Words do not reveal atma, since atma is not an object to be revealed.
However words or the mahavakya does create the knowledge through the meaning one gains , which is brahman knowledge, that removes brahman ignorance, and brahman ignorance is the cause for duality, maya, and maya itself has its being in same brahman.
Chit the word refers to subject, awareness.
I am not any object of awareness, but I am awareness, who is the subject.
There is always a subject , aware of waking state, dream state, sleep state.
In waking state there is body awareness, there is mind awareness, there are objects such and the universe of which there is awareness.
In dream state, there is dream awareness, wherein the dream objects awareness is there.
In sleep there is awareness, that I slept well, that I did not know anything in sleep. There is awareness of not knowing anything in particular.
So in all 3 states of waking dreaming and sleeping awareness is, and I am that awareness. Chit is the word used for awareness. So chit here is a defining word, it defines brahman or atman.
But the word chit alone is not enough to define brahman.
Since every body mind, there is for every person, "awareness". Every person is subject.
But of course there happens to be only one subject.
In awareness there is no difference. Is there many subjects, many awarenesses? So lord sankara uses the example of space and pots. Between one pot space and another pot space , is there two different space?
No. Same way the chit is one and only one. So it is non dual, there isn't another awareness. In fact there isnt any comparison for awareness, since the remoteness, location, attributes belong to anatma and not to awareness. So awareness is only one, and it appears to be many due to various upadhis, which it lights up, one as the knower or sakshi, other makes them appear to be conscious, such as the body and thoughts appear to be conscious.
So awareness, the word here is a defining word. It defines brahman. It is a lakshana. It is not an attribute, rather a word which is lakshana. It is a word that defines only brahman, not incidentally , but in a way can be used as a svarupa lakshana, and unchanging definition.
Sat or existence is also used in conjunctoin. Sat meaning unchanging with time and space.
That self which is referred to by the word chit, is also sat. It is also "unchanging with time and space".
It is also anantham, it is no limited by time and space.
So satchitananta, the word defines brahman. Satchit referring to self, and satchitananta is brahman.
Therefore the self, atman , chit awareness is satchitananta svarupaH. Its svarupa lakshana words are being discussed. These words remove the ignorance about brahman. Brahman ignorance they remove.
I am unchanging awareness not limited in terms of space or time. Is the self knowledge.
Now tat and tvam are both equated in tat tvam asi.
Here we have to take the lakshyartha of tat and tvam, lakshyartha of both is this satchitananda brahman, in which case the same satchitananda brahman is being talked about.
Tat and Tvam come into the picture as mithya when looked at the vachyartha, there we say brahman as jagad karanam, maya sahita brahman, and also the tvam pada as ajnana sahita brahman.
However words or the mahavakya does create the knowledge through the meaning one gains , which is brahman knowledge, that removes brahman ignorance, and brahman ignorance is the cause for duality, maya, and maya itself has its being in same brahman.
Chit the word refers to subject, awareness.
I am not any object of awareness, but I am awareness, who is the subject.
There is always a subject , aware of waking state, dream state, sleep state.
In waking state there is body awareness, there is mind awareness, there are objects such and the universe of which there is awareness.
In dream state, there is dream awareness, wherein the dream objects awareness is there.
In sleep there is awareness, that I slept well, that I did not know anything in sleep. There is awareness of not knowing anything in particular.
So in all 3 states of waking dreaming and sleeping awareness is, and I am that awareness. Chit is the word used for awareness. So chit here is a defining word, it defines brahman or atman.
But the word chit alone is not enough to define brahman.
Since every body mind, there is for every person, "awareness". Every person is subject.
But of course there happens to be only one subject.
In awareness there is no difference. Is there many subjects, many awarenesses? So lord sankara uses the example of space and pots. Between one pot space and another pot space , is there two different space?
No. Same way the chit is one and only one. So it is non dual, there isn't another awareness. In fact there isnt any comparison for awareness, since the remoteness, location, attributes belong to anatma and not to awareness. So awareness is only one, and it appears to be many due to various upadhis, which it lights up, one as the knower or sakshi, other makes them appear to be conscious, such as the body and thoughts appear to be conscious.
So awareness, the word here is a defining word. It defines brahman. It is a lakshana. It is not an attribute, rather a word which is lakshana. It is a word that defines only brahman, not incidentally , but in a way can be used as a svarupa lakshana, and unchanging definition.
Sat or existence is also used in conjunctoin. Sat meaning unchanging with time and space.
That self which is referred to by the word chit, is also sat. It is also "unchanging with time and space".
It is also anantham, it is no limited by time and space.
So satchitananta, the word defines brahman. Satchit referring to self, and satchitananta is brahman.
Therefore the self, atman , chit awareness is satchitananta svarupaH. Its svarupa lakshana words are being discussed. These words remove the ignorance about brahman. Brahman ignorance they remove.
I am unchanging awareness not limited in terms of space or time. Is the self knowledge.
Now tat and tvam are both equated in tat tvam asi.
Here we have to take the lakshyartha of tat and tvam, lakshyartha of both is this satchitananda brahman, in which case the same satchitananda brahman is being talked about.
Tat and Tvam come into the picture as mithya when looked at the vachyartha, there we say brahman as jagad karanam, maya sahita brahman, and also the tvam pada as ajnana sahita brahman.
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