Now that we know sathyam , mithya of vedanta, and we also know jiva chaitanyam, ishvara chaitanyam from previous posts, it is time to communicate the primary pratigna of shAtra, which is to reveal the oneness of jiva and ishvara.
When we say the jiva chaitanya, and ishvara chaitanya are one and the same, it has to be understood by using the right method to understand the meaning of this mahavakya ( sentence communicating oneness of jiva and ishvara)
There are various ways to understand meanings of a sentence.
Let us look at a few sentences.
Direct meaning
Ramu says, " I am hungry , I ate at the hotel next to the temple."
Here the meaning is straightforward.
1.Supplying implied meaning, and also keeping entire direct meaning intact
But next day, I ask you "Where did you go?" and Ramu say "Next to the temple". Here 'I supply' the additional implied meaning that there is a hotel, next to the temple, while keeping the 'next to temple' part intact, and I understand, "that ramu ate at a place next to the temple".
2. replacing entire direct meaning with implied meaning
Then after a few days ramu sees me and says, " I again went to the temple tonight".
Here , I , knowing that ramu is not so religious, and based on previous conversations, I completely replace the direct meaning, and look at the implied meaning that he 'ate at a hotel near the temple'.
3. keeping half of direct meaning, and replacing other half with implied meaning
Today ramu gives out a secret. He says " You know what, I was saying all these days I went next to the temple, but truth is, temple IS the hotel".
Here now, the meaning is basically that ramu used to go to temple to eat temple prasAdam ( temple food).
This is understood, by keeping the half the direct meaning that ramu DID go to the temple, but remove the direct meaning that temple IS the hotel, but replace it with the meaning that he went there to eat.
To understand the one-ness of jiva and ishvara chaitanyam, shAstra uses the 3rd type of meaning, which is keeping half of the direct meaning, but replacing other half with an implied meaning.
This is technically called 'lakyartha' (implied meaning) or 'bhaga thyaga lakshyartha' ( 3rd type among implied).
Let us now apply this bhaga thyaga lakshyArtha, to the equation jiva IS ishvara, or jiva chaitanya IS ishvara chaitanya.
The direct meaning which is retained, is chaitanya, and that which is let go off is jivaness and ishvaraness.
This means the attribute of being the owner of the body is let go off for jiva chaitanya, and attribute of being lord of the universe ( maker and material) is let go off for ishvara chaitanya.
What is looked at, is the truth of this 'ishvara form' and 'jiva form', which is simply chaitanya itself, which is in fact sathyam, which is formless, like our clay in the clay pot and gold in the gold chain , formless, attributeless, limitless, non negatable truth, or sathyam.
The ishvaratvam ( ishvaraness) and jivatvam ( jivaness) is Mithya.
Chaitanyam is satyam. This chaitanyam is you only.
So truly speaking, the truth is that, you are chaitanyam, and you just 'happen' to be playing the role of a jiva. Ishvara happens to be a role.
There is only one chaitanyam, and that is who you are, the non dual chaitanyam, truth of both ishvara and any jiva, is you.
This is the shift, you have to make, from identifying with body mind, which is mithya, you shift identity to your true identity, which is the non dual chaitanyam.
When we say the jiva chaitanya, and ishvara chaitanya are one and the same, it has to be understood by using the right method to understand the meaning of this mahavakya ( sentence communicating oneness of jiva and ishvara)
There are various ways to understand meanings of a sentence.
Let us look at a few sentences.
Direct meaning
Ramu says, " I am hungry , I ate at the hotel next to the temple."
Here the meaning is straightforward.
1.Supplying implied meaning, and also keeping entire direct meaning intact
But next day, I ask you "Where did you go?" and Ramu say "Next to the temple". Here 'I supply' the additional implied meaning that there is a hotel, next to the temple, while keeping the 'next to temple' part intact, and I understand, "that ramu ate at a place next to the temple".
2. replacing entire direct meaning with implied meaning
Then after a few days ramu sees me and says, " I again went to the temple tonight".
Here , I , knowing that ramu is not so religious, and based on previous conversations, I completely replace the direct meaning, and look at the implied meaning that he 'ate at a hotel near the temple'.
3. keeping half of direct meaning, and replacing other half with implied meaning
Today ramu gives out a secret. He says " You know what, I was saying all these days I went next to the temple, but truth is, temple IS the hotel".
Here now, the meaning is basically that ramu used to go to temple to eat temple prasAdam ( temple food).
This is understood, by keeping the half the direct meaning that ramu DID go to the temple, but remove the direct meaning that temple IS the hotel, but replace it with the meaning that he went there to eat.
To understand the one-ness of jiva and ishvara chaitanyam, shAstra uses the 3rd type of meaning, which is keeping half of the direct meaning, but replacing other half with an implied meaning.
This is technically called 'lakyartha' (implied meaning) or 'bhaga thyaga lakshyartha' ( 3rd type among implied).
Let us now apply this bhaga thyaga lakshyArtha, to the equation jiva IS ishvara, or jiva chaitanya IS ishvara chaitanya.
The direct meaning which is retained, is chaitanya, and that which is let go off is jivaness and ishvaraness.
This means the attribute of being the owner of the body is let go off for jiva chaitanya, and attribute of being lord of the universe ( maker and material) is let go off for ishvara chaitanya.
What is looked at, is the truth of this 'ishvara form' and 'jiva form', which is simply chaitanya itself, which is in fact sathyam, which is formless, like our clay in the clay pot and gold in the gold chain , formless, attributeless, limitless, non negatable truth, or sathyam.
The ishvaratvam ( ishvaraness) and jivatvam ( jivaness) is Mithya.
Chaitanyam is satyam. This chaitanyam is you only.
So truly speaking, the truth is that, you are chaitanyam, and you just 'happen' to be playing the role of a jiva. Ishvara happens to be a role.
There is only one chaitanyam, and that is who you are, the non dual chaitanyam, truth of both ishvara and any jiva, is you.
This is the shift, you have to make, from identifying with body mind, which is mithya, you shift identity to your true identity, which is the non dual chaitanyam.
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