Mahāvākya (The Direct Revelation of Identity)
The mahāvākyas are the śāstra’s most concise statements revealing the identity of jīva and Brahman. They do not create a new truth; they remove ignorance about the ever‑evident ātman. When unfolded through the sampradāya—using lakṣaṇā, bhāga‑tyāga, and adhyāropa–apavāda—they reveal the non‑dual reality that is free from all attributes, distinctions, and limitations. The mahāvākyas function only for a prepared mind endowed with Sādhana Catuṣṭaya Sampatti, where śravaṇam becomes operative and the meaning of “tat tvam asi” is recognized as one’s own nature. This section presents the key mahāvākyas and the methodology required to assimilate their vision
Methods, Examples and Explanations from Vedanta
Insights of various methods (prakriya) used in vedantic teachings to teach the truth, remove doubts and help abide in the knowledge and awareness. Examples from everyday life used to explain subtle concepts beyond normal understanding.
Methods of Enquiry.pdf
Explanation of the Mahavakyas that are the Paradoxical statements also a collection of insightful websites.
List of Mahavakyas from the Upanishads.pdf
The major Four Mahavakyas mentioned in the Upanishads
The traditional four Mahavakyas, each from a different Upanishad, serve as pivotal teachings in the journey towards self-realization and the understanding of Brahman. Prajnanam Brahma (प्रज्ञानं ब्रह्म) Meaning: “Consciousness is Brahman” Source: Aitareya Upanishad (Rig Veda) Explanation: This Mahavakya asserts that pure consciousness, which is the foundation of all cognitive activities, is Brahman itself. It emphasizes the non-dual nature of reality, where the individual consciousness and the ultimate reality are one and the same. Contemplation: Reflect on the idea that every experience of consciousness, be it thought, perception, or awareness, is an expression of Brahman. This realization leads to the understanding that the essence of all existence is Brahman. Aham Brahmasmi (अहं ब्रह्मास्मि) Meaning: “I am Brahman” Source: Brihadaranyaka Upanishad (Yajur Veda) Explanation: This Mahavakya conveys the direct realization of the self (Atman) as Brahman. It denotes that the true nature of the individual self is the ultimate reality, Brahman, highlighting the non-dual identity of the self and the cosmos. Contemplation: Meditate on the unity of the self with Brahman. This practice leads to the dissolution of the ego and the recognition of the self as the infinite, eternal reality. Tat Tvam Asi (तत्त्वमसि) Meaning: “That Thou Art” Source: Chandogya Upanishad (Sama Veda) Explanation: This Mahavakya is a teaching from the sage Uddalaka to his son Shvetaketu. It emphasizes that the individual self (Tvam) is identical to the ultimate reality (Tat). The teaching helps dissolve the false sense of separation between the self and Brahman. Contemplation: Reflect on the identity of the self with the ultimate reality. This practice involves seeing beyond superficial differences and recognizing the inherent unity in all existence. Ayam Atma Brahma (अयमात्मा ब्रह्म) Meaning: “This Self is Brahman” Source: Mandukya Upanishad (Atharva Veda) Explanation: This Mahavakya declares that the innermost self (Atman) is Brahman. It underscores the idea that the true nature of the self is not different from the ultimate reality, emphasizing the unity of the individual and the cosmos. Contemplation: Meditate on the nature of the self, recognizing it as the unchanging, eternal reality that underlies all phenomena. This leads to the realization of the non-dual nature of existence. Practical Application of Mahavakyas By deeply engaging with the Mahavakyas, seekers can transform their understanding and experience of reality, moving closer to the realization of their true nature as one with Brahman.
By deeply engaging with the Mahavakyas, seekers can transform their understanding and experience of reality, moving closer to the realization of their true nature as one with Brahman.
Mahavakya – Prajnanam Brahma
Prajnanam (Awareness Absolute) as the third dimension (beyond the Physical body and Psychological mind) should be discovered through experience. Then with deeper self-enquiry discover that Prajnanam IS Brahma (spaceless, timeless, universal) – from Aitareya Upanishad. Abide in this freedom which is expressed as universal love. See the details below. Do not allow the physical dimension to become an obstacle to realization of the inner dimension. It should not eclipse the inner dimension. The mind must learn that there is an inner dimension to itself, which it must not cover up. If the mind is impure, it covers up this inner dimension like the moon or the clouds cover up the sun. The mind must know that whatever is observable, experienceable, or conceivable is not the truth. The mind should become silent; the Atman will shine by itself. Once you discover the inner dimension, prajñāna, the awareness, as your true nature and develop the knack of abiding in it, which is called brahma-niṣṭhā, you become free from birth and death of the physical dimension and free from pleasure and pain of the psychological dimension. Look within, search within, and aspire to understand prajñāna in yourself. If you want to live sanely, creatively, and happily, and want to have infinite riches to share, then search for the third dimension, prajñāna, within you because that is what you are. That is the topic of this mahā-vākya, prajñānam brahma प्रज्ञानं ब्रह्म. ~ Swami Tattvavidananda – Consciousness (chetana) is normally associated with waking consciousness, ie being Conscious of “something”. So, during sleep, there is no Consciousness of objects or the body itself. – There is Prajnana in all living beings. -Similarly, Prajnana “appears to be limited” in the body, but it is not. Prajnana is reflecting in all beings.
(Eternal truths. Prajñānam Brahma)
– What we know/see in the waking state is called the “content of Consciousness”, to distinguish the Sentient/Conscious being from the acquired/learned/seen objects and concepts.
– The manifest world exists only in the cognition of a Conscious being.
– What you hear or see is not the truth (anirvachaniyam Jagat); the fact that you hear/see is the truth. That is prajnana
-the light of Consciousness is Prajnana
– Self shining Anta-Karanam (inner instrument) is also called Prajnana (inner most Awareness)
– Awareness absolute (Prajnanam) is ever-present (beyond time and space) and it is universal not individual.
– When awareness comes into contact with mind, then Consciousness “appears”. The quality of the reflection (state of the mind -waking, dream, sleep) determines how Conscious one is.
– one need to enquire and discover this Prajnanam (awareness) that is beyond any contact.
– This prajnanam is not individual, it is universal
– Prajnana expresses in variety of ways: Intuition, Intelligence, Instinct etc Thus it is pervasive.
– Prajnana is space less. So beyond space (and time)
– Space is closest to being pervasive. e.g. Pot is in space. Water and air have parts, Space is partless.
Space is not affected by its contents: Asanga
Space is not conditioned by limitations
Space is not in contact with anything
Space contains everything.
To an ignorant mind, space appears to be reflected in a limited Pot/Body etc. thus limited.
– Prajana is not affected by birth/death/decay of body. Or the attributes and states of mind e.g. sukha/dukha. Punya/Papa are states of Ego of the mind.
– The moment you feel like a person, you drop from Prajnana to the mind level. Prajnana is the Light and Mind is the mirror. Associating with the reflected light in the mirror leads to the delusions.
-Prajnanam Brahma. Brahma is the supreme reality, Prajnanam is what you arrive at after enquiry into yourself.
-there are opposites (friend and foe, good and bad), but at the core there are no oppositions -all Prajnana. we are caught up in opposites and miss the Prajnana
-At the level of expressions, we see divisions but the source is one (discover the oneness – Prajnana)
– Love is the supreme power and the solution to conflicts in life.
– Love is giving, not seeking
-Love is silence of the mind. that is Prajnana.
– When you go beyond Physical and Pyschological, you are in the third dimension, of Prajnana.
– The freedom of Prajnana. Abide in that. Make it your center of existence. Rely on its strength to make you unshakable.
– Love is the expression
– in Nirguna form (unmanifest), it is the Brahma. When associated with subtle gunas, it “as if” manifests into Maya shakti (power of the gunas) and Ishwara (the lord of gunas)
– The Rajas guna appears as the universal life force/intelligence, Hiranyagarbha
– Sattva guna “as if” manifests as Saguna Ishwara that supports the creation/maintenance/dissolution of all there is.
– For a jnani, the names and forms of body/mind and Jagat are just play of maya and therefore he ignores them and remains in his swarupa Prajnana (awareness)/atma which is Brahma
– with Rajas guna, it appears to pervade as prana the life force and all its shaktis
-with Tamas guna, it appears to pervade the individual Body and all its sense organs
– Ignorant person may take the objects to be real and associates his Sukha/dukkha to them thru binding desires attached to the objects and concepts of the Jagat.
– All such appearances to a Jiva are because of his association with his own Body/mind complex (of physical and psychological dimensions) which is due to avidya of the third dimension of Prajnana.
-Discover Prajnana and abide in it.
– For a jnani, the names and forms of body/mind and Jagat are just play of maya and therefore he ignores them and remains in his swarupa Prajnana (awareness)/atma which is Brahma
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