Sridakshinamurtistotram Part IV (second half)

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SRIDAKSHINAMURTISTOTRAM

Shankaram Shankaracharyam Keshavam Badarayanam |

Sutra-bhashya-krtau vande Bhagavantau punaH punaH ||

( Shankara, Lord Shiva, has descended as Shankaracharya, the Bhashyakara.

Keshava, Lord Hari, has appeared as Badarayana, the Sutrakara. Obeisance to

these Divinities again and again.)

 

Part IV (Second half)

Verse Three continued

 

The method of interpretation of the Mahavakya 'Tat Tvam Asi':

 

The scriptural sentence that teaches the identity of the jiva, the individual

soul and Isvara, the Cosmic soul is termed a Mahavakya. While all the

scriptural sentences are vakyas indeed, still a distinction is made with a view

to specifically distinguish the Mahavakya from the other vakyas, which are

termed 'avantara vakyas', intermediary sentences. These intermediary sentences

describe the nature of the individual soul as one subject to birth, etc, and

other ups and downs of life. Isvara is described as the creator of the

universe, the controller of the elements of the cosmos, the deliverer of the

fruits of the actions of the jiva-s etc. While these sentences are accepted in

the empirical sense, yet when it comes to determining the ultimate purport of

the Vedas, the decisive teaching of the Vedas is given out by the Mahavakyas

alone.

 

The Naishkarmyasiddhi (3-3) gives a verse:

 

Saamaanaadhikaranyam cha visheshana-visheshyataa |

Lakshya-lakshana-sambandhaH padaartha-pratyagaatmanaam ||

 

This verse, termed as 'vaakyavyaakhyaana-sutra', gives out the principle of

interpretation of the Mahavakya for arriving at the import of the vakya

formulated in an aphoristic manner. First there arises the knowledge that the

two words Tat= That and tvam=thou have the same case-endings; then the knowledge

that the meanings of the two words are related as attribute and substantive. As

this presents incompatibility, there arises now the knowledge that the words

secondarily signify the impartite homogeneous Self. It should be known that

this is the sequence through which the knowledge of the Impartite Entity arises.

 

The Panchadasi (I – 44, 45) says:

Brahman, which in association with the taamasi aspect of Maya is the material

cause of the Universe, and the efficient cause in association with pure sattva

aspect of Maya, is expressed by the word That, Tat.

 

The Supreme Brahman, in association with the impure sattva aspect of the same

Maya, tainted by desire, action etc; is expressed by the word thou, tvam.

 

On hearing the Mahavakya it is this vaachyaartha, the expressed meaning, of

the words Tat and tvam that come to one's mind. On noting that the two words

are in apposition, that is the same case-ending, there arises the knowledge that

their meanings are related as attribute and substantive as in 'the blue lotus '.

These, however, have the opposite meanings. Because the pairs such as

Omniscience and parviscience, ever liberated nature and bound nature, uinalloyed

Bliss and misery, Controller and the controlled etc., are mutually opposites. As

the identity of the expressed senses of the words are ruled out, the secondary

sense of the words have to be considered. If the expressed sense of one and the

secondary sense of the other are accepted, there would arise this difficulty of

the sentence serving no useful purpose. Further, there would be no consistency

when viewed in relation to the six-fold canons, the Tatparyalingas, like

upakrama = introduction, and upasamhara = conclusion.

The Panchadasi, (V–5,6) quoting the Sukharahasyopanishad says:

The One only, Secondless Existence was before creation without name and form

and Its being of the same nature even now is indicated by the word 'That'. The

Reality, that is the hearer of the Mahavakya, the aspirant, which transcends the

body and the senses, the panchakoshas, is indicated by the word 'thou' here.

Their identity is conveyed by the word 'asi' = art. Let this identity be

experienced.

 

Again, the Sankshepashaariraka (3-305) and the Madhusudani-tika on that say:

The Secondless is known from the word 'That', and the inner Self is

ascertained from the word 'thou'. The Self cannot be inward, ie., the innermost

Witness, unless It is identical with the Secondless Brahman, which as the

Substratum, is the innermost Essence of everything. Similarly, what is

indicated by 'That' cannot be Secondless unless It is identical with the inner

Self as described. In this manner, the possibility of their identity is shown by

reasoning. What appears to be the individual Consciousness is of the nature of

Bliss without a second; and One that is Bliss without a second is no other than

the individual Consciousness.

 

Immediately on the comprehension of the mutual identity of the meanings of

these two words, the misconception that the word 'thou' means something other

than Brahman, and the word 'That' means something mediately known, ceases. Thus

the individual Consciousness stands as the one All-pervading Bliss without a

second. This is brought out by the Vaakyavrtti in the verses 39, 40 and 41.

 

One might ask: Where is the need for the Mahavakya when the identity of the

inner Self and the Secondless could be known from the subsidiary sentences of

the Veda by reasoning itself. The reply is: Reasoning shows only the

possibility of the identity, being only an aid to pramana and not a pramana by

itself. The knowledge arising from reasoning, though pertaining to identity, is

only mediate and does not dispel Avidya. Hence the necessity for the Mahavakya,

which being a pramana, produces decisive direct knowledge that dispels Avidya.

Thus it is superior to the knowledge obtained by reasoning. This is the

difference between paroksha and aparoksha jnanam. The former results in the

knowledge: Brahman Exists. The latter results in the direct realisation: I am

Brahman. The Secondless manifests Itself as the inner Self by being reflected

in the mental state arising even from reasoning. But it is realised directly as

manifest in the pure mental state arising from the Mahavakya.

This is the difference between the two. Acharya Shankara gives and assurance

in the Sutra Bhashya (2.1.7.22):

Yadaa 'Tattvamasi' ityevamjaatiyakena abheda-nirdeshena abhedaH pratibodhito

bhavati, apagatam bhavati tadaa jivasya samsaritvam, Brahmanascha srashtrtvam.

Samastasya mithyajnana-vijrmbhita-bheda-vyavaharasya samyajnanena baadhitatvaat.

 

Meaning: When the knowledge of non-difference dawns by instruction pertaining to

identity through the declarations like 'That thou art', the upadhis viz., the

transmigratoriness of jiva and the creatorship of Brahman are removed, for all

dualistic dealings, brought about by unreal ignorance, get sublated by right

knowledge.

 

The method of arriving at the meaning: Bhaaga-tyaga-lakshana:

 

The illustration, 'He is this person', 'So'yam Devadattah' is taken up for

explaining the method of arriving at the meaning of the Mahavakya, Tat tvam asi.

I saw a man in Brindavan when I had been there on a pilgrimage last year. He

was clad in ochre robes. Now, quite unexpectedly, I see him in the market place

in my town, clad in the same ochre robes. I recognize him as: 'This is that

person whom I saw in Brindavan'. The recognition takes place by my

unconsciously 'separating' the 'that place' and 'that time' from the man and

again separating the 'this place' and 'this time' from him. What I get is a one

single person resulting in the recognition: 'This is the same man'. The

separating of the differing adjuncts and retaining the person alone is what is

termed as the 'bhaaga-tyaga-lakshana'. In the Mahavakya too, the separating of

the adjuncts, upadhis, pertaining to both the That and thou and perceiving the

one Pure Consciousness that is what the That and thou really are

results in the experiencing the identity. This is known as the

'akhandaarthataa' in the Mahavakya.

 

To remove the false knowledge that Brahman is beyond apprehension and hence

not attained and to remove the illusion or its source, ignorance, that the Self

is imperfect and subject to suffering, and to produce direct knowledge,

untainted by doubt etc., of the transcendental Substratum, Atman, the two words

'That' and 'thou', demand each other.

 

The Vivekachudamani (251) says:

Noticing that the essence of both jiva and Isvara is the Cosciousness alone,

the wise experience this Impartite Brahman-Atman. Thus hundreds of Mahavakyas

inculcate this identity that is the impartite nature of Brahman-Atman.

 

Advaita Brahma-atma Sakshatkara, the Realisation, is a blemishless

possibility; free of the defect of mutual dependency, anyonya-ashraya:

 

The Mahavakya, the verbal testimony, produces in the ripe aspirant the

immediate experience as the Upadeshasahasri 18 – 176 says:

Dashamas-tvamasi ityevam Tattvamasyaadi-vaakyataH |

Svamaatmaanam vijaanaati krtsnaantaH-karanekshanam ||

 

One knows one's own Self, the Witness of the intellect and all its

modifications from Mahavakyas such as 'That thou art' like the boy who knew

himself from the sentence 'You are the tenth'. The Panchadasi VII 27 says the

same:

When the trustworthy person counted them and said pointing to him 'You are the

tenth' then the boy directly realised as 'I am the tenth' and rejoiced and wept

no more.

 

The Acharya, revealing His own Experience, says in the Sutrabhashya 2.1.6.14:

 

Besides, it cannot be said that such a knowledge does not arise, since, there

are Srutis like 'That reality of Self, he knew from Him' (Taddhaasya vijanjnau…

Chandogya). And this conclusion also follows from the enjoining of hearing

etc., and study of the Vedas etc., as direct and indirect means to realisation.

It cannot be said that this realisation is useless or erroneous, since it is

seen to lead to the eradication of ignorance and since there is no other

knowledge that sublates this.

 

That this knowledge is immediate, that is, no other thing intervenes this

experience of the Self, is spoken of in the Brihadaranyaka Upanishad: 3.4.1.

'Yat saakshaat aparokshaat Brahma ya aatma sarvaantaraH. = Brahman that is

immediate and direct, Self that is within all.

 

Moreover, the Sruti and the Smrti speak of this knowledge and the coeval fruit

of this knowledge:

 

Brahma veda Brahmaiva bhavati (Mu.Up. 3.2.9) but not 'bhavishyati'. The

Knower of Brahman 'is' indeed Brahman itself and not 'will become subsequently'.

 

Tathaa vidwan punya-paape vidhuya niranjanaH Paramam Samyam upaiti (Mu. Up.

3.1.3) and not 'upaishyati'. By shaking off all merit and sin and being

untouched by stain he 'is' established in supreme equality and not 'will be

established later'

.

Abhayam vai JanakaH praaptosi Br.Up. 4.2.4. and not 'praapsyasi'. O Janaka!

you 'have attained' that which is free from fear and not 'will attain later'.

 

Tarati shokam Atmavit (Cha.Up. 7.1.3) and not 'tarishyati' The knower of

Atman 'crosses ' sorrow and not 'will cross later'.

 

Atra Brahma samashnute (Kathopanishad 2.6.14 'Here' he attains Brahman and not

'elsewhere later'.

 

Jnanena tu tadajnanam yesham naashitam atmanaH |

Tesham adityavat jnanam prakashayati Matparam || Gita V.16

and not 'prakashayishyati'.

But to those whose ignorance is destroyed by the knowledge of the Self, like

the Sun this knowledge 'illuminates' that Supreme and not 'will illuminate

later'.

 

These Srutis and Smriti show decisively that the supreme goal is attained here

itself through the doorway of the annihilation of ignorance by knowledge, as

seen in experience.

 

 

A question may arise as to the plausibility of the Direct Realisation of the

Unsublatable Brahman while there is an 'obstruction' to this realization due to

the erroneous perception of the world. While the erroneous perception stays, no

unsublatable knowledge of Brahman could arise and as long as the True Knowledge

of Brahman does not arise, the erroneous perception of the world would not be

sublated. Hence there appears to be a defect of mutual dependency in the

Vedantic teaching of Atmasakshatkara. However, no such defect can be spoken of

as is shown below:

 

 

 

In the rope-snake illusion, for example, this is seen to be the procedure:

 

The knowledge of the Reality of the adhishthanam, the rope, is dependent on the

presence of conducive circumstances, in this case, adequate light and an

appropriate pramana, the eye. This knowledge DOES NOT require that one has to

know the mithyaatvam of the snake a priori. Similarly, the Direct Realisation of

the Atman/Brahman, the Aparoksha saakshaatkaara, depends on the right conditions

like an adequately prepared mind, in effect, the presence of the

saadhana-chatushtaya sampatti, and the pramana, the Vedanta Mahavakya. When

these conditions are present, the realization of the Paramartha Satyatva of

Brahman takes place. This realization destroys avidya and the mithyaatva of the

world is an experiential truth to such a Jnani just like a fruit on his palm –

karatala-aamalakavat. This realization of the Paramartha Satyatva DOES NOT

require the a priori mithyaatva anubhava pertaining to the jagat. In fact, the

mithyaatva anubhava of the jagat is what requires the Paramartha

Satyatva anubhava pertaining to Brahman. As such there is no defect of mutual

dependency, anyonya-ashraya. Since there is this invariable sequence involved,

no such defect as postulated is present. There are ample Sruti/Smriti passages,

yukti and anubhava to substantiate the above:

 

 

 

Sruti:

 

Jnaatvaa Devam sarva-paashaapahaaniH (Shweta.Up)

 

Devam Matvaa harsha-shokau jahaati

 

Tarati shokam Atmavit

 

Bhidyate Hrdaya-granthiH….Tasmin drshte para-avare (Mundaka)

 

 

 

Smrti:

 

Jnaanena tu tadajnaanam yeshaam naashitam aatmanaH (Gita)

 

JnaanaagniH sarvakarmaani bhasmasaat kurute (Gita)

 

Maameva ye prapadyante maayaametaam taranti te (Gita)

 

Aham Ajnaanajam tamah naashayaami aatmabhaavastho jnaanadipena bhaasvataa (Gita)

 

Aparokshaatmavijnaanam shaabdam……. samsaara-kaarana-ajnana-Tamasah

chandabhaaskaraH (Panchadashi)

 

 

 

In all the above instances, the sequence: Jnanam, True Knowledge arises first

and destroys ignorance – can be seen.

 

 

 

 

Yukti:

In the rope-snake negation, the correct knowledge of the rope occurs first and

this alone results in the negation of the mistaken snake. Any wrong perception

goes only upon the arising of the corresponding right perception. So the mutual

dependency question does not arise.

 

Anubhava:

It is the experience of the Jnanis both living now and those who have lived

before who have had the direct realisation of the Advaita Brahman-Atman, that

the Akhandaakaaravritti, known also as Aatmaakaara/Brahmaakaaravritti, arises

first and promply destroys Avidya and makes the person free from bondage and

rebirth. This is a fact that the person who has had this experience can vouch

for. So, the sequence is: First Aparokshajnana of the Paramarthika Satya vastu

Brahman and Then, anantaram, immediately, the sakaarya-avidya nivritti. There

are scriptural vaakyams to prove this:

Tvam hi naH pita yo asmaakam avidyaayaaH param paaram taarayasi (Prashna Up.)

(Thou art our Father, for Thou have ferried us across this ocean of ignorance)

Aham manurabhavam ……(Brhadaranyaka) This expression of Self-realisation by

Vamadeva: I was Manu, the Surya,…I am freed from the iron castle of embodied

existence… Here also the sequence is clear

 

Sa yashchaayam Purushe, yashcasaavaaditye, sa ekah, sa evam vit, asmaan lokaat

pretya….Taittiriya Up.

 

Thus the direct Realisation of the Unsublatable Brahman does not depend upon

the a priori experience of the mithyatva of the world.

 

No Return to Samsara for the Liberated:

 

The Tattvasudha, a commentary on the Stotram raises a question and replies:

Though samsara has been put an end to by enlightenment arising from the

Mahavakya, it is possible that it will raise again as is evidenced in the case

of deep sleep and dissolution (pralaya). This is answered in the third line of

the current stanza of the hymn. Never again will there be return to the ocean

of samsara because of the direct realisation of Brahman as 'That I am'. There

are hundreds of Sruti passages like 'The Knower of Atman crosses over sorrow',

'The Knower of Brahman is verily Brahman Itself' and 'He returns not again'.

Samsara arises again after deep sleep and dissolution because of the persistence

of the primal ignorance, muula-avidya. In the present case, primal ignorance

having been destroyed by the knowledge generated by the Mahavakya, there is no

return to samsara for the liberated.

 

Kaivalya, the Parama-purushartha is the Culmination of all attainments. The

Mundaka Upanishad 3.2.8 says:

Just as flowing rivers disappear into the ocean, giving up both their names

and forms, so does the enlightened, freed from name and form, attain the

self-effulgent Purusha which is beyond the avyakta.

 

The Acharya says in the Sutrabhashya 1.1.4.4.: Brahmabhaavascha MokshaH, in

3.4.17.52: Brahmaiva hi muktyavasthaa = the attainment of enlightenment is

liberation.

 

The Acharya further says in the Bhashya on 1.1.4.4.:

That which is absolutely real, immutably eternal, all-pervading like the

ether, devoid of all modifications, ever contented, impartite, self-effulgent by

nature, where merit and demerit together with their fruits, as also the three

periods of time, find no place – this incorporeal state is what is termed

liberation, in accordance with the Srutis like: Different from merit and

demerit…Anyatra Dharmaat.. of the Kathopanishat.

 

This state of liberation that a rare aspirant accomplishes with the grace of

the Guru and the Shastra is the culmination of all attainments, of all knowledge

and of all happiness Such a person is the truly Blessed, the most Esteemed.

The Vivekachudamani (426) beautifully describes such a immensely Fortunate One:

 

Freed from the awareness of any external object by reason of his ever being

Brahman, partaking of only what is needed for bodily sustenance proffered to him

by others, like one in sleep or like a child, beholding this world as in a dream

when he chances to have such awareness, rare indeed is such a one, enjoyer of

the fruit of endless merit. He alone is the blessed and esteemed on earth.

 

What a glowing tribute does Sri Acharya Shankara pay to the Liberated person!!

 

The Sayana Bhashyam to the Taittiriya Aranyaka lists the 'fruits' that

'accrue' to the Enlightened One:

The experience of Sarvaatmatva, the Soul-of-All

The severing of the knot of Avidya

The severing of the knot of the hrdaya

The dispelling of all doubts

The extinguishing of all karma

The freedom from the joy-sorrow duality

The resolution of all desires

The state of revelling in the Atman alone

The experience of total freedom from having to accomplish anything.

The experience of Bliss as oneself

 

Giving expression to the experience of Enlightenment in the words of the

disciple who has secured it, the Vivekachudamani (495, 491)says:

 

I am Narayana, I am the slayer of Naraka; I am the slayer of the Tripurasura

(the triad of states); I am the Supreme Purusha, the Lord. I am the impartite

Consciousness; I am the Witness of all, there is none to rule over me, I am

without the sense of 'I' or 'mine'.

 

I am not the doer; I am not the enjoyer; I am not subject to change; I

transcend all activity, I am of the nature of Pure Consciousness; I am the

Absolute; I am Sadashiva the Ever Auspicious.

 

Bhagavan Sri Ramana said about Narakachaturdashi, Deepavali, thus: The

Narakaasura is none other than the ignorance that has overpowered us. The

dispelling of this ajnana by jnana is what is meant by the slaying of Narakasura

by Narayana.

 

In conclusion, the Guru that graciously imparts the teaching, the Sastra that

forms the basis for the teaching and the disciple that has benefited from the

teaching, all have the one Sphurana svarupa, the Consciousness Principle, for

their true nature.

 

Obeisance is paid to this Sarvatmasvarupa, with utmost gratitude:

 

Namastasmai Sadekasmai namschinmahase muhuH |

Yad-etad-vishvarupena raajate Guru-raaja te ||

(Obeisance to Thee, the One, Existence, The Supreme Self-effulgence that is

Consciousness, shining as this universe, O the Sovereign among Gurus!! Obeisance

to Thee again and again.)

 

Tasmai Srigurumurtaye nama idam Sridakshinamurtaye.

 

(End of verse Three. End of Part IV)

 

 

 

 

 

 

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