Mahāvākyas


The Mahāvākyas are the 'Great Sayings' of the Upanishads, with mahā meaning 'great' and vākya sentence'. The Mahāvākyas are traditionally considered to be four in number, though actually five are prominent in the post-Vedic literature:
  1. – literally translated as 'That Thou Art', appears in Chandogya Upanishad 6.8.7 of the Sama Veda, with tat in Ch.U. 6.8.7 referring to *sat, 'the Existent', and contextually understood as 'That's how you are', with tat'' in Ch.U. 6.12.3 referring to 'the very nature of all existence as permeated by '.
  2. – 'I am Brahman', or 'I am absolute'
  3. – 'Prajñāna is Brahman', or 'Brahman is Prajñāna'
  4. – 'This Self is Brahman'
  5. – 'All this indeed is Brahman'
Mahāvākyas are instrumental in Advaita Vedanta, as they are regarded as valid scriptural statements that reveal the self, which appears as a separate individual existence, is, in essence, non-different from Brahman, which, according to Advaita, is nirguna. In contrast, these statements are less prominent in most other Hindu traditions, which emphasize a qualified or dualistic relationship between the self and Brahman, whom they regard as saguna, often identified with Vishnu, Shiva, Shakti, etc.

Origins

People who are initiated into sannyasa in Advaita Vedanta are being taught the four mahavakyas as four mantras, "to attain this highest of states in which the individual self dissolves inseparably in Brahman". According to the Advaita Vedanta tradition, the four Upanishadic statements indicate the real identity of the individual as sat, 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. In later Sanskrit usage, the term mahāvākya came to mean "discourse", and specifically, discourse on a philosophically lofty topic.
The concept of mahavakyas has a prehistory in Mimamsa, where it differs from its use in Advaita Vedanta. Instead of a concise philosophical truth, a mahavakya in Mimamsa is a complex sentence that integrates and finalizes the meaning of smaller sentences. This structure follows the principle of paryavasana, where the larger sentence absorbs its parts to become the primary source of authority. In full form, a mahavakya serves as a Vedic "ritual manual", unifying all instructions into a guide for performing the ritual.

Tat Tvam Asi

Chandogya Upanishad 6.8.7, 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:
In ChU.6.8.12 it appears as follows:

Etymology and translation

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 are you, Svetaketu", or "that's how you are":
  • tat - "it", "that"; or alternatively "thus", "in that way", "that's how". From tat an absolutive derivation can be formed with the suffix -tva: tattva, 'thatness', 'principle', 'reality' or 'truth'; compare tathātā, "suchness", a similar absolutive derivation from tathā - 'thus', 'so', 'such', only with the suffix -tā, not -tva.
  • tvam - you, thou
  • asi - are, 'art'
In Ch.U.6.8.7 tat refers to Sat, "the Existent", Existence, Being. Sat, "the Existent", then is the true essence or root or origin of everything that exists, and the essence, Atman, which the individual at the core is. As Shankara states in the Upadesasahasri:
While the Vedanta tradition equates sat with Brahman, as stated in the Brahma Sutras, the Chandogya Upanishad itself does not refer to Brahman.
According to Brereton, followed by Patrick Olivelle and Wendy Doniger,
the traditional translation as "you are that" is incorrect, and should be translated as "In that way are you, Svetaketu." That, then, in ChU.6.8.12 refers to "the very nature of all existence as permeated by ", and which is also the nature of Svetaketu. 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."

Interpretation

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 - tat tvam asi is read as atat tvam asi, meaning "that Aatma is the essence of all, you are not Him," or "Atma, thou art, thou art not God."
  • Acintya Bheda Abheda - inconceivable oneness and difference between individual self as a part of the whole which is 'tat'.

    Aham Brahma Asmi

Aham Brahmāsmi, "I am Brahman" is in the Brihadaranyaka Upanishad 1.4.10 of the Shukla Yajurveda:
Aham Brahmasmi is the core philosophy in advaita vedanta, indicating absolute oneness of atman with brahman.

Etymology

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

Interpretations

In his comment on this passage, Sankara explains that here Brahman is not the conditioned Brahman ; 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
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. 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.
Vidyāranya in his Panchadasi explains:

Prajñānam Brahma

Aitareya Upanishad 3.3 of the Rigveda, translation Olivelle:

Etymology and translation

Several translations, and word-orders of these translations, are possible:
Prajñānam:
  • jñāna means "understanding", "knowledge", and sometimes "consciousness"
  • Pra is a prefix which could be translated as "higher", "greater", "supreme" or "premium", or "being born or springing up", referring to a spontaneous type of knowing.
Prajñānam as a whole means:
  • प्रज्ञान, "prajñāna",
  • * Adjective: prudent, easily known, wise
  • * Noun: discrimination, knowledge, wisdom, intelligence. Also: distinctive mark, monument, token of recognition, any mark or sign or characteristic, memorial
  • "Consciousness"
  • "Intelligence"
  • "Wisdom"
Related terms are jñāna, prajñā and prajñam, "pure consciousness". Although the common translation of jñānam is "consciousness", the term has a broader meaning of "knowing"; "becoming acquainted with", "knowledge about anything", "awareness", "higher knowledge".
Brahman:
  • "The Absolute"
  • "Infinite"
  • "The Highest truth"
Meaning:
Most interpretations state: "Prajñānam is Brahman ". Some translations give a reverse order, stating "Brahman is Prajñānam", specifically "Brahman is Prajñānam ": "The Ultimate Reality is wisdom ". Sahu explains:
And according to David Loy,

Ayam Ātmā Brahma

Ayam Atma Brahma is a Mahāvākya which is found in 1-2 of the Mandukya Upanishad of the Atharvaveda:
In Sanskrit:

Etymology and translation

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

    Contextualisation

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. 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.
From Brahman breath, mind, senses, space, air, light, water, earth, everything is born. The section expands on this concept as follows,
The Mundaka Upanishad verse 2.2.2 claims that Atman-Brahman is real. 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. The section expands on this concept as follows,
The Mandukya Upanishad repeatedly states that Om is ātman, and also states that turiya is ātman. The Mandukya Upanishad forms the basis of Gaudapada's Advaita Vedanta, in his Mandukya Karika.
According to the Guru Gita, "Ayam Atma Brahma" is a statement of practice.