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LESSON 18

Tat Tvam Asi

ITH THE UPDHIS or the qualifying conditionings of the microcosm or

the individual gross, subtle and causal bodies, the Sat-Cit-nanda

(Existence-Consciousness-Bliss) Principle assumes the role of the finite, limited,

suffering and ignorant jva; and with the updhis of the macrocosm or the
entire cosmos, the same Sat-Cit-nanda assumes the role of the infinite,
unlimited, almighty and omniscient Lord vara. When the mahvkyas
declare the identity between jva, the individual, and vara, the Lord, they
have no motive to equate them at the level of their updhis; rather, the
mahvkyas seek to establish that both vara and jva have the identical core
or substratum, the pure Sat-Cit-nanda (Existence-Consciousness-Bliss)
Principle. One may reword and state this identity between jva and vara in
terms of tman and Brahman: The Sat-Cit-nanda core of the jva, termed
tman, and the Sat-Cit-nanda core of vara, termed Brahman, are one
and the same.
The previous lesson focussed on the conceptual details as well as the logic
involved in arriving at this identity between vara and jva1. In this lesson,
we shall take up for study the interpretative and linguistic tools that are essential

1. This lesson is closely linked to the thought flow of Lesson 17 tman is Brahman. Students are
advised to revise this lesson before they embark upon studying the present lesson. This lesson has
many new concepts and is fraught with technical jargon. What is not clear in the first reading will
become clearer as one reads again. Even after repeated study, if you find the lesson difficult to
understand, you may opt to answer only those questions that you are comfortable with.

Lesson 18

to understand how the mahvkya Tat tvam asi has the identity between
tman and Brahman as its theme.

Sentence Analysis
The mahvkya Tat tvam asi is found in the sixth chapter of the Chndogyaupaniad. Herein, i Uddlaka instructs his son and student vetaketu about
the nature of Brahman and concludes the teaching by pointing out the identity
between the Self and the supreme Lord with the declaration Tat tvam asi
(That thou art). vetaketu, wanting to fully comprehend the deeper significance
of this teaching, requests further clarifications, and i Uddlaka with various
interesting examples, similies and metaphors brings home to vetaketu the
nature of the identity between the Self and Brahman. All together, the
mahvkya Tat tvam asi is declared nine times, making the sixth chapter of
the Chndogya-upaniad stand out as one of the finest masterpieces of Upaniadic
literature.
The sentence Tat tvam asi is made up of three words (padas) tat, tvam
and asi.
In Sanskrit the word tat (tat-pada) is the third person singular pronoun

which means that.

The word tvam (tvam-pada) is the second person singular pronoun and

means you (or thou in archaic English).

The word asi (asi-pada) is the verb of the sentence which means are (or

in the archaic English art). This asi denotes the identity (aikya) between
tat and tvam and is hence called aikya-pada or the word that
signifies oneness.
Thus the sentence Tat tvam asi means That you are or to state it in archaic
English equivalent, That thou art. One may represent Tat tvam asi
mathematically as tat = tvam, wherein the word asi is represented by =, the
equal to sign.

Tat Tvam Asi

Meaning of Tat
The word tat, literally meaning that, stands for vara, the Lord of the
universe2. vara, by definition, is the Existence-Consciousness-Bliss Principle
(Sat-Cit-nanda-vastu) with the macrocosm conditioning (samai-updhi) of
the jagat or the entire cosmos, that is the whole gross world of names and
forms, the entire subtle world of thoughts and the total causal world of vsans.
One may describe tat mathematically as: Tat (vara or Lord) = ExistenceConsciousness-Bliss Principle + macrocosm conditioning.
Being endowed with the macroscom conditioning3, the Lord exhibits the
characteristics of omniscience (sarvajatva), omnipotence (sarvevaratva) and
so on. The Lord, from the perspective of being the supreme creator and
dissolver of the universe, is known to be different or apart from oneself
(paroka); the very word tat (that) is grammatically in the third person
singular and expresses the sense of difference and distance between oneself
and the Lord. akarcrya in his composition Vkya-vtti (verse 45) explains
the vcyrtha or the direct meaning of this tat-pada (word tat):
mayaepaixjRg*aein> svR}Tvaidl][>,
paraeyzbl> sTya*aTmkStTpdaix>.
myopdhirjagadyoni sarvajatvdilakaa,
prokyaabala satydytmakastatpadbhidha.
The direct meaning of the term tat is the Existence Principle, which is
endowed with the conditioning of my (i.e. the total causal world and by
implication the total gross and subtle world also), which is the cause of the
universe, which is described as omniscient and which is considered as apart
from oneself (i.e. mediately known).

2. Since the Sanskrit word tat is a pronoun, as per the rules of sentence interpretation, it has to
necessarily connote an immediately preceding noun. The immediately preceding key noun in the
context of the Chndogya-upaniad is the Lord Himself.
3. The macrocosm conditioning has the predominance of sattva.

Lesson 18

Meaning of Tvam
The word tvam literally means you. In its general context4, the word tvam
stands for the listener, to whomsoever this mahvkya is bestowed upon.
Tvam thus stands for the sasr jva or the transmigrating individual. The
jva, by definition, is the Existence-Consciousness-Bliss Principle with the
microcosm conditioning (vyai-updhi) of the individual gross, subtle and
causal bodies. Thus tvam can be mathematically represented as: Tvam (jva
or individual) = Existence-Consciousness-Bliss Principle + microcosm
conditioning.
The jva has characteristics that are altogether dissimilar to vara, such as
incomplete knowledge (alpajatva), being under the control of my and so
on5. This jva is experiened as aham (I) and is always felt directly (aparoka)
as oneself. akarcrya in Vkya-vtti (verse 44) gives the vcyrtha or the
direct meaning of the tvam-pada (word tvam):
AalMbntya==ait yae=SmTTyyzBdyae>,
ANt>kr[siMbaex> s TvMpdaix>.
lambanataybhti yosmatpratyayaabdayo,
antakaraasambhinnabodha sa tvampadbhidha.
That which is conditioned by the subtle body (and by implication the gross
as well as the causal body), and which is the object of the idea and word I,
is the direct meaning of the word tvam.

Asi Identity between Tat and Tvam

We have so far seen the vcyrtha, that is the direct or literal meanings of the
words tat (that) and tvam (you) as vara (Lord) and jva (individual)
respectively. The unity between these two, as indicated by the word asi,
seems at first sight improbable, for vara and jva have altogether different
4. In the specific context of the Sixth Chapter of the Chndogya-upaniad, the word tvam or you
stands for the disciple vetaketu.
5. The microcosm conditioning has the natural predominance of impure sattva (malina-sattva);
hence the jvas qualities such as incomplete knowledge and being under the control of my.
4

Tat Tvam Asi

characteristics such as varas complete knowledge as against the jvas

limited knowledge, varas unlimited power versus the jvas limited power
and so on.

akarcrya, in his composition Vivekacmai (verse 242), gives a few striking examples to
bring out the salient differences between vara and the jva.
......o*aetaNvaeirv raj&Tyyae> kpaMburaZyae> prma[umevaeR>.
......khadyotabhnvoriva rjabhtyayo kpmburyo paramumervo.
These two, jva and vara, are of mutually opposed characteristics, like the glow-worm and the
sun, the servant and the king, the well and the ocean, and an atom and the huge Meru mountain.
The glow-wormsun example, being in the context of effulgence, is from the perspective of jvas
limited knowledge versus varas unlimited knowledge.
The kingservant example is in the context of vara being the controller and the jva being the
controlled.
The wellocean example is in the context of limited joy as against unlimited bliss; the jva
experiences incomplete and impermanent happiness alloyed with pain and sorrow while vara
enjoys unlimited Bliss unsullied by any kind of sorrow or pain whatsoever.
The atomearth example is with respect to the jvas limited pervasiveness versus varas allpervasiveness.

Lakyrtha
It is clear from the above discussion that the direct meaning of the word tat
which is vara, the Lord, and the direct meaning of tvam, which is jva, the
individual, are incompatible for arriving at a cogent meaning of the mahvkya
Tat tvam asi. When the direct meanings of the words are incompatible for
arriving at a cogent or sensible meaning of a sentence, one takes recourse to
the implied or intended meaning of the words (to arrive at the cogent meaning
of the sentence).
We can illustrate this with an example. Take the sentence: Mac kroanti
The galleries are noisy. Since the inert galleries cannot make noise, we
5

Lesson 18

construe the meaning of the word galleries as people in the galleries. This
secondary meaning, people in the galleries, which is not the direct meaning
(i.e. primary meaning or literal meaning) of the word galleries and, yet, at the
same time, is connected with the words direct meaning, is termed the words
implied meaning or intended meaning. In Sanskrit linguistics, the term used
to denote the direct meaning of a word is vcyrtha and the term used to
denote the implied meaning of the word is lakyrtha.
Why do we say that the implied meaning or intended meaning of a word
will always be connected with its direct meaning? Note that the implied
meaning of the word gallery is people in the gallery and not, say, people in
the factory or children at school. Thus the lakyrtha or implied meaning of a
word fulfils the dual criteria of not being the direct meaning and at the same
time being related to the words direct meaning. akarcrya in his work
Vkya-vtti (verse 47) explains the nature of lakyrtha or implied meaning:
manaNtrivraexe tu muOyawRSy pirhe,
muOyaweRnaivnaUte tIitlR][aeCyte.
mnntaravirodhe tu mukhyrthasya parigrahe,
mukhyrthenvinbhte prattirlakaocyate.
In the case of inconsistency with other evidences in accepting the direct
meaning of the word, the meaning connected with the direct meaning
is considered as the words implied or intended meaning.

The lakyrtha or implied meaning of words could be derived through one of

following three methods of implications7:
(1) Jahat laka
(2) Ajahat laka
(3) Bhgatyga-laka
7. By the term method of implication is meant the manner by which one derives the implied meaning
of a word. In the science of sentence interpretation, the method of implication is termed lakavtti.
6

Tat Tvam Asi

Since the literal or direct meaning of the words tat and tvam do not
enable us to arrive at a cogent meaning of the sentence Tat tvam asi, we are
forced to take recourse to the implied meanings of tat and tvam. The question
at hand is, which of the methods of implication mentioned earlier is applicable
to arrive at the implied meanings of the words tat and tvam? We will
presently study each of the implications and discover for ourselves the right
method for arriving at the right implied meanings of tat and tvam.

Jahat Laka
In this method of implication, the word totally gives up its direct meaning
and signifies a meaning that is related to its direct meaning. The following is
the definition of jahat laka given by Svm Brahmalna Muni in his
composition Vednta-sudh.
zKyaw y sNTyJy tTsMbiNxtya=pr>,
AwR> tIyte t jhtIl][a mta.
akyrtha yatra santyajya tatsambandhitaypara,
artha pratyate tatra jahatlaka mat.
When the word totally gives up its literal meaning and connotes an implied
meaning that is related to its literal meaning, then it is a case of jahat
laka.
Vedntic texts explain jahat laka with the following example. An
individual who wants to reach a particular hamlet enquires from a passer-by:
Kutra ghoa Where is the hamlet? The passer-by replies: Gagy ghoa
The hamlet is on the Ganges.
Ganges is a river a mass of flowing water; and hence there is no possibility
of a hamlet that is abundant with houses, people, trees, cows and so on staying
on the Ganges except, say, on a boat or some such thing which can float. Thus
we find that the vcyrtha (direct meaning) of the word gag, which is the
flowing river, is incongruous and inappropriate to construe a sensible meaning
of the sentence. When the direct meaning thus fails to give a cogent meaning
7

Lesson 18

of the sentence, we take recourse to the words implied meaning or lakyrtha.

In this case, the vcyrtha or direct meaning of the word gag, that is the
river a mass of flowing water, is totally given up and the word gag is
taken to imply its banks (tra). This tra (bank) is the lakyrtha or implied
meaning of the word gag. The sentence Gagy ghoa The hamlet is
on the Ganges is now understood as Tre ghoa The hamlet is on the banks
(of the Ganges). This meaning of the sentence, now arrived at through the
implied meaning of the word gag as banks, is quite appropriate and
rationally sound, since a hamlet can definitely exist on the banks, which unlike
the flowing river is stable land.
Note that in this type of implication, the flowing River Gag, that is the
vcyrtha or direct meaning is totally dropped and the earthy banks, which
have an absolutely different nature from the River Gag8 is taken to be the
lakyrtha or implied meaning of the word gag. This kind of implication,
wherein the word gives up its vcyrtha or direct meaning fully and implies
something different from its vcyrtha, is termed jahat laka. Jahat laka
is translated as implication by exclusion (jahat - excluding; laka implication), that is the implied meaning in this method is arrived at by totally
excluding the words literal meaning.

Jahat Laka Inadmissible

Jahat laka is inadmissible for construing the mhvkya Tat tvam asi.
This is because there is no need to renounce totally the complete vcyrthas or
literal meanings of tat and tvam for construing the meaning of the
mhvkya Tat tvam asi.
To explain:
The vcyrtha or direct meaning of the word tat is vara, the Lord. By

definition, vara is the Sat-Cit-nanda (Existence-Consciousness-Bliss)

8. Ganges is water but bank is land. Water flows and is unstable but banks dont flow and are firm.

Tat Tvam Asi

Principle endowed with macrocosm conditioning. vara = Sat-Citnanda Principle + macrocosm conditioning.
The vcyrtha or direct meaning of the word tvam is the jva, the individual.

By definition, jva is the Sat-Cit-nanda (Existence-Consciousness-Bliss)

Principle endowed with the microcosm conditioning. Jva = Sat-Citnanda Principle + microcosm conditioning.
There is contradiction only in the conditioning portion (updhi portion)

of vara and jva varas macrocosm (samai) conditioning versus jvas

microcosm (vyai) conditioning.
Notwithstanding the difference in their conditioning, the Sat-Cit-nanda

portion remains common to both vara and jva.

That being the case, in order to arrive at the identity between vara and

jva, as enunciated by the mahvkya Tat tvam asi, only the contrary
portions, that is the conditioning or the updhi portion of vara and jva
need to be rejected, not the whole vara and jva (that are inclusive of
the Sat-Cit-nanda Principle) as advocated by jahat laka.
To summarise: A book can rest on a table; but a hamlet cannot rest on flowing
water. Therefore, the whole vcyrtha (literal meaning) River Gag had
to be dropped. But this type of total rejection of the vcyrtha is not required
in the case of the mahvkya Tat tvam asi as there is no total contradiction
between vara, the vcyrtha of the word tat, and jva, the vcyrtha of the
word tvam. Hence, jahat laka or excluding-implication is not of use in
deriving the meaning of the mhvkya Tat tvam asi.

Ajahat Laka
After placing the food on the dining table, the mother instructs her son, Dont
allow the dog to come near the food. Here, the word dog by implication
also includes cat, crow, or, for that matter, any being that may want to stealthily
eat the food. Note that the word dog while implying other creatures like cat,
does not exclude its primary meaning of dog. In other words, the literal
9

Lesson 18

meaning of the word dog is not abandoned even while construing its implied
or intended meaning. This kind of implication is termed ajahat laka.
Unlike jahat laka, wherein we arrive at the lakyrtha (implied meaning)
by renouncing the vcyrtha (direct meaning), in ajahat laka, we arrive at
the lakyrtha by retaining the vcyrtha and then adding a new component
that is obviously related to the vcyrtha. Thus, the resultant lakyrtha contains
the original element of the words vcyrtha along with its related new element.
Svm Brahmalna Muni defines ajahat laka in Vednta-sudh:
vaCyawRsiht< y tTsMbiNxtya pun>,
ivze;awRpir}anmjh][a tu sa.
vcyrthasahita yatra tatsambandhitay puna,
vierthaparijnamajahallaka tu s.
Ajahat laka is the case wherein the implied meaning is arrived at by
adding on to the direct meaning a special meaning related to the direct
meaning.
Vedntic texts explain ajahat laka using the following example. While
visiting a stable or a horse race, one hears the statement: oa dhvati The
red runs. In this sentence, the vcyrtha (direct meaning) of the word red
(oa) is the property of redness (oatva). But how can properties such as
redness, whiteness, greenness and blueness exist independently, let alone run.
Properties require a substratum to reside. Since in the sentence oa dhvati
The red runs, there is a logical inconsistency of the mere property, that is
redness running, we are forced to take recourse to implication for construing
a cogent or sensible meaning of the sentence.
Horse (ava) is related to redness (oatva) by contextually being its
substratum since this sentence was heard in the stable. This enables us to
derive the implied meaning (lakyrtha) of the word oa red as oa
ava red horse. Thus, an utterly new component horse (ava), is added to
the words vcyrtha redness (oatva) without abandoning the vcyrtha
10

Tat Tvam Asi

of redness, to derive the lakyrtha. Thereafter, the sentence oa dhvati

The red runs is construed as oa ava dhvati The red horse runs. This
kind of implication is called ajahat laka or implication by non-exclusion
(ajahat - non-exclusion; laka - implication) because the vcyrtha is not
excluded while constructing the words lakyrtha9.

Ajahat Laka also Inadmissible

We have studied how in the case of ajahat laka, the entire vcyrtha or
direct meaning is retained and a new related component is added to the
vcyrtha so as to arrive at the lakyrtha or implied meaning. This ajahat
laka is also not suitable for construing the mahvkya Tat tvam asi,
because, as long as the whole vcyrthas of tat-pada and tvam-pada, which
are vara and jva, are retained, notwithstanding the addition of a new
component to their respective vcyrthas, the inherent contradiction between
them will continue to exist without being reconciled.

Thus both jahat laka and ajahat laka are inadmissible for arriving at
the identity of the tman and Brahman declared by the mahvkya Tat tvam
asi. We shall now embark on the study of the third type of implication the
bhga-tyga-laka. The study of the first two types of implication has
prepared the ground for an easy understanding of the bhga-tyga-laka.
Through this third type of implication, we will be able to derive the right
implied meanings of the words tat and tvam and thus arrive at the identity
between tman and Brahman as declared by the mahvkya Tat tvam asi.

Bhga-tyga-laka
Literally stated, bhga-tyga-laka means giving up a portion to arrive at
9. One may mathematically compare the lakyrtha arrived at by jahat laka and ajahat laka
as follows:
Lakyrtha by jahat laka = new component related to vcyrtha vcyrtha
Lakyrtha by ajahat laka = new component related to vcyrtha + vcyrtha

11

Lesson 18

the intended or implied meaning (bhga - portion; tyga - giving up; laka
- implication). As we shall see below, herein we arrive at the implied meaning
by giving up only that portion of the vcyrtha or literal meaning alone which
contradicts the words true intent even while retaining the non-contradictory
portions. The example given in Vedntic texts to elucidate bhga-tyga-laka
is: Sa aya devadatta This is that Devadatta.
This example may be explained through the following story. In Mumbai, I
was introduced by a mutual friend to a person by name Devadatta10. Devadatta
was tall, had a prominent pointed nose, a noticeable squint, and was attired in
Western apparel. In the course of our friendly chat, Devadatta mentioned that
he would be going to Tirupati 11 temple for darshan of Lord Balaji. As it
happened, we too (the common friend who had introduced me to Devadatta,
and I) had plans to go to Tirupati on the same day and we hoped to meet
Devadatta there.
In Tirupati, as we were waiting for the darshan, we noticed a person with
clean shaven head and face, in traditional attire dhothi, chandan (sandal
paste) smeared on his forehead, standing at a little distance from us. My friend
pointing at him exclaimed, Look! Devadatta is here. Seeing my puzzled
face, my friend clarified, Sa aya devadatta This is that Devadatta!
Recognising his prominent pointed nose, squint eyes and other features, an
immediate knowledge dawned on me too, Sa aya devadatta This is that
Devadatta a knowledge born from my perception of the inherent unity
between the two Devadattas the That-Devadatta of Mumbai and the ThisDevadatta in Tirupati. The method by which I come to recognise a single
Devadatta from these two Devadattas is termed bhga-tyga-laka. The
following analysis will help us to understand the same.

10. Devadatta, Somadatta, Yajadatta and Brahmadatta are names given in Vedntic texts as
examples of individuals.
11. Located in South India in the state of Andhra Pradesh, renowned for its Venkatesvara or Balaji
temple, is the temple town of Tirupati.
12

Tat Tvam Asi

The word sa or that refers to the Mumbai Devadatta the Devadatta

who is bearded and attired in Western apparel. This Mumbai Devadatta is
the vcyrtha or direct meaning of the word sa (that).
The word ayam or this refers to the Tirupati Devadatta the Devadatta
who is clean shaven and in traditional attire. This Tirupati Devadatta is
the vcyrtha or the direct meaning of the word ayam (this).
Both the Mumbai Devadatta and the Tirupati Devadatta are seemingly
different, for they both dont look alike; one may even miss their oneness
if one does not focus on their inherent oneness.
To understand the identity between the Mumbai Devadatta and the Tirupati
Devadatta, as declared by the sentence This is that Devadatta, one has
to mentally drop the contradictory aspects (viruddha-bhga) of both Mumbai
Devadatta and Tirupati Devadatta, such as the beard and moustache as
against the clean-shaven head and face, the Western apparel as against
traditional Indian attire and see the oneness of the individual Devadatta12,
who is common in both the Mumbai Devadatta and the Tirupati Devadatta.
The individual Devadatta, which is the non-contradictory aspect of the
Mumbai Devadatta and Tirupati Devadatta, is the lakyrtha or implied
meaning of both the words sa (Mumbai Devadatta) and ayam (Tirupati
Devadatta). In this way, we recognise, through the statement Sa aya
devadatta This is that Devadatta, the oneness between the seemingly
different Mumbai Devadatta and Tirupati Devadatta.

A mathematical representation of the discussions we have had so far on the statement Sa aya
devadatta This is that Devadatta:
The vcyrtha or literal meaning of sa (that) = Mumbai Devadatta
The vcyrtha or literal meaning of ayam (this) = Tirupati Devadatta
The lakyrtha or implied meaning of sa = Devadatta
12. The long pointed nose, the evident squint and such other features helps me to see the inherent
oneness between the Mumbai Devadatta and Tirupati Devadatta.

13

Lesson 18

The lakyrtha or implied meaning of ayam = Devadatta

... Sa = ayam

This method of arriving at the lakyrtha (implied meaning) by giving up the

contradictory aspects (viruddha-bhga) of the vcyrtha and retaining the noncontradictory aspects (aviruddha-bhga) is termed bhga-tyga-laka13.
Brahmalna Muni in Vednta-Sudh defines the nature of bhga-tyga-laka:
yEka<z< pirTyJya=pra<zae g&te=w sa,
agTyaga tu sMaea jhTyjhtI twa.
yatraika parityajyparo ghyatetha s,
bhgatyg tu samprokt jahatyajahat tath.
Bhga-tyga-laka is that manner of implication wherein a part of the
literal meaning is rejected and another part of it is retained.
We shall now see in detail how bhga-tyga-laka is employed in the
mahvkya, Tat tvam asi to arrive at the common lakyrtha (implied
meaning) of both the words tat and tvam, thus enabling us to understand
the identity between tman and Brahman.

Applying Bhga-tyga-laka in Tat Tvam Asi

The meaning of the mahvkya Tat tvam asi, as mentioned in the earlier
part of this lesson14, may be mathematically presented as:
Tat = tvam
We have on one side of the equation tat and on the other tvam. The
verbal form asi, which indicates the identity between them, is represented
by the mathematical symbol equal to. The vcyrtha (direct meaning) of
13. In bhga-tyga-laka, there is thus both the rejection and the retention of the vcyrtha the
contradictory part (viruddha-bhga) is rejected and the non-contradictory part (aviruddhabhga) is retained. Jahat connotes rejection and ajahat connotes retention. Since both these
are done to discover the lakyrtha, this type of implication is also termed jahat-ajahatlaka.
14. Refer to the paragraph Sentence Analysis.
14

Tat Tvam Asi

tvam (you) is the jva, the individual, and the vcyrtha (literal meaning) of
tat (that) is vara, the supreme Lord. But since vara and jva are different
in nature, the identity seems untenable15.
Vcyrtha of tat = vara
Vcyrtha of tvam = jva
From the perspective of the vcyrthas it is clear that vara = jva
Therefore, at the superficial level of the vcyrtha, the identity between
tat and tvam, that is vara and jva cannot be established. Just as we discard
the contrary aspects of the two Devadattas and arrive at the oneness between
them by focussing on the common aspects, here too, we arrive at the identity
between vara and the jva, the vcyrthas of tat and tvam, respectively,
by rejecting the contrary aspects of both of them.
What are the contrary aspects of vara (Lord) and jva (individual)? vara
is the Sat-Cit-nanda (Existence-Consciousness-Bliss) Principle with the
macrocosm conditioning of the total gross, subtle and causal bodies and the
jva is the Sat-Cit-nanda (Existence-Consciousness-Bliss) Principle with the
microcosm conditioning of the individual gross, subtle and causal bodies. These
definitions can be mathematically represented as:
vara = Sat-Cit-nanda Principle + macrocosm
Jva = Sat-Cit-nanda Principle + microcosm
The difference between vara and the jva is thus only in the updhi, that
is the conditioning portion macrocosm (samai) and microcosm (vyai)
and not in the Sat-Cit-nanda Principle portion. Since the updhis are
superimpositions mere appearances, just names and forms they deserve to

15. Jva is alpaaktimn possessing limited power, alpaja possessing limited knowledge,
paricchinna limited, ana lorded over, karmdhna dependent on karma, nityaaparoka known always as immediate, my-mohita deluded by my and bandhamokabhk enjoying both bondage and Liberation.
vara is sarvaaktimn all-powerful, sarvaja all-knowing, vibhu all-pervading, vara
lords over, svatantra independent, paroka known mediately, my one who wields
my and bandha-moka-rahita devoid of bondage and Liberation. (Refer to the Lesson 17
tman is Brahman, wherein these differences between the jva and vara have been delineated.)

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Lesson 18

be rejected. Devoid of these updhis16, vara is the Sat-Cit-nanda Principle

and so too is jva the very same Sat-Cit-nanda Principle. This Sat-Cit-nanda
Principle, the common factor in both vara and the jva, is the lakyrtha, the
implied or intended meaning of both the words tat and tvam. The identity
between tat and tvam, that is vara and jva, as declared by the mahvkya
Tat tvam asi is recognised only when we see both vara and jva from the
perspective of their common lakyrtha the Sat-Cit-nanda Principle.
To summarise and present the afore-mentioned discussion mathematically:
The lakyrtha or implied meaning of tat = Sat-Cit-nanda Principle
The lakyrtha or implied meaning of tvam = Sat-Cit-nanda Principle
Sat-Cit-nanda Principle = Sat-Cit-nanda Principle
tat = tvam

Conclusion
In the earlier lesson, we saw that the Sat-Cit-nanda Principle when considered
as the substratum of vara is called Brahman and the same Sat-Cit-nanda
Principle when considered as the substratum of the jva is called tman. The
mahvkya Tat tvam asi thus propounds the identity of tman and Brahman.
What does this actually mean in the concrete terms of actual day-to-day life?
It means this: All is the Self the whole cosmos is the Self. You, I, he, she, it
are all the Self alone. This is the vision of Advaita or Non-duality propounded
by the Upaniads. The actual Experience of this knowledge at the seat of
meditation destroys bondage once and for all and effects a paradigm shift in
our life. It is only then there is complete fulfilment and blessedness.
This lesson concludes Section Three of the Vednta Course.

16. When these updhis of vara and jva are falsified, there is no vara and no jva. When the
kingdom of a king and the shield of a soldier are taken away, there can neither be a king nor a
soldier. (Vivekacmai, verse 244). For the illusory nature of the conditionings, refer to the
subheading Difference between Jva and vara is Illusory in Lesson 17 (tman is Brahman).
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Tat Tvam Asi

Verses for Reflection

ttStu taE l][ya sulyaE tyaero{fEkrsTvisye,
nal< jhTya n twa=jhTya ikNtUyawaRiTmkyEv aVym!.
tatastu tau lakaay sulakyau tayorakhaaikarasatvasiddhaye,
nla jahaty na tathjahaty kintbhayrthtmikayaiva bhvyam.
Therefore, the two terms (vara or jva) should be carefully considered through
their indicative meanings in order to establish their absolute identity. Neither
the method of total rejection nor the method of complete retention will suffice.
One must reason by a combined process of both. (Vivekacmai of
akarcrya, verse 247)
s devdae=yimtIh cEkta ivxmazmpaSy kWyte,
ywa twa tvmsIit vaKye ivxmaRnuy ihTva.
s<ly icNmatya sdaTmnaero{fav> pircIyte buxE>,
@v< mhavaKyzten kWyte aTmnaerKE ymo{fav>.
sa devadattoyamitha caikat viruddhadharmamapsya kathyate,
yath tath tattvamasti vkye viruddhadharmnubhayatra hitv.
salakya cinmtratay sadtmanorakhaabhva paricyate budhai,
eva mahvkyaatena kathyate brahmtmanoraikyamakhaabhva.
Just as in the sentence This is that Devadatta, the identity expressed is arrived
at by eliminating the contradictory portions, so too it is in the statement That
thou art. Intelligent men should give up contradictory elements and recognise
the identity of vara and jva, by carefully taking note that the essence of
both is Knowledge Absolute. In hundreds of mahvkyas, the wise declare
this identity of Brahman and the Self. (Vivekacmai of akarcrya, verses
248 and 249)

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Lesson 18

Questions
I. Differentiate between
1. Vcyrtha and lakyrtha
2. Vcyrtha of tat and tvam
II. Write short notes on
1. Jahat laka
2. Ajahat laka
3 . Advaita
III. Answer briefly
1. Why is jahat laka inadmissible for construing a cogent sentence meaning
of Tat tvam asi?
2. Why is ajahat laka inadmissible for construing a cogent sentence
meaning of Tat tvam asi?
3 . Explain bhga-tyga-laka with the example of Sa aya devadatta.
IV. Answer in detail
1. Explain how bhga-tyga-laka is used to construe the meaning of the
mahvkya Tat tvam asi.

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