VEDANTAM FOR BEGINNERS - 43. SWAMI SIVANANDA

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Saturday, February 04, 2023. 06:00. 

TAT TVAM ASI =  That Thou Art :

The Maha-Vakyas :

Post-43.

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The Identity Between Tat And Tvam :

In discussing the Bhagatyaga Lakshana, it was observed that Isvara and Brahman, and Jiva

and Kutastha, respectively become the Vachyartha and Lakshyartha of the two words Tat and

Tvam. Now it is proposed to establish the unity that exists between the two Lakshyarthas, that is,

between Kutastha and Brahman.

Both of them refer to unassociated Pure Consciousness. Both of them are of the nature of

Pure Consciousness. Consciousness is Consciousness wherever it be. Therefore, they are identical.

That identity can be explained through the following examples :

There is difference between Ghatakasa (ether in a pot) and Mahakasa ether in the vast

expanse outside). The difference in this case is not born out of any difference in the quality of the

ether present in the pot and in the vast space outside. Ether is the same everywhere. The difference

is solely born out of the angle of vision. When the angle of vision is directed from the limiting

adjunct, the pot, and fixed upon the ether, then the difference between Ghatakasa and Mahakasa

ceases to exist, and oneness alone is seen.

Likewise, difference exists between Ganga water that flows in the river and the Ganga water

that is stored up in a small pot. One can talk about the river water and the pot water when one’s angle

of vision is directed towards the container. But, when the water, i.e., the contained, is considered in

itself, in both the cases it is water and water alone that cannot be differentiated.

Similarly with an oil lamp made of clay and another made of glass. There definitely exists a

difference between the two lamps. But the flame is identical when considered in its nature as fire.

The same man is addressed as the father and the son respectively by his son and his father.

Being the son and being the father are two different things. This difference exists when he is

respectively qualified by the relation that he bears to his son and the relation that he bears to his

father. But, his nature of being a man is not affected by either of the two relationships or attributes.

Considered by himself, he is a man, and man alone.

Such is the identity, the oneness, that exists between Kutastha (the Lakshyartha of the word

Tvam) and Brahman (the Lakshyartha of the word Tat). Thus the identity between the two words

Tat and Tvam is established by the help of the Bhagatyaga Lakshana.

This method of establishing the identity between Kutastha and Brahman is technically

called Mukhya-Samanadhikarana. There is the other type of Samanadhikarana which goes under

the name Badha-Samanadhikarana. This helps us to establish the identity between Jiva and

Brahman.

In this case we negate the attributes and limiting adjuncts of one of the two given things, and

identify the remaining (non-negated) portion with the second thing through

Mukhya-Samanadhikarana.

Here, to establish the identity between Jiva and Brahman, first we negate the limiting

between Jiva and Upadhis of the Jiva and then identify the Pure Consciousness left over with

Brahman. This is like establishing the relationship between Jalakasa (space reflected in water) and

Mahakasa (space external to water).

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Next
Inapplicability Of Viseshana Viseshya Bhava :
To be continued

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