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Mahāvākyas

December 01, 2023

This article contains Indic text. Without proper rendering support, you may see question marks or boxes, misplaced vowels or missing conjuncts instead of Indic text.

The Mahāvākyas (sing.: mahāvākyam, महावाक्यम्; plural: mahāvākyāni, महावाक्यानि) are "The Great Sayings" of the Upanishads, as characterized by the Advaita school of Vedanta with mahā meaning great and vākya, a sentence. Most commonly, Mahāvākyas are considered four in number,[1][2]

The second part of the Mandukya Upanishad discusses Om as a means of Dhyāna for self-realization.

Like other Mahāvākyas, it also explains the unity of Brahman and Atman, which is the basic principle of Advaita Vedanta.[3]

  1. Tat Tvam Asi (तत् त्वम् असि) - traditionally interpreted as "That Thou Art" (that you are),[4][5][6] (Chandogya Upanishad 6.8.7 of the Sama Veda, with tat in Ch.U.6.8.7 referring to sat, "the Existent"[7][8][9]); correctly translated as "That's how [thus] you are,"[4][6][10][11] with tat in Ch.U.6.12.3 referring to "the very nature of all existence as permeated by [the finest essence]"[12][13]
  2. Ahaṁ Brahmāsmi (अहं ब्रह्मास्मि) - "I am Brahman", or "I am Divine"[14] (Brihadaranyaka Upanishad 1.4.10 of the Yajur Veda)
  3. Prajñānaṁ Brahma (प्रज्ञानं ब्रह्म) - "Prajñāna[note 1] is Brahman"[note 2], or "Brahman is Prajñāna"[web 2] (Aitareya Upanishad 3.3 of the Rig Veda)
  4. Ayam Ātmā Brahma (अयम् आत्मा ब्रह्म) - "This Self (Atman) is Brahman" (Mandukya Upanishad 1.2 of the Atharva Veda)

Those statements are interpreted as supporting the insight that the individual self (jīvá) which appears as a separate existence, is in essence (ātmán) part and manifestation of the whole (Brahman).

The Poetic Form of an Alternate Version of the Mahavakyas

The four principal Mahavakyas edit

Though there are many Mahavakyas, four of them, one from each of the four Vedas, are often mentioned as "the Mahavakyas".[18] Other Mahavakyas are:

People who are initiated into sannyasa in Advaita Vedanta are being taught the four [principal] mahavakyas as four mantras, "to attain this highest of states in which the individual self dissolves inseparably in Brahman".[19] According to the Advaita Vedanta tradition, the four Upanishadic statements indicate the real identity of the individual (jivatman) as sat (the Existent), Brahman, consciousness. According to the Vedanta-tradition, the subject matter and the essence of all Upanishads are the same, and all the Upanishadic Mahavakyas express this one universal message in the form of terse and concise statements.[citation needed] In later Sanskrit usage, the term mahāvākya came to mean "discourse", and specifically, discourse on a philosophically lofty topic.[web 3]

Tat Tvam Asi edit

 
The phrase "Tat Tvam Asi" in the Malayalam and Devanagari scripts, displayed outside the sanctum sanctorum of the Sabarimala Temple in Kerala, India. The sacred syllable "Om" is the glyph in the middle.
Main article: Chandogya Upanishad

Chandogya Upanishad 6.8.7,[20] in the dialogue between Uddalaka and his son Śvetaketu. It appears at the end of a section, and is repeated at the end of the subsequent sections as a refrain:

[6.2.1] In the beginning, son, this world was simply what is existent - one only, without a second. [6.2.3] And it thought to itself: "let me become many. Let me propagate myself." [6.8.3] It cannot be without a root [6.8.4] [l]ook to the existent as the root. The existent, my son, is the root of all these creatures - the existent is their resting place, the existent is their foundation[7] The finest essence here—that constitutes the self of this whole world; that is the truth; that is the self (ātman). And that's how you are, Śvetaketu.[10]

In ChU.6.8.12 it appears as follows:

'Bring a banyan fruit.'

'Here it is, sir.'
'Cut it up.'
'I've cut it up, sir.'
'What do you see here?'
'These quite tiny seeds, sir.'
'Now, take one of them and cut it up.'
'I've cut it up, sir.'
'What do you see there?'
'Nothing, sir.'
Then he told him: 'This finest essence here, son, that you can't even see—look how on account of that finest essence this huge banyan tree stands here.

'Believe, my son: the finest essence here—that constitutes the self of this whole world; that is the truth; that is the self (ātman). And that's how you are, Śvetaketu.'[10]

Etymology and translation edit

Tat Tvam Asi (Devanagari: तत्त्वमसि, Vedic: tát tvam ási) is traditionally translated as "Thou art that", "That thou art", "That art thou", "You are that", "That you are", or "You're it"; although according to Brereton and others the proper translation would be "In that way [=thus] are you, Svetaketu",[21][4] or "that's how you are":[9][6]

In Ch.U.6.8.7 tat refers to Sat, "the Existent",[7][8][24] Existence, Being.[23] Sat, "the Existent", then is the true essence or root or origin of everything that exists,[8][24][23] and the essence, Atman, which the individual at the core is.[25][26] As Shankara states in the Upadesasahasri:

Up.I.174: "Through such sentences as 'Thou art That' one knows one's own Atman, the Witness of all the internal organs." Up.I.18.190: "Through such sentences as "[Thou art] the Existent" [...] right knowledge concerning the inner Atman will become clearer." Up.I.18.193-194: "In the sentence "Thou art That" [...] [t]he word 'That' means inner Atman."[27]

While the Vedanta tradition equates sat ("the Existent") with Brahman, as stated in the Brahma Sutras, the Chandogya Upanishad itself does not refer to Brahman.[8][6][note 3][6]

According to Brereton, followed by Patrick Olivelle[9] and Wendy Doniger, [11][note 4] the traditional translation as "you are that" is incorrect, and should be translated as "In that way [=thus] are you, Svetaketu."[21][4][note 5] That, then, in ChU.6.8.12 refers to "the very nature of all existence as permeated by [the finest essence]",[12][13] and which is also the nature of Svetaketu.[note 6] Lipner expresses reservations on Brereton's interpretation, stating that it is technically plausible, but noting that "Brereton concedes that the philosophical import of the passage may be represented by the translation 'That you are', where tat as 'that' would refer to the supreme Being (sat/satya)."[7]

Interpretation edit

Major Vedantic schools offer different interpretations of the phrase:

  • Advaita - absolute equality of 'tat', the Ultimate Reality, Brahman, and 'tvam', the Self, Atman.
  • Shuddhadvaita - oneness in "essence" between 'tat' and individual self; but 'tat' is the whole and self is a part.
  • Vishishtadvaita -'tvam' denotes the Jiva-antaryami Brahman while 'tat' refers to Jagat-Karana Brahman.
  • Dvaitadvaita - equal non-difference and difference between the individual self as a part of the whole which is 'tat'.
  • Dvaita of Madhvacharya - Sa atmaa-tat tvam asi in Sanskrit is actually Sa atma-atat tvam asi or 'Atma (Self), thou art, thou art not God”. In refutation of Mayavada (Mayavada sata dushani), text 6, tat tvam asi is translated as "you are a servant of the Supreme (Vishnu)".
  • Acintya Bheda Abheda - inconceivable oneness and difference between individual self as a part of the whole which is 'tat'.

Aham Brahma Asmi edit

Ahaṁ Brahmāsmi (Devanagari: अहम् ब्रह्मास्मि), "I am Brahman" is in the Brihadaranyaka Upanishad 1.4.10 of the Shukla Yajurveda:

[1.4.1] In the beginning this world was just a single body (ātman) shaped like a man. He looked around and saw nothing but himself. The first thing he said was, 'Here I am!' and from that the name 'I' came into being. [1.4.9] Now, the question is raised; 'Since people think that they will become the Whole by knowing brahman, what did brahman know that enabled it to become the Whole? [1.4.10] In the beginning this world was only brahman, and it knew only itself (ātman), thinking: 'I am brahman.' As a result, it became the Whole [...] If a man knows 'I am brahman' in this way, he becomes the whole world. Not even the gods are able to prevent it, for he becomes their very self (ātman).[30][note 7]

Aham Brahmasmi is the core philosophy in advaita vedanta, indicating absolute oneness of atman with brahman.[31]

Etymology edit

  • Aham (अहम्) - literally "I".
  • Brahma (ब्रह्म) - ever-full or whole (ब्रह्म is the first case ending singular of Brahman).
  • Asmi (अस्मि) - "am," the first-person singular present tense of the verb as (अस्), "to be".[citation needed]

Ahaṁ Brahmāsmi then means "I am the Absolute" or "My identity is cosmic",[32] but can also be translated as "you are part of god just like any other element".

Explanations edit

In his comment on this passage, Sankara explains that here Brahman is not the conditioned Brahman (saguna); that a transitory entity cannot be eternal; that knowledge about Brahman, the infinite all-pervading entity, has been enjoined; that knowledge of non-duality alone dispels ignorance; and that the meditation based on resemblance is only an idea. He also tells us that the expression Aham Brahmaasmi is the explanation of the mantra

That ('Brahman') is infinite, and this ('universe') is infinite; the infinite proceeds from the infinite. (Then) taking the infinitude of the infinite ('universe'), it remains as the infinite ('Brahman') alone. - (Brihadaranyaka Upanishad V.i.1)[note 8]

He explains that non-duality and plurality are contradictory only when applied to the Self, which is eternal and without parts, but not to the effects, which have parts.[33] The aham in this memorable expression is not closed in itself as a pure mental abstraction but it is radical openness. Between Brahman and aham-brahma lies the entire temporal universe experienced by the ignorant as a separate entity (duality).[34]

Vidyāranya in his Panchadasi (V.4) explains:

Infinite by nature, the Supreme Self is described here by the word Brahman (lit. ever expanding; the ultimate reality); the word asmi denotes the identity of aham and Brahman. Therefore, (the meaning of the expression is) "I am Brahman".[note 9] Vaishnavas, when they talk about Brahman, usually refer to impersonal Brahman, brahmajyoti (rays of Brahman). 'Brahman' according to them means God—Narayana, Rama or Krishna. Thus, the meaning of aham brahma asmi according to their philosophy is that "I am a drop of Ocean of Consciousness", or "I am Self, part of cosmic spirit, Parabrahma". Here, the term 'Parabrahma' is introduced to avoid confusion. If Brahman can mean Self (though, Parabrahma is also the Self, but Supreme one—Paramatma), then Parabrahma should refer to God, Lord Vishnu.

Prajñānam Brahma edit

Main article: Aitareya Upanishad
See also: Prajna

Aitareya Upanishad 3.3 of the Rigveda:

[1] Who is this self (ātman)? - that is how we venerate. [2] Which of these is the self? Is it that by which one sees? Or hears? Smells [etc...] But these are various designations of cognition. [3] It is brahman; it is Indra; it is all the gods. It is [...] earth, wind, space, the waters, and the lights [...] It is everything that has life [...] Knowledge is the eye of all that, and on knowledge it is founded. Knowledge is the eye of the world, and knowledge, the foundation. Brahman is knowing.[35]

Etymology and translation edit

Several translations, and word-orders of these translations, are possible:

Prajñānam:

  • jñāna means "understanding", "knowledge", and sometimes "consciousness"[36]
  • pra- is a prefix meaning "forth"; it may refer to a spontaneous type of knowing.[37][note 10]

Prajñāna as a whole means:

Brahman:

Meaning:

Most interpretations state: "Prajñānam (noun) is Brahman (adjective)". Some translations give a reverse order, stating "Brahman is Prajñānam",[web 2] specifically "Brahman (noun) is Prajñānam (adjective)": "The Ultimate Reality is wisdom (or consciousness)".[web 2] Sahu explains:

Prajnanam iti Brahman - wisdom is the Self. Prajnanam refers to the intuitive truth which can be verified/tested by reason. It is a higher function of the intellect that ascertains the Sat or Truth/Existent in the Sat-Chit-Ananda or truth/existent-consciousness-bliss, i.e. the Brahman/Atman/Self/person [...] A truly wise person [...] is known as Prajna - who has attained Brahmanhood itself; thus, testifying to the Vedic Maha Vakya (great saying or words of wisdom): Prajnanam iti Brahman.[38]

And according to David Loy,

The knowledge of Brahman [...] is not intuition of Brahman but itself is Brahman.[39]

Ayam Ātmā Brahma edit

Main article: Mandukya Upanishad
See also: Mandukya Karika

Ayam Atma Brahma (Sanskrit: अयम् आत्मा ब्रह्म) is a Mahāvākya which is found in the Mandukya Upanishad of the Atharvaveda.[40][41] According to the Guru Gita, "Ayam Atma Brahma" is a statement of practice.[3]

Etymology and meaning edit

The Sanskrit word ayong means 'it'. Ātman means ‘Atma’ or 'self'. Brahman is the highest being. So "Ayam Atma Brahma" means 'Atma is Brahman'.[3]

Source and Significance edit

The Mahavakya is found in the Mundaka Upanishad of the Atharva Veda.[40][41] It is mentioned in the Mundaka Upanishad 1-2,

[1] OM - this whole world is that syllable! Here is a further explanation of it. The past, the present and the future - all that is simply OM; and whatever else that is beyond the three times, that also is simply OM - [2] for this brahman is the Whole. Brahman is this self (ātman); that [brahman] is this self (ātman) consisting of four quarters.[42]


In Sanskrit:

सर्वं ह्येतद् ब्रह्मायमात्मा ब्रह्म सोऽयमात्मा चतुष्पात् ॥ २ ॥
sarvaṁ hy etad brahmāyam ātmā brahma so'yam ātmā catuṣpāt

The Mundaka Upanishad, in the first section of the second Mundaka, defines and explains the Atma-Brahma doctrine.

It claims that just as a burning fire produces thousands of sparks and leaps and bounds in its own form, so the living beings originate from Brahman in its own form.[40] Brahman is immortal, except the body, it is both external and internal, ever generated, except the mind, except the breath, yet from it emerges the inner soul of all things.[41]

From Brahman breath, mind, senses, space, air, light, water, earth, everything is born. The section expands on this concept as follows,[40][41]

The sky is his head, his eyes the sun and the moon,
the quarters his ears, his speech the Vedas disclosed,
the wind his breath, his heart the universe,
from his feet came the earth, he is indeed the inner Self of all things.

From him comes fire, the sun being the fuel,
from the soma comes the rain, from the earth the herbs,
the male pours the seed into the female,
thus many beings are begotten from the Purusha.

From him come the Rig verses, the Saman chants, the Yajus formulae, the Diksha rites,
all sacrifices, all ceremonies and all gifts,
the year too, the sacrificers, the worlds,
where the moon shines brightly, as does sun.

From him, too, gods are manifold produced,
the celestials, the men, the cattle, the birds,
the breathing, the rice, the corn, the meditation,
the Shraddha (faith), the Satya (truth), the Brahmacharya, and the Vidhi (law).

— Mundaka Upanishad, 2.1.4 - 2.1.7[40][41]

In the Upanishad, verse 2.2.2, the Mundaka Upanishad claims that Atma-Brahma is real.[43] Verse 2.2.3 offers help in the process of meditation, such as Om. Verse 2.2.8 claims that the one who possesses self-knowledge and has become one with Brahman is free, not affected by Karma, free from sorrow and Atma-doubt, he who is happy.[44][45] The section expands on this concept as follows,

That which is flaming, which is subtler than the subtle,
on which the worlds are set, and their inhabitants -
That is the indestructible Brahman.[46]
It is life, it is speech, it is mind. That is the real. It is immortal.
It is a mark to be penetrated. Penetrate It, my friend.

Taking as a bow the great weapon of the Upanishad,
one should put upon it an arrow sharpened by meditation,
Stretching it with a thought directed to the essence of That,
Penetrate[47] that Imperishable as the mark, my friend.

Om is the bow, the arrow is the Self, Brahman the mark,
By the undistracted man is It to be penetrated,
One should come to be in It,
as the arrow becomes one with the mark.

— Mundaka Upanishad, 2.2.2 - 2.2.4[43][48]

Etymology and translation edit

  • sarvam etad - everything here,[49] the Whole,[42] all this
  • hi - certainly
  • brahma - Brahman
  • ayam - this[web 7]
  • ātmā - Atman, self
  • brahma - Brahman
  • so 'yam ātmā - "this very atman"[49]
  • catuṣpāt - "has four aspects"[49]

While translations tend to separate the sentence in separate parts, Olivelle's translation uses various words in adjunct sets of meaning:

  • सर्वं ह्येतद् ब्रह्म sarvam hyetad brahma - "this brahman is the Whole"
  • ब्रह्मायमात्मा brahma ayam atma - "brahman is ātman"
  • ब्रह्म सोऽयमात्मा brahman sah ayam atman - "brahman is this (very) self"

The Mandukya Upanishad repeatedly states that Om is ātman, and also states that turiya is ātman.[50] The Mandukya Upanishad forms the basis of Gaudapada's Advaita Vedanta, in his Mandukya Karika.

See also edit

Notes edit

  1. ^ "Consciousness",[15][web 1] "intelligence",[16][17] "wisdom"[web 2]
  2. ^ "The Absolute",[15][web 1] "infinite",[web 1] "the Highest truth"[web 1]
  3. ^ Deutsch & Dalvi (2004, p. 8): "Although the text does not use the term brahman, the Vedanta tradition is that the Existent (sat) referred to is no other than Brahman."
  4. ^ Doniger (2010, p. 711): "Joel Brereton and Patrick Olivelle have argued, fairly convincingly, that it should rather be translated, 'And that's how you are.{'}"
  5. ^ As Brian Black explains: "the pronoun tat (that) is neuter, and therefor cannot correspond with the masculine tvam (you). Thus [...] if "you are that" was the intended meaning, then the passage should read sa tvam asi."[6] Brereton concludes that tat tvam asi is better rendered as "in that way you are".[28][4] According to Brereton, the "That you are" refrain originally belonged to Ch.U.6.12, from where it was duplicated to other verses.[29]
  6. ^ Brereton (1986, p. 109) "First, the passage establishes that the tree grows and lives because of an invisible essence. Then, in the refrain, it says that everything, the whole world, exists by means of such an essence. This essence is the truth, for it is lasting and real. It is the self, for everything exists by reference to it. Then and finally, Uddalaka personalizes the teaching. Svetaketu should look upon himself in the same way. He, like the tree and the whole world, is pervaded by this essence, which is his final reality and his true self.
  7. ^ : "ब्रह्म वा इदमग्र आसीत्, तदात्मनामेवावेत्, अहम् ब्रह्मास्मीति
  8. ^ : पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते
  9. ^ : स्वतः पूर्णः परात्माऽत्र ब्रह्मशब्देन वर्णितः
  10. ^ Compare Radhakrishnan's notion of "intuition". See [web 4][web 5][web 6]

References edit

  1. ^ "Meditation on Mahavakyas". www.sivanandaonline.org. Retrieved 2 December 2016.
  2. ^ "Mahavakyas: Great Contemplations of Advaita Vedanta". www.swamij.com. Retrieved 2 December 2016.
  3. ^ a b c MAHAVAKYAS, Ayam Atma Brahma: Self is Absolute Entity, www.classicyoga.co.in (ইংরেজি ভাষায়)
  4. ^ a b c d e f g Brereton 1986.
  5. ^ Olivelle 2008, p. 349 note 8.7-16.3.
  6. ^ a b c d e f g Black 2012, p. 36.
  7. ^ a b c Lipner 2000, p. 55 note 9; 57.
  8. ^ a b c d Deutsch & Dalvi 2004, p. 8.
  9. ^ a b c d Olivelle 2008, p. 151-152; p.349 note 8.7-16.3.
  10. ^ a b c Olivelle 2008, p. 152.
  11. ^ a b Doniger 2010, p. 711.
  12. ^ a b Bhatawadekar 2013, p. 203, note 14.
  13. ^ a b Brereton 1986, p. 107.
  14. ^ Baue 1984, p. 80.
  15. ^ a b c d Grimes 1996, p. 234.
  16. ^ a b Sivaraman 1973, p. 146.
  17. ^ a b Braue 1984, p. 80.
  18. ^ Saraswati 1995, p. 4.
  19. ^ kamakoti.org, The Upanisads
  20. ^ Raphael 1992, back cover.
  21. ^ a b c d Lipner 2000, p. 55 note 9.
  22. ^ Sanskrit Dictionary, tvam
  23. ^ a b c d Shankara, Chandogya Upanishad Bhasya - Chapter 6 (Tat Tvam Asi)
  24. ^ a b Olivelle 2008, p. 151-152.
  25. ^ Max Muller, Chandogya Upanishad 6.1-6.16, The Upanishads, Part I, Oxford University Press, pages 92-109 with footnotes
  26. ^ Dominic Goodall (1996), Hindu Scriptures, University of California Press, ISBN 978-0520207783, pages 136-137
  27. ^ Mayeda 1992, p. 190-192.
  28. ^ Brereton 1986, p. 109.
  29. ^ Brereton 1986, p. 104-107.
  30. ^ Olivelle 2008, p. 15.
  31. ^ Dalal, Roshen. Hinduism : an alphabetical guide. p. 176. ISBN 978-0-14-342317-1. OCLC 885369022.
  32. ^ . Archived from the original on 27 June 2018. Retrieved 27 June 2018.
  33. ^ The Brhadaranayaka Upanishad. Advaita Ashrama. 1950. pp. 98-105, 557, 559.
  34. ^ Raimundo Panikkar (1994). Mantramañjari. Motilal Banarsidass. pp. 742–743. ISBN 978-81-208-1280-2.
  35. ^ Olivelle 2008, p. 198-199.
  36. ^ See, e.g., Monier-Williams (1899), "jña," p. 425 (retrieved 14 Aug. 2012 from "Cologne U." at http://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/MWScanpdf/mw0425-jehila.pdf).
  37. ^ Loy 1997, p. 136.
  38. ^ Sahu 2004, p. 41.
  39. ^ Loy 1997, p. 62.
  40. ^ a b c d e Robert Hume, Mandukya Upanishad, Thirteen Principal Upanishads, Oxford University Press, page 370-371
  41. ^ a b c d e Max Muller, The Upanishads, Part 2, Mandukya Upanishad, Oxford University Press, page 34-35
  42. ^ a b Olivelle 2008, p. 289.
  43. ^ a b Robert Hume, Mundaka Upanishad, Thirteen Principal Upanishads, Oxford University Press, pages 372-373
  44. ^ Eduard Roer, Mundaka Upanishad[permanent dead link] Bibliotheca Indica, Vol. XV, No. 41 and 50, Asiatic Society of Bengal, pages 142-164
  45. ^ Mundaka Upanishad, in Upanishads and Sri Sankara's commentary - Volume 1: The Isa Kena and Mundaka, SS Sastri (Translator), University of Toronto Archives, pages 138-152
  46. ^ Hume translates this as "imperishable Brahma", Max Muller translates it as "indestructible Brahman"; see: Max Muller, The Upanishads, Part 2, Mundaka Upanishad, Oxford University Press, page 36
  47. ^ The Sanskrit word used is Vyadh, which means both "penetrate" and "know"; Robert Hume uses penetrate, but mentions the second meaning; see: Robert Hume, Mundaka Upanishad, Thirteen Principal Upanishads, Oxford University Press, page 372 with footnote 1
  48. ^ Charles Johnston, The Mukhya Upanishads: Books of Hidden Wisdom, (1920-1931), The Mukhya Upanishads, Kshetra Books, ISBN 978-1495946530 (Reprinted in 2014), Archive of Mundaka Upanishad, pages 310-311 from Theosophical Quarterly journal
  49. ^ a b c Waite 2015, Absolute everything is Brahman.
  50. ^ Olivelle 2008, p. 289-290.

Sources edit

Printed sources edit

  • Bhatawadekar, Sai (2013), "The Tvat Tam Asi Formula and Schopenhauer's "Deductive Leap"", in Fuechtner, Veronika; Rhiel, Mary (eds.), Imagining Germany Imagining Asia: Essays in Asian-German Studies, Boydell & Brewer
  • Black, Brian (2012), The Character of the Self in Ancient India: Priests, Kings, and Women in the Early Upanisads, SUNY, ISBN 9780791480526
  • Braue, Donald A. (1984), Māyā in Radhakrishnanʾs Thought: Six Meanings Other Than Illusion, Motilall Banarsidass
  • Brereton, Joel P. (1986), ""Tat Tvam Ast" in Context", Zeitschrift der Deutschen Morgenländischen Gesellschaft, 136 (1): 98–109
  • Deutsch, Eliot; Dalvi, Rohit, eds. (2004), The Essential Vedanta. A New Source Book of Advaita vedamta, World Wisdom
  • Doniger, Wendy (2010), The Hindus: An Alternative History, Viking Penguin
  • Grimes, John A. (1996), A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English, SUNY Press
  • Lipner, Julius J. (2000), "The Self of Being and the Being of Self: Samkara on "That you Are" (tat tvam asi)", in De Smet, Richard V.; Malkovsky, Bradley J. (eds.), New Perspectives on Advaita Vedānta: Essays in Commemoration of Professor Richard De Smet, S.J., BRILL
  • Loy, David (1997), Nonduality. A Study in Comparative Philosophy, Humanity Books
  • Olivelle, Patrick (2008) [1996], Upanisads. A new translation by Patrick Olivelle, Oxford University Press
  • Raṅganāthānanda, Swami; Nelson, Elva Linnéa (1991), Human Being in Depth: A Scientific Approach to Religion, SUNY Press
  • Raphael, Edwin (1992), The pathway of non-duality, Advaitavada: an approach to some key-points of Gaudapada's Asparśavāda and Śaṁkara's Advaita Vedanta by means of a series of questions answered by an Asparśin, Motilall Banarsidas, ISBN 81-208-0929-7
  • Sahu, Bhagirathi (2004), The New Educational Philosophy, Sarup & Sons
  • Saraswati, Chandrasekharendra (1995), Hindu Dharma: The Universal Way of Life, Bhavan's Book University, ISBN 81-7276-055-8
  • Sivaraman, K. (1973), Śaivism in Philosophical Perspective: A Study of the Formative Concepts, Problems, and Methods of Śaiva Siddhānta, Motilall Banarsidass
  • Waite, Dennis (2015), A-U-M: Awakening to Reality, John Hunt Publishing

Web-sources edit

  1. ^ a b c d e f g h Jiddu Krishnamurti, Saanen 2nd Conversation with Swami Venkatesananda 26th July 1969
  2. ^ a b c d e Encyclopedy of Hinduism, Mahavakyas
  3. ^ Sanskrit Structure
  4. ^ Internet Encyclopedia of Philosophy, Sarvepalli Radhakrishnan (1888—1975)
  5. ^ Ashok Vora, Radhakrishna's notion of intuitive knowledge: a critique
  6. ^ [DR. SIR S. RADHAKRISHNAN, Intellect and Intuition in Sankara's Philosophy]
  7. ^ Sanskrit Dictionary, ayam

Further reading edit

External links edit

 
Look up tat tvam asi in Wiktionary, the free dictionary.
  • Chandogya Upanishad
  • Chandogya Upanishad
  • Swami Sivananda, Tat Tvam Asi, Right Significance of TAT TVAM ASI
  • Ram Chandran , tattvam asi
  • Mahavakyas
  • माण्डूक्योपनिषत्, Mandukhya Upanishad – Sanskrit Text, sanskritdocuments.org, Encoded by M. Giridhar giridhar at chemeng.Isc.ernet.in Proofread by John Manetta
  • Lecture on Atman by Swami Sarvapriyananda (Video)
  • Mandukhya Upanishad with Gaudapada Karika and Sankara Bhashya-Swami Nikhilananda
  • Tattva Bodha-Swami Gurubhaktananda

December 01, 2023
mahāvākyas, this, article, contains, indic, text, without, proper, rendering, support, question, marks, boxes, misplaced, vowels, missing, conjuncts, instead, indic, text, sing, mahāvākyam, मह, यम, plural, mahāvākyāni, मह, great, sayings, upanishads, character. This article contains Indic text Without proper rendering support you may see question marks or boxes misplaced vowels or missing conjuncts instead of Indic text The Mahavakyas sing mahavakyam मह व क यम plural mahavakyani मह व क य न are The Great Sayings of the Upanishads as characterized by the Advaita school of Vedanta with maha meaning great and vakya a sentence Most commonly Mahavakyas are considered four in number 1 2 The second part of the Mandukya Upanishad discusses Om as a means of Dhyana for self realization Like other Mahavakyas it also explains the unity of Brahman and Atman which is the basic principle of Advaita Vedanta 3 Tat Tvam Asi तत त वम अस traditionally interpreted as That Thou Art that you are 4 5 6 Chandogya Upanishad 6 8 7 of the Sama Veda with tat in Ch U 6 8 7 referring to sat the Existent 7 8 9 correctly translated as That s how thus you are 4 6 10 11 with tat in Ch U 6 12 3 referring to the very nature of all existence as permeated by the finest essence 12 13 Ahaṁ Brahmasmi अह ब रह म स म I am Brahman or I am Divine 14 Brihadaranyaka Upanishad 1 4 10 of the Yajur Veda Prajnanaṁ Brahma प रज ञ न ब रह म Prajnana note 1 is Brahman note 2 or Brahman is Prajnana web 2 Aitareya Upanishad 3 3 of the Rig Veda Ayam Atma Brahma अयम आत म ब रह म This Self Atman is Brahman Mandukya Upanishad 1 2 of the Atharva Veda Those statements are interpreted as supporting the insight that the individual self jiva which appears as a separate existence is in essence atman part and manifestation of the whole Brahman The Poetic Form of an Alternate Version of the MahavakyasContents 1 The four principal Mahavakyas 2 Tat Tvam Asi 2 1 Etymology and translation 2 2 Interpretation 3 Aham Brahma Asmi 3 1 Etymology 3 2 Explanations 4 Prajnanam Brahma 4 1 Etymology and translation 5 Ayam Atma Brahma 5 1 Etymology and meaning 5 2 Source and Significance 5 3 Etymology and translation 6 See also 7 Notes 8 References 9 Sources 9 1 Printed sources 9 2 Web sources 10 Further reading 11 External linksThe four principal Mahavakyas editThough there are many Mahavakyas four of them one from each of the four Vedas are often mentioned as the Mahavakyas 18 Other Mahavakyas are ekam evadvitiyam brahma Brahman is one without a second Chandogya Upaniṣad so ham I am that Isha Upanishad sarvam khalv idam brahma All of this is brahman Chandogya Upaniṣad 3 14 1 etad vai tat This verily is That Katha Upanishad People who are initiated into sannyasa in Advaita Vedanta are being taught the four principal mahavakyas as four mantras to attain this highest of states in which the individual self dissolves inseparably in Brahman 19 According to the Advaita Vedanta tradition the four Upanishadic statements indicate the real identity of the individual jivatman as sat the Existent Brahman consciousness According to the Vedanta tradition the subject matter and the essence of all Upanishads are the same and all the Upanishadic Mahavakyas express this one universal message in the form of terse and concise statements citation needed In later Sanskrit usage the term mahavakya came to mean discourse and specifically discourse on a philosophically lofty topic web 3 Tat Tvam Asi edit nbsp The phrase Tat Tvam Asi in the Malayalam and Devanagari scripts displayed outside the sanctum sanctorum of the Sabarimala Temple in Kerala India The sacred syllable Om is the glyph in the middle Main article Chandogya Upanishad Chandogya Upanishad 6 8 7 20 in the dialogue between Uddalaka and his son Svetaketu It appears at the end of a section and is repeated at the end of the subsequent sections as a refrain 6 2 1 In the beginning son this world was simply what is existent one only without a second 6 2 3 And it thought to itself let me become many Let me propagate myself 6 8 3 It cannot be without a root 6 8 4 l ook to the existent as the root The existent my son is the root of all these creatures the existent is their resting place the existent is their foundation 7 The finest essence here that constitutes the self of this whole world that is the truth that is the self atman And that s how you are Svetaketu 10 In ChU 6 8 12 it appears as follows Bring a banyan fruit Here it is sir Cut it up I ve cut it up sir What do you see here These quite tiny seeds sir Now take one of them and cut it up I ve cut it up sir What do you see there Nothing sir Then he told him This finest essence here son that you can t even see look how on account of that finest essence this huge banyan tree stands here Believe my son the finest essence here that constitutes the self of this whole world that is the truth that is the self atman And that s how you are Svetaketu 10 Etymology and translation edit Tat Tvam Asi Devanagari तत त वमस Vedic tat tvam asi is traditionally translated as Thou art that That thou art That art thou You are that That you are or You re it although according to Brereton and others the proper translation would be In that way thus are you Svetaketu 21 4 or that s how you are 9 6 tat it that or alternatively thus 21 4 in that way 21 4 that s how 9 6 tvam you thou 22 23 asi are art 23 In Ch U 6 8 7 tat refers to Sat the Existent 7 8 24 Existence Being 23 Sat the Existent then is the true essence or root or origin of everything that exists 8 24 23 and the essence Atman which the individual at the core is 25 26 As Shankara states in the Upadesasahasri Up I 174 Through such sentences as Thou art That one knows one s own Atman the Witness of all the internal organs Up I 18 190 Through such sentences as Thou art the Existent right knowledge concerning the inner Atman will become clearer Up I 18 193 194 In the sentence Thou art That t he word That means inner Atman 27 While the Vedanta tradition equates sat the Existent with Brahman as stated in the Brahma Sutras the Chandogya Upanishad itself does not refer to Brahman 8 6 note 3 6 According to Brereton followed by Patrick Olivelle 9 and Wendy Doniger 11 note 4 the traditional translation as you are that is incorrect and should be translated as In that way thus are you Svetaketu 21 4 note 5 That then in ChU 6 8 12 refers to the very nature of all existence as permeated by the finest essence 12 13 and which is also the nature of Svetaketu note 6 Lipner expresses reservations on Brereton s interpretation stating that it is technically plausible but noting that Brereton concedes that the philosophical import of the passage may be represented by the translation That you are where tat as that would refer to the supreme Being sat satya 7 Interpretation edit Major Vedantic schools offer different interpretations of the phrase Advaita absolute equality of tat the Ultimate Reality Brahman and tvam the Self Atman Shuddhadvaita oneness in essence between tat and individual self but tat is the whole and self is a part Vishishtadvaita tvam denotes the Jiva antaryami Brahman while tat refers to Jagat Karana Brahman Dvaitadvaita equal non difference and difference between the individual self as a part of the whole which is tat Dvaita of Madhvacharya Sa atmaa tat tvam asi in Sanskrit is actually Sa atma atat tvam asi or Atma Self thou art thou art not God In refutation of Mayavada Mayavada sata dushani text 6 tat tvam asi is translated as you are a servant of the Supreme Vishnu Acintya Bheda Abheda inconceivable oneness and difference between individual self as a part of the whole which is tat Aham Brahma Asmi editAhaṁ Brahmasmi Devanagari अहम ब रह म स म I am Brahman is in the Brihadaranyaka Upanishad 1 4 10 of the Shukla Yajurveda 1 4 1 In the beginning this world was just a single body atman shaped like a man He looked around and saw nothing but himself The first thing he said was Here I am and from that the name I came into being 1 4 9 Now the question is raised Since people think that they will become the Whole by knowing brahman what did brahman know that enabled it to become the Whole 1 4 10 In the beginning this world was only brahman and it knew only itself atman thinking I am brahman As a result it became the Whole If a man knows I am brahman in this way he becomes the whole world Not even the gods are able to prevent it for he becomes their very self atman 30 note 7 Aham Brahmasmi is the core philosophy in advaita vedanta indicating absolute oneness of atman with brahman 31 Etymology edit Aham अहम literally I Brahma ब रह म ever full or whole ब रह म is the first case ending singular of Brahman Asmi अस म am the first person singular present tense of the verb as अस to be citation needed Ahaṁ Brahmasmi then means I am the Absolute or My identity is cosmic 32 but can also be translated as you are part of god just like any other element Explanations edit In his comment on this passage Sankara explains that here Brahman is not the conditioned Brahman saguna that a transitory entity cannot be eternal that knowledge about Brahman the infinite all pervading entity has been enjoined that knowledge of non duality alone dispels ignorance and that the meditation based on resemblance is only an idea He also tells us that the expression Aham Brahmaasmi is the explanation of the mantra That Brahman is infinite and this universe is infinite the infinite proceeds from the infinite Then taking the infinitude of the infinite universe it remains as the infinite Brahman alone Brihadaranyaka Upanishad V i 1 note 8 He explains that non duality and plurality are contradictory only when applied to the Self which is eternal and without parts but not to the effects which have parts 33 The aham in this memorable expression is not closed in itself as a pure mental abstraction but it is radical openness Between Brahman and aham brahma lies the entire temporal universe experienced by the ignorant as a separate entity duality 34 Vidyaranya in his Panchadasi V 4 explains Infinite by nature the Supreme Self is described here by the word Brahman lit ever expanding the ultimate reality the word asmi denotes the identity of aham and Brahman Therefore the meaning of the expression is I am Brahman note 9 Vaishnavas when they talk about Brahman usually refer to impersonal Brahman brahmajyoti rays of Brahman Brahman according to them means God Narayana Rama or Krishna Thus the meaning of aham brahma asmi according to their philosophy is that I am a drop of Ocean of Consciousness or I am Self part of cosmic spirit Parabrahma Here the term Parabrahma is introduced to avoid confusion If Brahman can mean Self though Parabrahma is also the Self but Supreme one Paramatma then Parabrahma should refer to God Lord Vishnu Prajnanam Brahma editMain article Aitareya Upanishad See also Prajna Aitareya Upanishad 3 3 of the Rigveda 1 Who is this self atman that is how we venerate 2 Which of these is the self Is it that by which one sees Or hears Smells etc But these are various designations of cognition 3 It is brahman it is Indra it is all the gods It is earth wind space the waters and the lights It is everything that has life Knowledge is the eye of all that and on knowledge it is founded Knowledge is the eye of the world and knowledge the foundation Brahman is knowing 35 Etymology and translation edit Several translations and word orders of these translations are possible Prajnanam jnana means understanding knowledge and sometimes consciousness 36 pra is a prefix meaning forth it may refer to a spontaneous type of knowing 37 note 10 Prajnana as a whole means Adjective well known wise Noun knowledge consciousness 15 web 1 intelligence 16 17 wisdom web 2 Brahman The Absolute 15 web 1 infinite web 1 the highest truth web 1 Meaning Most interpretations state Prajnanam noun is Brahman adjective Some translations give a reverse order stating Brahman is Prajnanam web 2 specifically Brahman noun is Prajnanam adjective The Ultimate Reality is wisdom or consciousness web 2 Sahu explains Prajnanam iti Brahman wisdom is the Self Prajnanam refers to the intuitive truth which can be verified tested by reason It is a higher function of the intellect that ascertains the Sat or Truth Existent in the Sat Chit Ananda or truth existent consciousness bliss i e the Brahman Atman Self person A truly wise person is known as Prajna who has attained Brahmanhood itself thus testifying to the Vedic Maha Vakya great saying or words of wisdom Prajnanam iti Brahman 38 And according to David Loy The knowledge of Brahman is not intuition of Brahman but itself is Brahman 39 Ayam Atma Brahma editMain article Mandukya Upanishad See also Mandukya Karika Ayam Atma Brahma Sanskrit अयम आत म ब रह म is a Mahavakya which is found in the Mandukya Upanishad of the Atharvaveda 40 41 According to the Guru Gita Ayam Atma Brahma is a statement of practice 3 Etymology and meaning edit The Sanskrit word ayong means it Atman means Atma or self Brahman is the highest being So Ayam Atma Brahma means Atma is Brahman 3 Source and Significance edit The Mahavakya is found in the Mundaka Upanishad of the Atharva Veda 40 41 It is mentioned in the Mundaka Upanishad 1 2 1 OM this whole world is that syllable Here is a further explanation of it The past the present and the future all that is simply OM and whatever else that is beyond the three times that also is simply OM 2 for thisbrahmanis the Whole Brahmanis this self atman that brahman is this self atman consisting of four quarters 42 In Sanskrit सर व ह य तद ब रह म यम त म ब रह म स ऽयम त म चत ष प त २ sarvaṁ hy etad brahmayam atma brahma so yam atma catuṣpat The Mundaka Upanishad in the first section of the second Mundaka defines and explains the Atma Brahma doctrine It claims that just as a burning fire produces thousands of sparks and leaps and bounds in its own form so the living beings originate from Brahman in its own form 40 Brahman is immortal except the body it is both external and internal ever generated except the mind except the breath yet from it emerges the inner soul of all things 41 From Brahman breath mind senses space air light water earth everything is born The section expands on this concept as follows 40 41 The sky is his head his eyes the sun and the moon the quarters his ears his speech the Vedas disclosed the wind his breath his heart the universe from his feet came the earth he is indeed the inner Self of all things From him comes fire the sun being the fuel from the soma comes the rain from the earth the herbs the male pours the seed into the female thus many beings are begotten from the Purusha From him come the Rig verses the Saman chants the Yajus formulae the Diksha rites all sacrifices all ceremonies and all gifts the year too the sacrificers the worlds where the moon shines brightly as does sun From him too gods are manifold produced the celestials the men the cattle the birds the breathing the rice the corn the meditation the Shraddha faith the Satya truth the Brahmacharya and the Vidhi law Mundaka Upanishad 2 1 4 2 1 7 40 41 In the Upanishad verse 2 2 2 the Mundaka Upanishad claims that Atma Brahma is real 43 Verse 2 2 3 offers help in the process of meditation such as Om Verse 2 2 8 claims that the one who possesses self knowledge and has become one with Brahman is free not affected by Karma free from sorrow and Atma doubt he who is happy 44 45 The section expands on this concept as follows That which is flaming which is subtler than the subtle on which the worlds are set and their inhabitants That is the indestructible Brahman 46 It is life it is speech it is mind That is the real It is immortal It is a mark to be penetrated Penetrate It my friend Taking as a bow the great weapon of the Upanishad one should put upon it an arrow sharpened by meditation Stretching it with a thought directed to the essence of That Penetrate 47 that Imperishable as the mark my friend Om is the bow the arrow is the Self Brahman the mark By the undistracted man is It to be penetrated One should come to be in It as the arrow becomes one with the mark Mundaka Upanishad 2 2 2 2 2 4 43 48 Etymology and translation edit sarvam etad everything here 49 the Whole 42 all this hi certainly brahma Brahman ayam this web 7 atma Atman self brahma Brahman so yam atma this very atman 49 catuṣpat has four aspects 49 While translations tend to separate the sentence in separate parts Olivelle s translation uses various words in adjunct sets of meaning सर व ह य तद ब रह म sarvam hyetad brahma this brahman is the Whole ब रह म यम त म brahma ayam atma brahman is atman ब रह म स ऽयम त म brahman sah ayam atman brahman is this very self The Mandukya Upanishad repeatedly states that Om is atman and also states that turiya is atman 50 The Mandukya Upanishad forms the basis of Gaudapada s Advaita Vedanta in his Mandukya Karika See also editAdvaita Vedanta Jiva Monism Soham Sanskrit Vakya Vritti Ajativada I Am that I Am Al HallajNotes edit Consciousness 15 web 1 intelligence 16 17 wisdom web 2 The Absolute 15 web 1 infinite web 1 the Highest truth web 1 Deutsch amp Dalvi 2004 p 8 Although the text does not use the term brahman the Vedanta tradition is that the Existent sat referred to is no other than Brahman Doniger 2010 p 711 Joel Brereton and Patrick Olivelle have argued fairly convincingly that it should rather be translated And that s how you are As Brian Black explains the pronoun tat that is neuter and therefor cannot correspond with the masculine tvam you Thus if you are that was the intended meaning then the passage should read sa tvam asi 6 Brereton concludes that tat tvam asi is better rendered as in that way you are 28 4 According to Brereton the That you are refrain originally belonged to Ch U 6 12 from where it was duplicated to other verses 29 Brereton 1986 p 109 First the passage establishes that the tree grows and lives because of an invisible essence Then in the refrain it says that everything the whole world exists by means of such an essence This essence is the truth for it is lasting and real It is the self for everything exists by reference to it Then and finally Uddalaka personalizes the teaching Svetaketu should look upon himself in the same way He like the tree and the whole world is pervaded by this essence which is his final reality and his true self ब रह म व इदमग र आस त तद त मन म व व त अहम ब रह म स म त प र णमद प र णम द प र ण त प र णम दच यत स वत प र ण पर त म ऽत र ब रह मशब द न वर ण त Compare Radhakrishnan s notion of intuition See web 4 web 5 web 6 References edit Meditation on Mahavakyas www sivanandaonline org Retrieved 2 December 2016 Mahavakyas Great Contemplations of Advaita Vedanta www swamij com Retrieved 2 December 2016 a b c MAHAVAKYAS Ayam Atma Brahma Self is Absolute Entity www classicyoga co in ই র জ ভ ষ য a b c d e f g Brereton 1986 Olivelle 2008 p 349 note 8 7 16 3 a b c d e f g Black 2012 p 36 a b c Lipner 2000 p 55 note 9 57 a b c d Deutsch amp Dalvi 2004 p 8 a b c d Olivelle 2008 p 151 152 p 349 note 8 7 16 3 a b c Olivelle 2008 p 152 a b Doniger 2010 p 711 a b Bhatawadekar 2013 p 203 note 14 a b Brereton 1986 p 107 Baue 1984 p 80 sfn error no target CITEREFBaue1984 help a b c d Grimes 1996 p 234 a b Sivaraman 1973 p 146 a b Braue 1984 p 80 Saraswati 1995 p 4 kamakoti org The Upanisads Raphael 1992 back cover a b c d Lipner 2000 p 55 note 9 Sanskrit Dictionary tvam a b c d Shankara Chandogya Upanishad Bhasya Chapter 6 Tat Tvam Asi a b Olivelle 2008 p 151 152 Max Muller Chandogya Upanishad 6 1 6 16 The Upanishads Part I Oxford University Press pages 92 109 with footnotes Dominic Goodall 1996 Hindu Scriptures University of California Press ISBN 978 0520207783 pages 136 137 Mayeda 1992 p 190 192 sfn error no target CITEREFMayeda1992 help Brereton 1986 p 109 Brereton 1986 p 104 107 Olivelle 2008 p 15 Dalal Roshen Hinduism an alphabetical guide p 176 ISBN 978 0 14 342317 1 OCLC 885369022 Meaning of Aham Brahamasmi Archived from the original on 27 June 2018 Retrieved 27 June 2018 The Brhadaranayaka Upanishad Advaita Ashrama 1950 pp 98 105 557 559 Raimundo Panikkar 1994 Mantramanjari Motilal Banarsidass pp 742 743 ISBN 978 81 208 1280 2 Olivelle 2008 p 198 199 See e g Monier Williams 1899 jna p 425 retrieved 14 Aug 2012 from Cologne U at http www sanskrit lexicon uni koeln de scans MWScan MWScanpdf mw0425 jehila pdf Loy 1997 p 136 Sahu 2004 p 41 Loy 1997 p 62 a b c d e Robert Hume Mandukya Upanishad Thirteen Principal Upanishads Oxford University Press page 370 371 a b c d e Max Muller The Upanishads Part 2 Mandukya Upanishad Oxford University Press page 34 35 a b Olivelle 2008 p 289 a b Robert Hume Mundaka Upanishad Thirteen Principal Upanishads Oxford University Press pages 372 373 Eduard Roer Mundaka Upanishad permanent dead link Bibliotheca Indica Vol XV No 41 and 50 Asiatic Society of Bengal pages 142 164 Mundaka Upanishad in Upanishads and Sri Sankara s commentary Volume 1 The Isa Kena and Mundaka SS Sastri Translator University of Toronto Archives pages 138 152 Hume translates this as imperishable Brahma Max Muller translates it as indestructible Brahman see Max Muller The Upanishads Part 2 Mundaka Upanishad Oxford University Press page 36 The Sanskrit word used is Vyadh which means both penetrate and know Robert Hume uses penetrate but mentions the second meaning see Robert Hume Mundaka Upanishad Thirteen Principal Upanishads Oxford University Press page 372 with footnote 1 Charles Johnston The Mukhya Upanishads Books of Hidden Wisdom 1920 1931 The Mukhya Upanishads Kshetra Books ISBN 978 1495946530 Reprinted in 2014 Archive of Mundaka Upanishad pages 310 311 from Theosophical Quarterly journal a b c Waite 2015 Absolute everything is Brahman Olivelle 2008 p 289 290 Sources editPrinted sources edit Bhatawadekar Sai 2013 The Tvat Tam Asi Formula and Schopenhauer s Deductive Leap in Fuechtner Veronika Rhiel Mary eds Imagining Germany Imagining Asia Essays in Asian German Studies Boydell amp Brewer Black Brian 2012 The Character of the Self in Ancient India Priests Kings and Women in the Early Upanisads SUNY ISBN 9780791480526 Braue Donald A 1984 Maya in Radhakrishnanʾs Thought Six Meanings Other Than Illusion Motilall Banarsidass Brereton Joel P 1986 Tat Tvam Ast in Context Zeitschrift der Deutschen Morgenlandischen Gesellschaft 136 1 98 109 Deutsch Eliot Dalvi Rohit eds 2004 The Essential Vedanta A New Source Book of Advaita vedamta World Wisdom Doniger Wendy 2010 The Hindus An Alternative History Viking Penguin Grimes John A 1996 A Concise Dictionary of Indian Philosophy Sanskrit Terms Defined in English SUNY Press Lipner Julius J 2000 The Self of Being and the Being of Self Samkara on That you Are tat tvam asi in De Smet Richard V Malkovsky Bradley J eds New Perspectives on Advaita Vedanta Essays in Commemoration of Professor Richard De Smet S J BRILL Loy David 1997 Nonduality A Study in Comparative Philosophy Humanity Books Olivelle Patrick 2008 1996 Upanisads A new translation by Patrick Olivelle Oxford University Press Raṅganathananda Swami Nelson Elva Linnea 1991 Human Being in Depth A Scientific Approach to Religion SUNY Press Raphael Edwin 1992 The pathway of non duality Advaitavada an approach to some key points of Gaudapada s Asparsavada and Saṁkara s Advaita Vedanta by means of a series of questions answered by an Asparsin Motilall Banarsidas ISBN 81 208 0929 7 Sahu Bhagirathi 2004 The New Educational Philosophy Sarup amp Sons Saraswati Chandrasekharendra 1995 Hindu Dharma The Universal Way of Life Bhavan s Book University ISBN 81 7276 055 8 Sivaraman K 1973 Saivism in Philosophical Perspective A Study of the Formative Concepts Problems and Methods of Saiva Siddhanta Motilall Banarsidass Waite Dennis 2015 A U M Awakening to Reality John Hunt Publishing Web sources edit a b c d e f g h Jiddu Krishnamurti Saanen 2nd Conversation with Swami Venkatesananda 26th July 1969 a b c d e Encyclopedy of Hinduism Mahavakyas Sanskrit Structure Internet Encyclopedia of Philosophy Sarvepalli Radhakrishnan 1888 1975 Ashok Vora Radhakrishna s notion of intuitive knowledge a critique DR SIR S RADHAKRISHNAN Intellect and Intuition in Sankara s Philosophy Sanskrit Dictionary ayamFurther reading editS Radhakrishnan The Principal UpanishadsExternal links edit nbsp Look up tat tvam asi in Wiktionary the free dictionary Chandogya Upanishad Chandogya Upanishad Swami Sivananda Tat Tvam Asi Right Significance of TAT TVAM ASI Ram Chandran tattvam asi Mahavakyas म ण ड क य पन षत Mandukhya Upanishad Sanskrit Text sanskritdocuments org Encoded by M Giridhar giridhar at chemeng Isc ernet in Proofread by John Manetta Lecture on Atman by Swami Sarvapriyananda Video Mandukhya Upanishad with Gaudapada Karika and Sankara Bhashya Swami Nikhilananda Tattva Bodha Swami Gurubhaktananda Retrieved from https en wikipedia org w index php title Mahavakyas amp oldid 1177154145, wikipedia, wiki, book, books, library,

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