वेदो नित्यमधीयताम् ।
तैसा वेदप्रतिपाद्य जो ईश्वरु । तो होवावयालागी गोचरु । श्रुतिचा निरंतरु । अभ्यास करणे ।। (ज्ञा. १६-१०३)
The Vedas (Advait Vedant) constantly point towards the supreme reality. For Ishwar (Brahman) to manifest in one’s experience, one must continuously study and apply the teachings in the Vedas (Shruti). The goal of human life is to realize this supreme reality. And the definite means to achieve this goal is the study of the Shruti (the Vedas).
Shrimad Adi Shankaracharya and Dnyaneshwar Mauli both emphasize the continuous study of the Vedas to achieve the goal of human life. There are four Vedas: Rigveda, Yajurveda, Samaveda, and Atharvaveda. The Vedas contain innumerable statements best described as “अनंता है वेदाः।”- the Vedas are truly limitless.
However, considering the limitations of a human lifespan, it is not possible to study all the Vedas in one lifetime. Therefore, the Rishis (seers) wisely selected just four meaningful statements from the four Vedas and instructed seekers and students to deeply reflect on these statements. These four statements from the four Vedas are called Mahavakyas (Great Statements). They are as follows:
| Ved | Mahavakya | Upanishad |
|---|---|---|
| Rigved | Consciousness is Brahman | Aitareya |
| Yajurved | I am Brahman | Brihadaranya |
| Samaved | You are that | Chandogya |
| Atharvaved | This Self is Brahman | Mandukya |
When one reflects on the meaning and essence (tatparya) of each Veda’s Mahavakya, it is considered equivalent to having reflected on the entire meaning of that Veda. Such is the power of the Mahavakyas in the Vedas.
Adi Shankaracharya has summarized the core and invaluable teachings of the four Vedas in just half a verse.
ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः ।(Brahman is real, the world is an appearance, and the Jiva (individual) is nothing but Brahman.)
The same fundamental principle is upheld by these four Mahavakyas. This means that through deep reflection on the intended meaning of the Mahavakyas, one can experience that the individual Jiva is nothing but the Brahman itself.
The Vedas contain innumerable statements. Besides the above four Mahavakyas, many other useful statements convey the important principles. Such statements are called “Avantara Vakyas” (Supplemental statements). Besides conveying important and practical doctrines, these Avantara Vakyas also present the highest ideals for both worldly and spiritual life. When these ideals are properly contemplated and lived, one experiences the deep satisfaction of a meaningful life. The saints have also expressed this same desire as follows:
अवघाची संसार सुखाचा करीन। आनंदे भरीन तिही लोक । – ज्ञाने.
(I shall make the worldly life joyful and also fill the three Lokas with bliss.)
The overarching goal is to attain direct knowledge through contemplation of the Mahavakyas. But to achieve this goal, one must follow the path that is laid out by the Avantara Vakyas.
The Mahavakyas only declare that the individual Jiva is of the nature of Brahman. The Avantar Vakyas, however, expound the Brahman in absolute (Swarup-Lakshan) and relative (Tatastha-Lakshan) terms. They provide very useful guidance to lead a life progressing towards experiencing supreme reality. Now, let us examine some of these Avantar Vakyas and their usefulness.
सत्यं ज्ञानमनन्तं ब्रह्म । – तैत्तिरीय २-१
What is the nature of Brahman? Shruti explains that Brahman is an absolute existence (Sat = Satyam). It is pure consciousness (Jyanam), meaning self-luminous consciousness.
And it is infinite (Anantam). Infinite means that which has no limitations of space, time, or objects. A further description of Sat is that Brahman’s existence is unnegatable and eternal – unaffected across three periods of time (past, present, or future). In fact, Brahman is beyond the verbal expression as the Shruti states: “यतो वाचो निवर्तन्ते।” – तैतिरीय. २-४.(from where the words retire.)
Nevertheless, Shruti employs the most appropriate, carefully chosen words available to convey, as closely as possible, the nature or essential characteristics (swarupa-lakshan) of Brahman through affirmative statements, like the above-mentioned one.
एकमेवाद्वितीयम् । – छां. ६-२१
Brahman is the only One, without a second.
The Chandogya Upanishad has also articulated the essential nature of Brahman through its intrinsic characteristics as “Ekam” – meaning absolutely the only One, “Evam” – Brahman alone truly exists, and it is “Advitiyam” – no second entity exists comparable to Brahman. The above Avantar Vakyas serve as a guide in attaining indirect knowledge of Brahman. (Paroksha Dnyan – theoretical knowledge).
सन्मूला: सोम्येमा: सर्वा: प्रजा: सदायतना: सन्त्विष्ठा: ।। – छां.
All beings are rooted in ‘Sat’ in Brahman. Everything originates from it, is sustained in it, and merges back into it.
Meaning: O beloved child (Svetaketu), the creation, sustenance, and dissolution of all these beings (human beings and non-human) takes place in ‘Sat’ alone. Sat means Brahm, which is the refuge and support of all beings, living and non-living. All beings dwell in that, and all the creation is nothing apart from it.
From this arises the development of a non-dual perspective. Those who have practiced spiritual discipline and attained realization have described their experience as follows.
आचार्यवान् पुरुषो वेद । – छां. ६-१४-२
Meaning: With the grace of Sadguru, a seeker attains direct realization of Sat (the ultimate reality). He comes to truly know the essence of Being.
तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत् । – मुंडक १-२-१२
Meaning: To realize the Supreme Self (Brahman), one must surrender to a Sadguru alone (wholeheartedly follow the Sadguru’s teaching and advice).
The above supplemental Vedic teachings emphasize that Knowledge of Brahman is rooted in devotion to the Guru.
Without the grace of a Sadguru, Self-realization cannot be attained.
नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन । यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनुं स्वाम्।। कठ. १-२-२३; मु. ३-२-३
Meaning: The Self is neither attained by lectures, nor by mere intellectual study, nor by repeated listening. The Self is revealed only to the one who receives the Grace of the Self. In short, realization requires the combined grace of Shastra, Guru, and Atman.
यथा सोम्येकेन मृत्पिण्डेन सर्वं मृण्मयं विज्ञातं स्याद्वाचारम्भणं विकारो नामधेयं मृतिकेत्येव सत्यम्।। छां. ६-१-४
Meaning: Just as, by knowing a lump of clay, all clay objects are also known, because in all clay pots, clay alone is the real substance. The pots are merely modifications (vikaras) of clay, and all such modifications are only in name & form. The only reality is clay. Modification is an effect, and all effects are, in essence, nothing but their cause.
From this Avantara Vakya, we understand that God is both the material and efficient cause. This statement helps seekers conclude that just as knowing clay makes all clay pots known, similarly, by knowing one Paramatma, the entire universe (which is an appearance in Paramatma with names and forms) becomes (as good as) known. From this, we receive the message: one must only strive for the realization of Paramatma, for in knowing Him, all is known.
नेह नानास्ति किंचन। कठ.
Meaning: There is absolutely no multiplicity in Brahman. One who perceives multiplicity is under delusion.
This Avantara Vakya systematically refutes all forms of plurality and teaches that everything is nothing but Brahman. The saints have also supported this truth .”भरला भगवंता हरि दिसे।” – ज्ञाने. माऊली (I see (experience) Hari (God) densely packed in everything” – Dhyaneshwar Mauli), “रिता ठाव या राघवेविण नाही।” – समर्थ रामदास (“There is not even a iota of place where Raghava (God) is absent.” – Samartha Ramdas Swami), तुका म्हणे आम्हा देखतची नाही। देवावाणी काही दुसरे ते ।। – तुका.
(Tukaram Maharaj says that “I don’t see anything apart from God (Paramatma).”)
एकधेवानुद्रष्टव्यम् । बृह. ४-४-२०
Meaning: Paramatma (Supreme Self) should be viewed as indivisible and homogeneous, like the space. This supports the message conveyed by the above Avantar Vakya (supplemental statement)
Worldly people have a great desire for wealth. Many don’t even hesitate to commit sins to acquire wealth. Following Avantar Vakyas, they offer direct moral instruction for people like us.
न विनेण तर्पणीयो मनुष्यः ।।। – कठ. १-२-२७
मा गृध: कस्यस्विद्धनम् । – ईशावास्य १
अमृतत्वस्य तु नाशास्ति वितेनेति । – बृह. ४-३-२
Meaning: The first Avantara Vakya states that no matter how much wealth a person earns, he never is content.
The second Avantara Vakya asks a fundamental question: who does all this wealth belong to? (All wealth belongs to Kubera, the Lord of Wealth.)
The third statement indicates that one should not remain under the false impression that wealth can help attain God. Though all material things can be obtained through wealth, the above Avantara Vakyas guide us to cultivate dispassion (or detachment) from wealth.
यो वै भूमा तत्सुखं नाल्पे सुखमस्ति । – छां. ७-२३-१ यो वै भूमा तदमृतमथ यदल्पं तन्मर्त्यम्। – छां. ७-२४-१
Meaning: Only the ultimate reality—Brahman—is Bliss. Whatever is finite or limited cannot remain blissful. Bhuma means the supreme, all-pervading Brahman.
That which is Bhuma (Brahman) is immortal in nature. Whatever is finite (limited, confined) is mortal, meaning perishable.
This Avantara Vakya teaches that to attain everlasting bliss, one should seek only Brahman, because everything else is perishable (small, limited).
परस्य शक्तिविविधैव श्रूयते स्वाभाविकी ज्ञानबलक्रिया च । – श्वे. ६-८
Meaning: The inherent divine power (Shakti) of the Supreme Lord — manifesting as knowledge, strength, and action — is described as manifold. Since the Paramatma is endowed with these divine energies, the above supportive statement conveys that He alone is to be worshiped.
न तत्र सूर्यो भाति न चंद्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः। तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ।। – कठ. २-२-१५; मु. २-२-१०; श्वेता. ३-१४
Meaning: Neither the light of the sun, nor the moon, nor the stars can illumine the Self; then how can it be illumined by mere lightning or earthly fire? It is That (Brahman) alone that shines, and through It light all this shines.
This Avantara Vakya teaches that Paramatma is self-luminous. He is ever-illumined by nature; everything else is illumined by It.
In this way, reflecting on the Avantara Vakyas provides invaluable guidance to the seeker to perfect the fourfold discipline of spiritual practice (required to become eligible for the study of Vedanta). Then the seeker enters deeper (inner) practices of studying (shravana), reflecting on the teachings (manana), and deep meditation (nididhyasana). With the grace of the Sadguru, the seeker eventually becomes the sovereign of the kingdom of bliss— attaining self-realization (atma-saksatkara).”
Even in the context of worldly life, the Avantara Vakyas help one remain on the righteous path. Thus, the seeker attains the highest possible gain in both worldly and spiritual life — the eternal bliss of Self-realization, beyond which there is no greater attainment (यल्लाभात् नापरो लाभ: ।). Such is the power of reflecting on the Avantar Vakyas!
May all sincere seekers attain such eternal bliss through contemplation of the Avantara Vakyas of the Vedas — with this prayer to Paramatma, I conclude these words.
|| thus, blessing upon all ||
