By Shri Kesava Rao Tadipatri
tadAhuryadbrahmavidyayA
sarvaM bhaviShyanto manuShyA manyante
\"kimu
tadbrahmAvedyasmAttatsarvamabhavad\" iti || 9 ||
mantra 10 ##[I.iv.10]##
brahma vA idamagra AsIt |
tadAtmAnamevAvedahaM brahmAsmIti |
tasmAttatsarvamabhavat |
tadyo yo devAnAM pratyabudhyata sa eva tadabhavat |
tatharShINAm | tathA
manuShyANAm |
taddhaitat pashyan
R^iShirvAmadevaH pratipede.ahaM manurabhavaM sUryashcheti |
tadidamapyetarhi ya evaM
vedAhaM brahmAsmIti sa idaM sarvaM bhavati |
tasya ha na devAshcha
nAbhUtyA Ishate | AtmA hyeShAM sa bhavati |
atha yo.anyAM devatAmupAste
\"anyo.asaavanyo.ahamasmi\" iti na sa veda |
yathA pashuH | evaM sa
devAnAm |
yathA ha vai bahavaH pashavo
manuShyaM bhuJNjyurevamekaikaH puruSho devAn bhunakti|
ekasminneva pashAvAdIyamAne
priyaM bhavati kimu bahuShu |
tasmAdeShAM tanna priyaM
yadetanmanuShyA vidyuH || 10 ||
तदाहुर्यद्ब्रह्मविद्यया सर्वं
भविष्यन्तो मनुष्या मन्यन्ते
"किमु तद्ब्रह्मावेद्यस्मात्तत्सर्वमभवद्"
इति॥ ९॥
The split is as follows
-
तत् आहुः यत् ब्रह्म-विद्यया सर्वं
भविष्यन्तः मनुष्या मन्यन्ते
"किमु तत् ब्रह्मा अवेत् यस्मात्
तत् सर्वम् अभवत् " इति॥ ९॥
Word-by-word meaning:
यत् ब्रह्म-विद्यया = By which
Brahma-vidya
सर्वं भविष्यन्तः = (Those
who) obtained Fullness (meaning their own full inherent bliss manifested).
तत् आहुः = told about that
info (Fullness was obtained from Brahma-vidya).
मनुष्या = people
मन्यन्ते = raise a thought or
question
किमु = why indeed
अवेत् - (He) knew
तत् = that
यस्मात् = by which (meaning
knowing Himself)
तत् = That Brahman
सर्वम् अभवत् = became Full
(His own Full is Infinitely Full)?
Note that “sarvaM abhavat”
does not mean He became everything. Sarvam means - All or Full or Complete or
Entire which is its own Purnatva. A cup will become its own full. A kettle will
become its own full. A bucket will become its own full. A lake will become its
own full. A river will become its own full. an ocean will become its own full.
Brahman alone is infinitely full. Even an ocean can not be compared to him. For
lack of something else, people compare Him to ocean, but He is infinite and
even ocean is finite. Strictly speaking, there is nothing in this universe that
He can be compared with. Even the entire Universe is finite compared to Him.
Meaning : They (Those Mahatmas, who obtain fullness as per
their inherent ability or svarUpa yogyata) say - “All of it meaning the
appropriate Knowledge and Bliss of svarUpa(Inherent nature) manifests from
BrahmavidyA(Knowing about Brahman)”. Then men raise the question - “If Jiva
svarUpa or the inherent nature manifests from BrahmavidyA, then did the Brahman
also acquire His own fullness(sarvam or PurNatva) from that Brahmavidya, which
is knowing about Himself?”
mantra 10 ##[I.iv.10]##
brahma vA idamagra AsIt |
tadAtmAnamevAvedahaM brahmAsmIti |
मन्त्र १० - [I.iv.10]
ब्रह्म वा इदमग्र आसीत्। तदात्मानमेवावेदहं
ब्रह्मास्मीति।
The split is as follows
-
ब्रह्म वा इदम् अग्र आसीत्। तत्
आत्मानम् एव अवेत् अहं ब्रह्मा अस्मि इति।
Note “aham brahmA asmi” is
part of the whole sentence and has been stripped and quoted completely
out-of-context.
Word-by-word meaning:
ब्रह्म = Brahman
वा = वै = vai = alone
इदम् अग्र = इदम् अग्रे = idam
agre = before all this (meaning beginning-less time)
आसीत् = existed.
तत् = That Brahman
आत्मानम् = Himself
एव = only
अवेत् = knew
अहं = अहेयं = aheyaM =
unavoidable (as He is antaryAmi for all) = अहेयत्वात् अहं = aheyatvAt ahaM ;
“haM” means avoidable and so “ahaM’ is unavoidable. Nothing can exist without
Him and so He is called “aham”.
ब्रह्मा = बृंहितत्वात् ब्रह्मा = bR^iMhitatvAt
brahmA = Infinitely complete;
अस्मि = सर्वदा अस्ति इति मेयं
= sarvadA asti iti meyaM = Knowable as One who always existed.
इति = as
Meaning : Brahma or Parabrahma alone was there from
beginning-less time as an independent entity. He knew about Himself always as
“unavoidable (being antaryAmi for all)”, “Infinitely complete” and “Known as
One who Always existed as Independent one.”
(That means in case of gods
or men, they acquire knowledge about Brahman and become Full (which is the
liberation or mukti or mokSha). But in His case, there is no question of His
becoming Full at some point of time. He existed from beginning-less time He
knows about Himself as described above and also infinitely full.)
tasmAttatsarvamabhavat |
tadyo yo devAnAM pratyabudhyata sa eva tadabhavat |
तस्मात्तत्सर्वमभवत्। तद्यो यो
देवानां प्रत्यबुध्यत स एव तदभवत्।
The split is as follows
-
तस्मात् तत् सर्वम् अभवत्। तत्
यो यो देवानां प्रत्यबुध्यत स एव तत् अभवत्।
Word-by-word meaning:
तस्मात् = For that reason;
तत् = That Supreme Brahman
सर्वम् अभवत् = (always)
existed as Infinitely Full.
तत् = That knowledge about
Him
यो यो = who ever
देवानां = among gods
प्रत्यबुध्यत = realized and
served accordingly;
स एव = that god only
तत् अभवत् = became that
(meaning achieved Fullness as per their own inherent abilities)
Meaning : For that reason, that Supreme Brahman always existed
as Infinitely Complete. Among gods, who ever acquired that knowledge about Him
and served Him accordingly, that god became Full as per their own individual
abilities.
tatharShINAm | tathA
manuShyANAm |
तथर्षीणाम्। तथा मनुष्याणाम्।
तथर्षीणाम् = तथा ऋषीणाम्
Meaning : Same is the case for Rishis and also for ordinary
men.
Among Rishis, who ever
acquired that knowledge about Him and served Him accordingly, that Rishi became
Full as per their own individual abilities.
Among men, who ever acquired
that knowledge about Him and served Him accordingly, that man or woman became
Full as per their own individual abilities.
Special Note:
‘sarvAntaryAmitva”(pervasion
in all and control of all) of the Lord has three subaspects embedded in it.
1. sarva jIva aheyatva -
Without Him, nothing can exist. Or every thing exists because of Him. (This is
ahaM part)
2. PurNatva or Brahmatva
(This Brahma part). He is Omnipresent(sarva-vyApakatva),
Omnipotent(sarva-sAmarthya), Omniscient(sarvajnatva),
Omnibuoyant(sarva-Ananda), Omnibenevolent(sarva-kAruNya) etc. (Infinitel full
qualities. His presence inside and outside every thing is specially noted as “sat”.
His all-knowing quality is specially noted as “chit”. His all-blissful quality
is specially noted as “Ananda”. That is why scriptures say that Brahman is
sachchidAnanda. That is in the unlimited or infinite sense. Jivas are also
sachchidAnanda, but in a limited or finite sense. They also exist, have
consciousness and ability to know and blissful as well.
3. Known as that which exists
always (This is asmi part - asti iti meyatva). All the jIvas are obliged to
know about Him.
taddhaitat pashyan R^iShirvAmadevaH
pratipede.ahaM manurabhavaM sUryashcheti |
tadidamapyetarhi ya evaM
vedAhaM brahmAsmIti sa idaM sarvaM bhavati |
tasya ha na devAshcha
nAbhUtyA Ishate | AtmA hyeShAM sa bhavati |
तद्धैतत् पश्यन् ऋषिर्वामदेवः प्रतिपेदेऽहं
मनुरभवं सूर्यश्चेति।
तदिदमप्येतर्हि य एवं वेदाहं ब्रह्मास्मीति
स इदं सर्वं भवति।
तस्य ह न देवाश्च नाभूत्या ईशते।
आत्मा ह्येषां स भवति।
The split is as follows
-
तत् ह एतत् पश्यन् ऋषिः वामदेवः
प्रतिपेदे "अहं मनुः अभवं सूर्यः च" इति।
तत् इदम् अपि एतर्हि य एवं वेद
"अहं ब्रह्मा अस्मि" इति स इदं सर्वं भवति।
तस्य ह न देवाः च न अभूत्या ईशते।
आत्मा हि एषां स भवति।
Word-by-word meaning:
वामदेवः ऋषिः = The Rishi by
name Vamadeva
ह = definitely or
certainly(In deed)
तत् एतत् = That Parabrahma as
described here
पश्यन् = Having obtained the
sAkShAtkAra
प्रतिपेदे = realized as
propounded by the sUkta -
"अहं मनुः अभवं सूर्यः च"
= This is the sUkta or hymn describing how the deities like Manu and Surya, et
al obtained their posts from speial knowledge
इति = in this way
तत् इदम् = That knowledge
about Him
एतर्हि = now (At present)
अपि = also
य = One who
एवं = as mentioned here
वेद = knows
अहं = अहेयं = aheyaM =
unavoidable (as He is antaryAmi for all) = अहेयत्वात् अहं = aheyatvAt ahaM ;
“haM” means avoidable and so “ahaM’ is unavoidable. Nothing can exist without
Him and so He is called “aham”.
ब्रह्मा = बृंहितत्वात् ब्रह्मा
= bR^iMhitatvAt brahmA = Infinitely
complete;
अस्मि = सर्वदा अस्ति इति मेयं
= sarvadA asti iti meyaM = Knowable as One who always existed.
इति = as
स = That person
इदं सर्वं भवति = becomes this
Full (meaning achieves Fullness as per their own inherent abilities)
तस्य = For that person
(meaning fruits of that person)
अभूत्या = due to lack of
inability
देवाः = the gods (are)
न ईशते = not competent to
obstruct
ह न च = certainly not so
स = That Paramatma
हि एषां = only their (gods’)
आत्मा भवति = is the
Controller
Meaning : In deed, Vamadeva Rishi, having obtained the
sAkShAtkAra of that Parabrahma as described here, realized as propounded by the
sUkta in this way-
"अहं मनुः अभवं सूर्यः च"
(This is the sUkta or hymn describing how the deities like Manu and Surya, et
al obtained their posts from that speial knowledge) One who knows as mentioned
here that knowledge about Him, even now, as “Parabrahma is aham(unavoidable, as
nothing can exist without Him), BrahmA (Infinitely complete), and asmi(knowable
as One who always existed, that person becomes this Full (meaning achieves
Fullness as per their own inherent abilities) even now.
Certainly, it is not that the
gods are not competent enough to obstruct the fruits of the person(who has
developed that knowledge about the Lord). (But they will not obstruct. Why?
That is because - ) Parmatma is the controlling Lord of these gods.
(Paramatma loves the devoted
jnAni. The gods love their controller, Paramatma and so out of love only, they
will not cause any obstruction to the devoted jnAni.)
atha yo.anyAM devatAmupAste
\"anyo.asaavanyo.ahamasmi\" iti na sa veda |
yathA pashuH | evaM sa
devAnAm |
yathA ha vai bahavaH pashavo
manuShyaM bhuJNjyurevamekaikaH puruSho devAn bhunakti|
ekasminneva pashAvAdIyamAne
priyaM bhavati kimu bahuShu |
tasmAdeShAM tanna priyaM
yadetanmanuShyA vidyuH || 10 ||
अथ योऽन्यां देवतामुपास्ते
"अन्योऽसावन्योऽहमस्मि" इति न स वेद।
यथा पशुः। एवं स देवानाम्।
यथा ह वै बहवः पशवो मनुष्यं भुञ्ज्युरेवमेकैकः
पुरुषो देवान् भुनक्ति।
एकस्मिन्नेव पशावादीयमाने प्रियं
भवति किमु बहुषु।
तस्मादेषां तन्न प्रियं यदेतन्मनुष्या
विद्युः॥ १०॥
The split is as follows
-
अथ यः अन्यां देवताम् उपास्ते
"अन्यः असौ अन्यः अहम् अस्मि" इति न स वेद।
यथा पशुः। एवं स देवानाम्।
यथा ह वै बहवः पशवः मनुष्यं भुञ्ज्युः
एवम् एक एकः पुरुषः देवान् भुनक्ति।
एकस्मिन् एव पशौ आदीयमाने प्रियं
भवति किमु बहुषु।
तस्मात् एषां तत् न प्रियं यत्
एतत् मनुष्या विद्युः
Word-by-word meaning:
अथ = For that reason,
यः = One who ;
अन्यां = some other
देवताम् = deity
उपास्ते = worships (by
thinking)
"अन्यः असौ = that some
other deity is this Supreme All=pervading Lord;
अन्यः = that some other deity is
अहम् = अहेयं = aheyaM = unavoidable
अस्मि" = सर्वदा अस्ति इति
मेयं = sarvadA asti iti meyaM = Knowable as One who always existed.
इति = as
स = That person
न वेद = does not know
यथा पशुः = Just as an animal
does not know.
Note that the word “pashu”
has many meanings - of those two most used are “animal contemptuously used for
man” and “a beneficial cow that yields milk” and so symbolically yielding
happiness. So there is a technique in Sanskrit called “tantra=nyAa”, where an
expression is used twice to handle contrasting thoughts.
(On the other hand if a wise
man thinks that the All-Supreme One alone is always Sarva-antaryAmi, then, he
will be like a good cow and yields happiness to all the gods, who all worship
Him and they want men also should worship Him.)
यथा पशुः = Just as a cow
yields happiness
एवं = in the same manner
स = that wise man (who knows
the distinction between the All-Supreme and te rest)
देवानाम् = (gives happiness)
for gods also.
यथा = Just as
ह वै = most certainly
बहवः = many
पशवः = cows
मनुष्यं भुञ्ज्युः = feed and
make men happy
एवम् = same way
एक एकः = just one
पुरुषः = person
देवान् भुनक्ति = feeds
(meaning make happy) gods
एकस्मिन् एव पशौ आदीयमाने =
when one cow is brought
प्रियं भवति = becomes dear
किमु बहुषु = what to speak of
when many are brought (If many men adopt the wise path, the gods will be
pleased)
तस्मात् = For that reason
एषां = for these gods
तत् न प्रियं = that is not
dear
यत् एतत् = which is this
मनुष्या = men
विद्युः = know (as wrong one)
(Basically trying to explain
both the right knowledge and wrong knowledge. Right knowledge is that
All-Supreme One is the only one who is Independent and unavoidable, Infinitely
complete, and known to exist that way always. Wrong knowledge is that any one
else is also like that. The act of worshiping All-Supreme with right knowledge
pleases gods. The act of worshiping other gods as All-Supreme due to wrong
knowledge does not please gods. Important note that there is no issue at all in
worshiping other gods, but they have to be worshiped as parivAra devatas,
meaning that they are also subservient to All-Supreme one. As they are also
appointed authorities, the lower ones have to respect the higher ones.)
Final Conclusion:
Now let us see the logical
reasoning as to why this kind of interpretation is to be made and why the
popular advaitic interpretation of “I am Brahman” can not be done.
If “ahaM” is used to convey
First Person of “I”, then it is sufficient to say -
तत् = That Brahman
अवेत् = knew
अहं = अहेयं = aheyaM =
unavoidable (as He is antaryAmi for all) = अहेयत्वात् अहं = aheyatvAt ahaM ;
“haM” means avoidable and so “ahaM’ is unavoidable. Nothing can exist without
Him and so He is called “aham”.
ब्रह्मा = बृंहितत्वात् ब्रह्मा = bR^iMhitatvAt
brahmA = Infinitely complete;
अस्मि = सर्वदा अस्ति इति मेयं
= sarvadA asti iti meyaM = Knowable as One who always existed.
इति = as
That Brahman knew as “I am
Brahman”.
There is no need for using
the word “AtmAnam” (Himself) which is karma (object).
In Sanskrit, it would not be
meaningful to say - That Brahman knew Himself as “I am Brahman”. So, what the
Advaitins did was that they stripped “That Brahman knew Himself as” and simply
said “I am Brahman” and as if every one is saying that. So, multiple flaws -
Stripping part of sentence and quoting that, giving the superficial meaning and
projecting that every Jiva should think that way.
Thus the following only is
meaningful.
तत् = That Brahman
आत्मानम् = Himself
एव = only
अवेत् = knew
अहं = अहेयं = aheyaM =
unavoidable (as He is antaryAmi for all) = अहेयत्वात् अहं = aheyatvAt ahaM ;
“haM” means avoidable and so “ahaM’ is unavoidable. Nothing can exist without
Him and so He is called “aham”.
ब्रह्मा = बृंहितत्वात् ब्रह्मा = bR^iMhitatvAt
brahmA = Infinitely complete;
अस्मि = सर्वदा अस्ति इति मेयं
= sarvadA asti iti meyaM = Knowable as One who always existed.
इति = as
He knew about Himself always
as “unavoidable (being antaryAmi for all)”, “Infinitely complete” and “Known as
One who Always existed as Independent one.”
Shri Krishnarpanamastu !!
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