unreality to the real. 122. Now will be considered, in particular, how people variously superimpose on the innermost Self such ideas as “I am this,” “I am this,” etc., 123. (Thus for example) an extremely deluded man speaks of his son as his own Self, on account of such Sruti passages as, “Verily the Self is born as the son,” owing also to the fact that one loves one’s son as one’s own Self, and further because of the experience that one feels oneself prosperous or ruined according as one’s son fares well or ill.  124. One school of Charvakas, however, holds that this physical body is the Self, on account of such Sruti passages as, “Man is constituted of the essence of food” (Tait. Up. II-1-1), owing also to the fact that a man rushes out from a burning house even leaving behind his son, and further because of such experiences as. “I am stout,

2. SUPERIMPOSITION: 111. Consciousness associated with this aggregate of gross bodies is called Vaisvanara and Virat on account of its identification with all bodies, and from its manifestation in diverse ways respectively. 112. This aggregate gross body of his is called the alimentary sheath (Annamayakosa) on account of its being a modification of food, and is said to be in the waking state on account of its being the medium for the enjoyment of gross objects. 113. Consciousness associated with the individual gross body is designated as Visva on account of its entering the gross body etc., without giving up its identification with the subtle body. 114. This individual gross body of his (of the Jiva) is also called the alimentary sheath on account of its being a modification of food, and is said to be in the waking state.  115. Both Visva and Vaisvanara at that time, perceive the gross objects, viz., sound, touch, colour, taste and smell respectively through the f