Mahā Vākya Vicāra ─ Analysis of the Great Dictum - Part 3 or 3
Ānanda Mīmāṁsā ─ Inquiry into Happiness
In the third part of the blog on Ānanda Mīmāṁsā from Taittriya Upanishad, we shall look at the mahā vākya - the Great Equation and the benefits of this knowledge.
Taittriya Upanishad - Ananda Valli
स यश्चायं पुरुषे। यश्चासावादित्ये। स एकः।
स य एवंवित्। अस्माल्लोकात्प्रेत्य।
एतमन्नमयमात्मानमुपसङ्क्रामति।
एतं प्राणमयमात्मानमुपसङ्क्रामति।
एतं मनोमयमात्मानमुपसङ्क्रामति।
एतं विज्ञानमयमात्मानमुपसङ्क्रामति।
एतमानन्दमयमात्मानमुपसङ्क्रामति।
तदप्येष श्लोको भवति॥ ५।
sa yaścāyaṁ puruṣe | yaścāsāvāditye | sa ekaḥ |
sa ya evaṁvit | asmāllokātpretya |
etamannamayamātmānamupasaṅkrāmati |
etaṁ prāṇamayamātmānamupasaṅkrāmati |
etaṁ manomayamātmānamupasaṅkrāmati |
etaṁ vijñānamayamātmānamupasaṅkrāmati |
etamānandamayamātmānamupasaṅkrāmati |
tadapyeṣa śloko bhavati || 5| |
The first three sentences are the mahā vākyaṁ:
sa yaścāyaṁ puruṣe | yaścāsāvāditye | sa ekaḥ |
The mahā vākya here is an equation and that is:
1 Unit of manuṣya ānanda = Hiraṇyagarbha ānandaḥ. We saw in the
part 2 of this blog, that Hiraṇyagarbha ānanda = 100000000000000000000 Units of manuṣya ānanda.
Taittriya Upanishad states that the happiness experienced by a vairagi, a human being with total dispassion is equivalent to the happiness experienced by hiranyagarabha - the creator of this universe.
At the first sight, this looks like a contradictory and illogical statement. Generally all vedic mahā vākyaṁ will appear to be contradictory, irrational and illogical when you see the superficial meaning.
Once you see the contradiction you will understand that you should not take the superficial meaning, but you have to explore a little bit and arrive at a proper meaning. Superficial meaning is called primary meaning. The real intended meaning in the context is called secondary meaning.
The equation Wave ≡ Ocean
Consider an equation stating that wave and the ocean are one and the same.
We may express this as Wave ≡ Ocean. Meaning that wave and the ocean are congruent. The symbol ≡ is being used to mean that the wave and the ocean are matching or in agreement with something.
We see a contradiction in the primary meaning because wave is small, and ocean is big.
Wave is the product - kāryam, ocean is the cause - kāraṇaṁ. Wave is short lived, and ocean is long lived. There is a contradiction in this statement and the LHS - left hand side and RHS - right hand side of this equation have opposite features.
Difference is in the name and form only
Wave is water with an incidental nāma, rūpa - name and form. Ocean is also water with an incidental nāma, rūpa as the ocean.
Nāma rūpa is not the intrinsic nature. Wave = water = ocean. Both being one and the same water, there is nothing wrong in saying that wave and the ocean are one and the same. We can thus say that Wave ≡ Ocean.
In wave and the ocean, there is a superficial difference, but essential oneness. Every equation will have superficial difference, but essential oneness.
If superficial difference is not there, equation is not required. Why? Because everybody understands it. And there cannot be a hidden meaning.
For example, the equation 8 = 8 is not required. Because it is evident.
Nobody will write 8 = 7. Why? Because it is wrong. The equation 8 = 8 is not required. And 8 = 7 is incorrect.
Consider the equation 5+3 = 9-1. This equation is meaningful because superficially both sides do not look to be the same. Eyes report differences in LHS and RHS.
If I know simple arithmetic, then 5+3 = 8 which is not visible to the eye. I understand the invisible 8 through my ज्ञान दृष्टि - jñāna dṛṣṭi.
While my eyes see 5+3 on LHS, I preceive 8 through my eyes of mathematical wisdom - ज्ञान चक्षु - jñāna cakṣu.
Similarly on RHS, eyes perceive 9 - 1. But buddhi understands again the invisible 8. Having seen 8 on the left side and the right side, I understand the equation.
In the same way the upanishad is giving an equation which is superficially a contradiction.
Mahā Vākya Vicāra ─ Analysis of the Great Dictum
Taittriya Upanishad gives the following maha vakyam.
yaḥ ayaṁ puruṣe ānandaḥ = yaḥ asau ānandaḥ āditye
1 Unit of manuṣya ānanda = Hiraṇyagarbha ānandaḥ. We saw in the
part 2 of this blog, that Hiraṇyagarbha ānanda = 100000000000000000000 Units of manuṣya ānanda.
Taittriya
Upanishad states that the happiness enjoyed by a vairagi, a human being with total dispassion is
equivalent to the happiness enjoyed by hiranyagarabha - the creator of
this universe.
LHS of the equation is yaḥ ayaṁ puruṣe ānandaḥ. We need to supply the word ānandaḥ which is not in the mantra.
LHS is ānandaḥ which is experienced by a manuṣyaḥ. Puruṣe denotes the manuṣyaḥ.
A human being can experience 1 unit of mānuṣa ānanda as we saw in Part 2 of this blog on Ānanda Mīmāṁsā.
RHS of this equation is yaḥ asau ānandaḥ āditye - ānanda which is in aditya - brahma - hiraṇyagarbhaḥ - the highest 10th level.
We saw that it is equal to 10 power 20 of mānuṣa ānanda.
saḥ ekaḥ - Both manuśya ānanda (of a vairāgi) and hiraṇyagarbha ānanda are one and the same.
This one is a very big contradiction. Similar to wave and ocean being equal.
Manuśya ānanda and hiraṇyagharba ānanda are equated even though Manuśya ānanda is 1 unit and hiraṇyagharba ānanda is 100000000000000000000 units.
This statement is made by veda pramāṇaṁ. I cannot reject this statement saying that veda is wrong. Because veda is अपौरुषेय प्रमाणं - apauruṣeya pramāṇaṁ. Vedas are revealed texts and not written by human beings.
The primary meaning of ānanda is pratibimba ānanda. We use the word happiness only for experiential happiness, since we are sad when experiential happiness is absent.
Therefore the primary meaning of ānanda is experiential pratibimba ānanda.
Now Swamiji asks us not to take the वाच्यार्थ - vācyārtha - direct meaning. You take the indirecty expressed meaning लक्ष्यार्थ - lakṣyārtha, the essential nature of pratibimbānanda.
Just as essential nature of wave is water, the essential nature of pratibimbānanda is bimbānanda the original happiness, which is myself.
Because the nature of any reflection is the original. Because only the original appears as the reflection.
Therefore vācyārtham for Manuśyānanda is pratibimbānanda. Lakṣyārtham for Manuśyānanda - the implied or contextual meaning is bimbānanda - which is the original ānanda ātma in the manuśyaḥ.
Reference: ānanda ātmā | brahma pucchaṁ pratiṣṭhā |
Similarly when you talk about hiraṇyagharbānanda, which is the highest graded ānanda, theoretical maximum of experiential ānanda, that is also pratibimbānanda when you are taking the direct primary meaning. One experiences the maximum possible pleasure, because of a very fine reflecting medium. But in the case of hiraṇyagharbānanda also we do not mean the pratibimba ānanda but we refer to the essential nature of hiraṇyagharbānanda - bimba ānanda -original happiness which is the nature of hiraṇyagharba. Hiraṇyagharba atmānanda - atmānanda of hiraṇyagharba.
Original Atmānanda can never be experienced
So sa yaścāyaṁ puruṣe refers to atmānanda of manushya is the lakṣyārthaḥ.
And yaścāsāvāditye refers to atmānanda of hiraṇyagharba.
In the equation, yaḥ ayaṁ puruṣe ānandaḥ = yaḥ asau ānandaḥ āditye which we interpreted as manushya ānanda ≡ hiraṇyagarnha ānanda
Atmānanda on LHS is bimbānanda. Atmānanda on RHS is also bimbānanda.
And upaniśad says that the original happiness in hiraṇyagharba and original happiness in me, original happiness in the ants, elephant when it is eating the sugar cane is nothing but one brahmānanda.
In brahmānanda there are no gradations.
And when will we get brahmānanda? When will it come?
It will never come. It ever is.
How to experience the original brahmānanda?
The original atmānanda can never be experienced because the moment you experience it becomes pratibimbānanda - a reflection in the mind.
Even the highest mystical ānanda experience by a yogi in nirvikalpaka samādhi- even that mystic ānanda is only pratibimba because it is there only at the time of samādhi. The moment the yogi comes out of nirvikalpaka samādhi, there will be a samādhi to that experiential ānanda !
Therefore bimbānanda is not a matter to be experienced. It is something to be claimed as I am.
Analogy of Mirror and Reflection
When you want to see your face, you need to use a mirror. You have the reflection of your face in the mirror - pratibimba mukham and your original face sitting
on your shoulder. Which one can you see and which one you cannot?
You can see the pratibimba mukham. But bimba mukham - your original face is not a matter to be experienced but it is a matter to be claimed as myself.
Similarly that eka atmānanda is myself - thus the wise person claims the infinite ānanda as I am.
When pratibimbānanda comes, he will enjoy . There is no hatred for experiential pleasures. But when the experiential pleasure goes that person is not disappointed because of the knowledge that when the experiential ananda goes, only the reflection has gone, and I need not cry for that loss.
When the mirror is removed, you do not see your face. You do not sit and cry that my face has disappeared.
I do not see (my face). But I have. Similarly even when the experiential pleasure goes away a jñāni never says I do not have ānanda.
He only says that my ānanda is now not reflected. But I am always ānanda.
And whether you are jñāni or ajñāni experiential pleasure is subject to arrival and departure. We have to accept this fact, which actually works out well.
Suppose you need to go to some place who has lost something and where empathy is needed. You cannot express levity or frivolity at that place.
Mind should not have experiential pleasure all the time. Mind is a versatile instrument which should have different emotions according to the context.
A jñāni acts as per the situation
Bhagavan has given a mind which is capable of expressing nava rasa - sringara (love), veeram (courage), karunam (compassion), raudra (anger), hasyam (laughter), bhayanakam (fear), bhipasta (disgust), adbutam (wonder), shantam (peaceful).
If necessary, we need to show our disapproval according to the context. We should show compassion at the right time. Therefore it is a blessing that pratibimbānanda comes and goes, which is nothing but the glory of bhagavan.
We should go through these emotions, with the understanding that my nature is ānanda.
saḥ ekaḥ - saḥ bimbānandaḥ ekaḥ.
Benefits of this knowledge
What will jñāni do after gaining this knowldege?
saḥ aḥ evam vit
A jñāni who has understood that I am the bimba ānanda svarūpaḥ and this bimba ānanda alone is called sākṣi caitanyaṁ - witness consciousness. This sākṣi caitanyaṁ is sat or existence and therefore bimbānanda is sat chit ānanda ātma.
iti evam vit - in short I am satchitaānanda ātma.
evam vit - one who knows this.
Pañca kośa viveka
asmāt lokāt pretya - Jñāni practices a very important nididhyāsanam called disidentification from all the anātma.
He practices disidentification from all the anātma, which he was identifying with before. And the anātma identification is experienced in the form of mamakāra and ahaṅkāra.
The meaning of anātma identification is - claiming anātma as myself. Identification is superimposed adyāsaḥ - tādātmyam - qualitative equality or abhimānaḥ.
Sankara's advises in Viveka Chudamani to drop ahaṅkāra and mamakāra and start internal renunciation.
We need to start with the external anātma.
asmāt lokāt pretya - the external anātma where I have got strong mamakāra abhimāna - 1 my profession, 2 my possession, 3. third and most powerfuly abhimāna - my family abhimāna. Keep your family outside your head when you are practising vedantic meditation.
The preoccupation with anātma is the indication of abhimāna. A jnani in nididyāsanam deliberately practices handing over the anātma to viśvarūpa īśvara.
A gift to bhagavan. Thereafter I become the managing trustee. I will do my duties to my family. But I will never claim ownership.
asmāt lokāt pretya - he withdraws his abhimānam - his mamakāra from the external world.
asmāt lokāt pretya - mamakāra tyāgaḥ.
- etamannamayam ātmānam upasaṅkrāmati | - annamaya kośa vivekam
Discrimination of the covering of food sheath.
Then he comes to his own body - annamaya kosha. Deha abhimana is very powerful. Our natural tendency is to own our body. We have to strip the pancakoshas one by one and hand over to bhagavan.
upasaṅkrāmati - crosses over. Crossing over is dropping abhimana. abhimana tyagah is upasaṅkrāmaṇam.
upasaṅkrāmati - He declares that I am the user of this body. I am not the owner of this body. Bhagavan is the owner and Bhagavan can take this body at any time without even an SMS message.
Immediate benefit is that maraṇa bhayam goes away. I am not afraid of death anymore. I am grateful to bhagavan for giving me this body, because only in this body I could claim aham brahmāsmi. I cannot study sastra and gain this knowledge without this body.
A jñāni is ready to give up his body whenever bhagavan wants. This mental preparedness, freedom from the fear of death, is annamaya kośa abhimāna tyāgaḥ.
Annamayam is kāryam, anātma, nāma rūpa, mithya. Because it is mithya, it does not have an existence separate from me. Just as ornaments do not exist separate from gold.
Whatever that does not exist separately you should not count as a second thing. Once the wood is counted, you cannot count the desk as to have an independent existence.
- etaṁ prāṇamayam ātmānam upasaṅkrāmati |- prāṇamaya kośa vivekam
Discrimination of the covering of prana sheath.
You are the user and not the owner of prāṇamaya kosha also.
Continue to use, give up the abhimana, become the managing trustee. Become the managing trustee means that you have to take care of the body, not as an owner but with the attitude that Bhagavan has given to me for safe-keeping and maintenance.
- etaṁ manomayam ātmānam upasaṅkrāmati | - manomaya kośa vivekam
Discrimination of the covering of mental sheath.
upasaṅkrāmati means abhimanam tyajati. Become the managing trustee and maintain the mind properly. Because for worldly vyavahāra I should have a calm mind. I keep my mind in a good condition, remembering that it has nothing to do with me. It belongs to bhagavan.
- etaṁ vijñānamayam ātmānam upasaṅkrāmati- vijñānamaya kośa vivekam
Discrimination of the covering of the sheath of buddhi - intelect.
Even ātma jñānam which happens in my intellect does not belong to me. I am the user of the jñānam. And not the owner of the jñānam. Because jñānam belongs to vijñānamaya kośa, which belongs to bhagavan.
- etam ānandamayam ātmānam upasaṅkrāmati | - ānandamaya kośa vivekam
Discrimination of the covering of sheath of bliss.
Ānandamaya ātmā is experiential happiness. Do not get attached to even experiential happiness. When it is available, thoroughly enjoy.
When the experiential happiness goes, and it has to, because it is subject to arrival and departure.
Be the user of experiential happiness. Do not try to be the owner. Do not get attached. Attachment to experiential happiness is ānandamaya kosha abhimāna.
Note: The five pancha koshas (as though) cover the true nature (atma) of one's self. These sheaths are described in Tattva Bodha, Viveka Chudamani and many other vedanta texts.
After disidentifying with pañca kośa, he finally comes to ātma. You should not say ātmānam upasaṅkrāmati - he crosses over ātma also.
Ānandamaya is reflected happiness. Ānanda ātma is original happiness. That original ānanda ātma which is brahma puccam pratishta - brahman which is the athishtanam of the entire universe which is defined as satyam jnanam anantam - jnani abides in that brahman.
Thus the wise man claims aham brahma asmi.
This is figuratavely presented as merging into brahman. This is not a physical event, like sugar merging into coffee. It is understanding that I alone is brahman.
We have to add a sentence brahma niśṭā bhavati - That jñāni abides in brahman.
Question:
Will a wise person merge into brahman? Will an ignorant person merge into brahman?
Will a jnani attain brahman? What happens to every one who has not attained brahman?
Neither a wise person - jñāni or otherwise person - ajñāni will merge into brahman. When I AM brahman, where is the question of anyone merging into brahman?
The usage of word 'attain' implies something that is to be achieved. We saw in a
previous blog that mokṣa is an already accomplished fact. A jnani reclaims the original identity which was covered by avidya. Both a jnani and everyone else are already brahman. A jnani knows that fact, whereas the others
suffer samsara, because of self ignorance.
This concludes the three parts blog on Ānanda Mīmāṁsā from Taitrīya Upaniśad.
Om Tat Sat.
Lexicon: ātmā, atma, vairāgyam, vairagyam, ānanda, ananda, brahman, annamaya, prāṇamaya, pranamaya, manomaya, vijñānamaya, vijnanamaya, ānandamaya, anandamaya, kośa, kosha, jñāni, jnani, ajñāni, ajnani, hiraṇyagarbha, hiranyagarbha, vyavahāra, vyavahara, sākṣi, sakshi, nirvikalpaka samādhi, nirvikalpaka samadhi, nirvikalpa samadhi, nididyāsanam, nididyasanam, apauruṣeya, apaurusheya, pramāṇaṁ, pramanam, vācyārtha, vacyartha, lakṣyārtha, lakshyartha, bimbānanda, bimbananda, pratibimbānanda, pratibimbananda, tādātmyam, tadatmyam, adyāsa, adyasa, asura, rākṣasa, rakshasa, viṣayānanda, vishayananda, viṣaya, vishaya, Bṛhaspatii, vācaspati, Brhaspati, vacaspati, prajāpati, prajapati, virāt, virat, samaṣṭi, sthūla, prapañca, samashti, sthula, prapanca, sūkṣma, sukshma, mahā vākya, maha vakya, mīmāṁsā, mimamsa, taitriya, taittriya, taittrīya, upaniaṣad, upanishad,
