Aham Brahmāsmi | I Am Brahman / I Am Divine

Aham Brahmasmi

Aham Brahmāsmi (IAST)
Translation: "I Am Brahman / I Am Divine"
From Bṛhadāraṇyaka Upaniṣad, Part 1, Chapter 4, Verse 10

A Concise Dictionary of Indian Philosophy
Sanskrit: अहम् ब्रह्मास्मि
Transliteration: Aham Brahmāsmi
Translation: "I Am The Absolute"

Definition: "A Great Saying (Mahāvākya) which occurs in the Bṛhadāraṇyaka Upaniṣad of the Yajur Veda.

Bṛhadāraṇyaka Upaniṣad

Part 1, Chapter IV — The Creation and Its Cause

1. In the beginning, this universe was the self (Viraj) alone, in the shape of a person. He reflected and saw nothing else but His self. He first said: "I am He." Therefore, He came to be known by the name I (Aham). Hence, even now, when a person is addressed, he first says: "It is I," and then says whatever other name he may have. And because He, before (purva) the whole group of aspirants, burnt (aushat) all evils, therefore, He is called Purusha. He who knows this verily burns up him who wishes to be Viraj in advance of him.

2. He was afraid. Therefore, people still are afraid when alone. He thought: "Since there is nothing else but Myself, what am I afraid of?" Thereupon His fears were gone; for what was there to fear? Assuredly, it is from a second entity that fear arises.

3. He was not at all happy. Therefore, a person even today is not happy when alone. He desired a mate. He became the size of a man and wife in close embrace. He divided this body into two. From that division arose husband (pati) and wife (patni).

Therefore, as Yajnavalkya said, the body before one accepts a wife is one half of oneself, like the half of a split pea. Therefore, this space is indeed filled by the wife. He was united with her. From that union human beings were born.

4. She reflected: "How can he unite with me after having produced me from himself? Well, let me hide myself." She became a cow, the other (Manu) became a bull and was united with her; from that union cows were born. The one became a mare, the other became a stallion; the one became a she-ass, the other became a he-ass and was united with her; from that union one-hoofed animals were born. The one became a she-goat, the other became a he-goat; the one became a hew, the other became a ram and was united with her; from that union goats and sheep were born. Thus, indeed, he produced everything that exists in pairs, down to the ants.

5. He (Viraj) realized: "Indeed, I am the creation, for I produced all this." Therefore, He became the creation. He who knows this becomes a creator in this creation of Viraj.

6. Then He (Viraj) rubbed back and forth thus and produced fire from its source: the mouth and the hands. Therefore, both the hands and mouth are hairless inside. When they (the priests) speak of particular gods, saying:

"Sacrifice to him," "Sacrifice to that one," they are mistaken; for these are all His manifestations: He Himself is all the gods.

Now, whatever is liquid, He produced from semen; and that is Soma. This universe is indeed this much: food and the eater of food. Soma is food; and fire, the eater of food. This is the highest creation of Viraj, that He projected the gods, who are even superior to Him. This is the highest creation because He, although mortal Himself, manifested the immortal. And he who knows this verily becomes a creator in this highest creation of Viraj.

7. Now, all this universe was then undifferentiated. It became differentiated by name and form: it was known by such and such a name and such and such a form. Thus, to this day this universe is differentiated by name and form; so it is said. "He has such a name and such a form."

This Self has entered into these bodies up to the very tips of the nails, as a razor lies hidden in its case, or as fire, which sustains the world, lies hidden in its source. People do not see the Self, for when viewed in parts It is incomplete: when breathing, It is called the vital breath (Prana); when speaking, the organ of speech; when seeing, the eye; when hearing, the ear; when thinking, the mind. These are merely Its names according to Its functions. He who meditates on one or another of Its aspects does not know, for It is then incomplete: the Self is separated from Its totality by being associated with a single characteristic.

The Self alone is to be meditated upon, for in It all these become unified. Of all these, this Self alone should be known, for one knows all these through It, just as one may find an animal which is lost through its footprints. He who thus knows the Self obtains fame and association with dear ones.

8. This Self is dearer than a son, dearer than wealth, dearer than everything else, because It is innermost. If one holding the Self dear were to say to a person who speaks of anything other than the Self as dear, that he, the latter, will lose what he holds dear—and the former is certainly competent to do so—it will indeed come true.

One should meditate upon the Self alone as dear. He who meditates upon the Self alone as dear—what he holds dear will not perish.

9. They say: "Since men think that by the Knowledge of Brahman they become all, what, pray, was it that Brahman knew by which It became all?"

10. This self was indeed Brahman in the beginning. It knew itself only as "I am Brahman." Therefore, it became all. And whoever among the gods had this enlightenment, also became That Brahman. It is the same with the seers (rishis), the same with men. The seer Vamadeva, having realized this self as That, came to know: "I was Manu and the sun." And to this day, whoever in a like manner knows the self as "I am Brahman," becomes all this universe. Even the gods cannot prevent his becoming this, for he has become their Self.

Now, if a man worships another deity, thinking: "He is one and I am another," he does not know. He is like an animal to the gods. As many animals serve a man, so does each man serve the gods. Even if one animal is taken away, it causes anguish to the owner; how much more so when many are taken away! Therefore, it is not pleasing to the gods that men should know this.

11. In the beginning, this (the kshatriya and other castes) was indeed Brahman, one only without a second. He, being one, did not flourish. He projected, further, an excellent form, kshatriyahood—those kshatriyas (rulers) among the gods: Indra, Varuna, Soma (Moon), Rudra, Parjanya, Yama, Mrityu (Death) and Isana. Therefore, there is none higher than the kshatriyas. Thus, at the Rajasuya sacrifice, the brahmin sits below and worships the kshatriya. He confers that glory on kshatriyahood alone. But brahminhood is nevertheless the source of kshatriyahood. Therefore, even though the king is exalted in the sacrifice, at the end of it, he resorts to brahminhood as his source. He who slights a brahmin strikes at his own source. He becomes more evil, as one who slights his superior.

12. Yet He (Viraj) did not flourish. He projected the Vaisya caste—those classes of gods who are designated in groups: the Vasus, Rudras, Adityas, Visve-devas and Maruts.

13. Still, He did not flourish. He projected the sudra caste—Pushan. This earth is Verily Pushan (the nourisher); for it nourishes all that exists.

14. Yet, He did not flourish. He projected, further, that excellent form, justice (dharrna). This justice is the controller of the kshatriya. Therefore, there is nothing higher than justice. So, even a weak man hopes to defeat a stronger man through justice, as one does with the help of a king. Verily, that which is justice is truth. Therefore, if a man speaks the truth, they say he speaks what is just and if he speaks what is just, they say he speaks the truth; for justice alone is both these.

15. So these four castes were projected: the brahmin: the kshatriya, the vaisya, and the sudra. Among the gods, Prajapati became a brahmin as fire, and among men He became the brahmin. He became a kshatriya among men through the divine kshatriyas, a vaisya through the divine vaisyas, and a sudra through the divine sudras. Therefore, people desire to attain the results of their rites among the gods through fire and among men as a brahmin. For Prajapati directly projected Himself as these two forms.

Now, if a man departs from this world without realizing his own World (the Self), It, being unknown, does not protect him—as the Vedas, unrecited, or as a deed unaccomplished, do not protect him. Nay, even if one who does not know It (the Self) should perform here on earth a great many meritorious acts, those acts will in the end surely perish for him. One should meditate only upon the World called the Self. He who meditates upon the World called the Self—his work does not perish; for from this very Self he projects whatever he desires.

16. Now, this self (the ignorant person) is an object of enjoyment (lokah) to all beings. In so far as he offers oblations in the fire and performs sacrifices, he becomes an object of enjoyment to the gods. In so far as he studies the Vedas, he becomes an object of enjoyment to the rishis. In so far as he makes offerings to the Manes and desires children, he becomes an object of enjoyment to the Manes. In so far as he gives shelter and food to men, he becomes an object of enjoyment to men. In so far as he gives fodder and water to the animals, he becomes an object of enjoyment to the animals. In so far as beasts and birds and even ants find a living in his home, he becomes an object of enjoyment to these. Just as one wishes no injury to one's body, so do all beings wish no injury to him who has this knowledge. All this, indeed, has been known and well investigated.

17. In the beginning, this aggregate of desirable objects was but the self, one only. He cherished the desire: "Let me have a wife, so that I may be born as the child; and let me have wealth, so that I may perform rites." This much, indeed, is the range of desire; even if one wishes, one cannot get more than this. Therefore, to this day, a man who is single desires: "Let me have a wife, so that I may be born as the child; and let me have wealth, so that I may perform rites." So long as he does not obtain each one of these, he thinks he is incomplete.

Now, his completeness can also come in this way: The mind is his self, speech his wife, the vital breath his child, the eye his human wealth, for he finds it with the eye; the ear his divine wealth, for he hears it with the ear; the body his instrument of rites, for he performs rites through the body. So this sacrifice has five factors—the animals have five factors, men have five factors and all this that exists has five factors. He who knows this obtains all this.

References:

1. Grimes, John (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. Albany: State University of New York Press
2. Nikhilananda, Swami (1956). The Upanishads: Volume III - Aitareya and Brihadāranyaka. New York, New York: Harper & Brothers Publishers

Tat-Tvam-Asi | That Thou Art

Tat-Tvam-Asi

Tat-Tvam-Asi (IAST)
Translation: "That Thou Art"
From Chāndogya Upaniṣad, Part 6 (Chapters 8:7, 9:4, 10:3, 11:3, 12:3, 14:3, 15:3; 16:3)

A Concise Dictionary of Indian Philosophy
Sanskrit: तत्त्वमसि
Transliteration: Tat-Tvam-Asi
Translation: "Thou Art That"

Definition: "A Great Saying (Mahāvākya) which occurs in the Chāndogya Upaniṣad of the Sāma Veda. According to Advaita Vedānta, it implies that you, the individual, are not different from the Absolute (That). According to Viśiṣṭadvaita Vedānta, it implies that you, the individual, are a part of God (That).

Chāndogya Upaniṣad

Part 6

Chapter VIII — Concerning Sleep, Hunger, Thirst and Death

1. Uddalaka, the son of Aruna, said to his son Svetaketu: "Learn from me, my dear, the true nature of sleep. When a person has entered into deep sleep, as it is called, then, my dear, he becomes united with Pure Being (Sat), he has gone to his own Self. That is why they say he is in deep sleep (Svapiti); it is because he has gone (Apita) to his own (Svam)."

2. "Just as a bird tied by a string to the hand of the bird-catcher first flies in every direction and then finding no rest anywhere, settles down at the place where it is bound, so also the mind (i.e. the individual soul reflected in the mind), my dear, after flying in every direction and finding no rest anywhere, settles down in the Prana (i.e. Pure Being); for the mind (the individual soul) is fastened to the Prana (Pure Being)."

3. "Learn from me, my dear, what hunger and thirst are. When a man is hungry, as they say, it is water that has led (i.e. carried away) what was eaten. Therefore, just as they speak of a leader of cows, a leader of horses, a leader of men, so do they speak of water as the leader of food. So, my dear, know this offshoot (i.e. the body) to have sprung forth from a cause, for it cannot be without a root."

4. "And where could its root be except in food (earth)? And in the same way, my dear, as food too is an offshoot, seek for water as its root. And as water too, my dear, is an offshoot, seek for fire as its root. And as fire too, my dear, is an offshoot, seek for Being (Sat) as its root. Yes, all these creatures, my dear, have their root in Being, they dwell in Being, they finally rest in Being."

5. "When a man is said to be thirsty, it is fire that has led (i.e. carried away) what was drunk by him. Therefore, as they speak of a leader of cows, a leader of horses, a leader of men, so do they speak of fire as the leader of water. So, my dear, know this offshoot (the body) to have sprung forth from a cause, for it cannot be without a root."

6. "And where could its root be except in water? And in the same way, my dear, as water is an offshoot, seek for fire as its root. And as fire too, my dear, is an offshoot, seek for Being as its root. Yes, my dear, all these creatures have their root in Being, they dwell in Being, they finally rest in Being.

And how these three deities (fire, water, and earth), on reaching a human being, become each of them tripartite has already been said. When a person departs hence, his speech merges in his mind, his mind in his Prana, his Prana in heat (fire) and the heat in the Highest Being."

7. "Now, that which is the subtle essence—in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu."

"Please, venerable Sir, give me further instruction," said the son.

"So be it, my dear," the father replied.

Chapter IX — The Absence of Individuality in Deep Sleep

1—2. "As bees, my dear, make honey by collecting the juices of trees located at different places and reduce them to one form, "And as these juices have no discrimination so as to be able to say: ‘I am the juice of this tree,’ or ‘I am the juice of that tree’—even so, indeed, my dear, all these creatures, though they reach Pure Being, do not know that they have reached Pure Being."

3. "Whatever these creatures are, here in this world—a tiger, a lion, a wolf, a boar, a worm, a fly, a gnat, or a mosquito—that they become again."

4. "Now, that which is the subtle essence—in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu."

"Please, venerable Sir, give me further instruction," said the son.

"So be it, my dear," the father replied.

Chapter X — The Absence of Particularized Consciousness in Deep Sleep

1—2. "These rivers, my dear, flow—the eastern toward the east and the western toward the west. They arise from the sea and flow into the sea. Just as these rivers, while they are in the sea, do not know: ‘I am this river’ or ‘I am that river,’ "Even so, my dear, all these creatures, even though they have come from Pure Being, do not know that they have come from Pure Being. Whatever these creatures are, here in this world—a tiger, a lion, a wolf, a boar, a worm, a fly, a gnat, or a mosquito, that they become again."

3. "Now, that which is the subtle essence—in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu."

"Please, venerable Sir, give me further instruction," said the son.

"So be it, my dear," the father replied.

Chapter XI — The Indestructibility of the Jīva

1. "If, my dear, someone were to strike at the root of this large tree here, it would bleed but live. If he were to strike at the middle, it would bleed but live. If he were to strike at the top, it would bleed but live. Pervaded by the living self, that tree stands firm, drinking in again and again its nourishment and rejoicing."

2. "But if the life (i.e. living self) leaves one of its branches, that branch withers; if it leaves a second, that branch withers; if it leaves a third, that branch withers. If it leaves the whole tree, the whole three withers."

3. "In exactly the same manner, my dear," said he, "know this: This body dies, bereft of the living self; but the living self dies not. Now, that which is the subtle essence—in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu."

"Please, venerable Sir, give me further instruction," said the son.

"So be it, my dear," the father replied.

Chapter XII — The Birth of the Gross from the Subtle

1. "Bring me a fruit of that nyagrodha (banyan) tree."

"Here it is’ venerable Sir." "Break it."

"It is broken, venerable Sir."

"What do you see there?"

"These seeds, exceedingly small,

"Break one of these, my son."

"It is broken, venerable Sir."

"What do you see there?"

"Nothing at all, venerable Sir."

2. The father said: "That subtle essence, my dear, which you do not perceive there—from that very essence this great nyagrodha arises. Believe me, my dear."

3. "Now, that which is the subtle essence—in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu."

"Please, venerable Sir, give me further instruction," said the son.

"So be it, my dear," the father replied.

Chapter XIII — The Invisibility of an Existent Object

1. "Place this salt in water and then come to me in the morning."

The son did as he was told.

The father said to him: "My son, bring me the salt which you placed in the water last night."

Looking for it, the son did not find it, for it was completely dissolved.

2. The father said: "My son, take a sip of water from the surface. How is it?"

"It is salt."

"Take a sip from the middle. How is it?"

"It is salt."

"Take a sip from the bottom. How is it?"

"It is salt."

"Throw it away and come to me."

The son did as he was told, saying: "The salt was there all the time."

Then the father said: "Here also, my dear, in this body you do not perceive Sat (Being); but It is indeed there."

3. "Now, that which is the subtle essence—in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu."

"Please, venerable Sir, give me further instruction," said the son.

"So be it, my dear," the father replied.

Chapter XIV — The Means of Self—Knowledge

1. "Just as someone, my dear, might lead a person, with his eyes covered, away from the country of the Gandharas and leave him in a place where there were no human beings; and just as that person would turn toward the east, or the north, or the south, or the west, shouting: ‘I have been brought here with my eyes covered, I have been left here with my eyes covered!’"

2. "And as thereupon someone might loosen the covering and say to him: ‘Gandhara is in that direction; go that way’; and as thereupon, having been informed and being capable of judgement, he would, by asking his way from one village to another, arrive at last at Gandhara—in exactly the same manner does a man who has found a teacher to instruct him obtain the true knowledge. For him there is delay only so long as he is not liberated from the body; then he reaches perfection."

3. "Now, that which is the subtle essence—in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu."

"Please, venerable Sir, give me further instruction," said the son.

"So be it, my dear," the father replied.

Chapter XV — Ultimate Liberation

1. "Around a dying person afflicted with illness, my dear, his relatives gather and ask: ‘Do you know me? Do you know me?’ He knows them as long as his speech is not merged in his mind, his mind in his Prana (breath), his Prana in heat (fire) and the heat in the Highest Deity."

2. "But when his speech is merged in his mind, his mind in his Prana, his Prana in heat and the heat in the Highest Deity, then he does not know them."

3. "Now, that which is the subtle essence—in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu."

"Please, venerable Sir, give me further instruction," said the son.

"So be it, my dear;" the father replied.

Chapter XVI — Liberation for the Knower of Brahman

1. "My dear, they (i.e. the police) bring a man whom they have seized by the hand and say: ‘He has taken something, he has committed a theft.’ When he denies it, they say: ‘Heat the axe for him.’ If he has committed the theft but denies it, then he makes himself a liar. Being false-minded, he covers himself with falsehood, grasps the heated axe and is burnt. Then he is killed."

2. "But if he did not commit the theft, then he makes himself what he really is. Being true-minded, he covers himself with truth, grasps the heated axe and is not burnt. He is released."

3. "As that truthful man is not burnt, so also one who has known Sat is not born again. Thus, in That (Sat) all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu."

References:

1. Grimes, John (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. Albany: State University of New York Press
2. Nikhilananda, Swami (1959). The Upanishads: Volume IV - Taittiriya and Chhāndogya. New York, New York: Harper & Brothers Publishers

Prajñānam Brahma | Consciousness is The Absolute

Prajnanam Brahma

Prajñānaṃ Brahma (IAST)
Translation: "Consciousness is The Absolute"
From Aitareya Upaniṣad, Part 3, Chapter 1, Verse 3

A Concise Dictionary of Indian Philosophy
Sanskrit: प्रज्ञानं ब्रह्म
Transliteration: Prajñānaṃ Brahma
Translation: "Consciousness is The Absolute"

Definition: "A Great Saying (Mahāvākya) which occurs in the Aitareya Upaniṣad of the Ṛg Veda.

Aitareya Upaniṣad

Part Three

Chapter I — Concerning the Self

1. Who is He whom we worship, thinking: "This is the Self"? Which one is the Self? Is it He by whom one sees form, by whom one hears sound, and by whom one tastes the sweet and the unsweet?
2. Is it the heart and the mind. It is consciousness, lordship, knowledge, wisdom, retentive power of mind, sense knowledge, steadfastness, thought, thoughtfulness, sorrow, memory, concepts, purpose, life, desire, longing: all these are but various names of Consciousness (Prajñānam).
3. He is Brahman, He is Indra, He is Prajapati; He is all these gods; He is the five great elements — Earth, Air, Ākāśa, Water, Light; He is all these small creatures and the others which are mixed; He is the origin—those born of an egg, of a womb, of sweat and of a sprout; He is horses, cows, human beings, elephants—whatever breathes here, whether moving on legs or flying in the air or unmoving. All this is guided by Consciousness, is supported by Consciousness. The basis is Consciousness. Consciousness is The Absolute (Brahman).
4. He, having realized oneness with Pure Consciousness, soared from this world and having obtained all desires in yonder heavenly world, became immortal—yea, became immortal.

References:

1. Grimes, John (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. Albany: State University of New York Press
2. Nikhilananda, Swami (1956). The Upanishads: Volume III - Aitareya and Brihadāranyaka. New York, New York: Harper & Brothers Publishers

Mahāvākya | Great Saying

Mahavakya

Mahāvākya (IAST)
Translation: "Great Saying"

A Concise Dictionary of Indian Philosophy
Sanskrit: महावाक्य
Transliteration: Mahāvākya
Translation: "Great Saying"
Definition:

1. They are the Great Sayings of the Upaniṣads. Traditionally, they are four in number: Prajñānam Brahma, which occurs in the Aitareya Upaniṣad of the Ṛg Veda; Ayam Ātmā Brahma, which occurs in the Māṇḍūkya Upaniṣad of the Atharva Veda; Tat Tvam Asi, which occurs in the Chāndogya Upaniṣad of the Sāma Veda; and Aham Brahmāsmi, which occurs in the Bṛhadāraṇyaka Upaniṣad of the Yajur Veda.
2. Advaita Vedānta says that the Mahāvākyas posit the essential identity between the individual and the Absolute. Some Advaitins say that this knowledge by itself can cause direct understanding while others hold that it is only by meditating on the meaning of the Mahāvākya (and not the mere hearing) that cognition occurs.
3. Viśiṣṭadvaita Vedānta also says that the Mahāvākya's import is to affirm the identity of the individual with Brahman. However, unlike Advaita Vedānta, the unity means that individual souls are eternal with God and not external to God. The souls and the world are real and distinct, but they are included as parts within the one Absolute. Distinction is not denied but, at the same time, the organic unity of the whole is affirmed.

Sanskrit: अयमात्मा ब्रह्म
Transliteration: Ayam Ātmā Brahma
Translation: "This Self is The Absolute"
From Māṇḍūkya Upaniṣad, Verse 2

Sanskrit: प्रज्ञानम् ब्रह्म
Transliteration: Prajñānam Brahma
Translation: "Consciousness is The Absolute"
From Aitareya Upaniṣad, Part 3, Chapter 1, Verse 3

Sanskrit: तत्त्वमसि
Transliteration: Tat Tvam Asi
Translation: "Thou Art That"
From Chāndogya Upaniṣad, Chapters 8-16

Sanskrit: अहम् ब्रह्मास्मि
Transliteration: Aham Brahmāsmi
Translation: "I Am The Absolute"
From Bṛhadāraṇyaka Upaniṣad, Part 1, Chapter 4, Verse 10


Reference:

1. Grimes, John (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. Albany: State University of New York Press