यद्वाचानभ्युदितं येन वागभ्युधते !
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते !!
May you know that alone to be Brahman, which is not revealed by speech (but) by which speech is revealed, and not this that people worship (as an object). (Kenopnisad 1.4)
The first line reveals primarily the pratyagatman, the inner self, that which is ear of the ear, etc., that which is neither known nor unknown, but the basis of both the known and the unknown. In the second line the inner self is pointed out as Brahman by saying tadeva brahma tvam viddhi, may you understand that is Brahman.
While Chandogya Upanisad says, “tat tvam asi” that (Brahman) you are,” here, the teacher Says “tad eva brahma tvam viddhi”, may you understand that alone to be Brahman.” That ‘you,’ is the eye of the eye, ear of the ear, etc, and which is neither the known nor the unknown. All these details make the meaning of tat very clear; it is you. Understand that consciousness alone to be Brahman which is you, in Whose presence you are aware of all these things. Brahman means limitless, the cause of everything-that from which everything has come, and unto which everything goes back. You are that Brahman.
Yada vaca anabhyuditam: That which is not revealed by the word. Anabhyuditam means na prakasitam, not objectified by a word. The vastu is not revealed as the direct meaning of any word. It is unlike the object ‘pot’ that is revealed by the word ‘pot’. However, the vastu is revealed by words through implication, after creating a context.
Yena vag abhyudyate: By whose presence a word comes to manifest. Here, we have to take into account all that is connected to a word-by whose presence alone a word is a word, a word is pronounced as a word, a word is heard, a word is understood. In the presence of the invariable pratyagatman alone a word is heard and its meaning understood. So too, it comes to manifest.
The word ‘vak’ can also be taken to mean the organ of speech. That caitanya, consciousness, which the organ of speech cannot objectify, but because of which it is able to function, is Brahman. This meaning is given here because a story is going to be narrated later, based upon this fact.
That vastu which is not revealed by a word, but because of which a word comes to manifest, is referred by the word, ‘tat’ which, in the context of the previous unfoldment, means ‘you’. The mantra exhorts you to understand tad vastu, that caitanya, to be Brahman.
The word Brahman is already arrived at in the language. It is derived from the root brh, in the sense of growth. Brhatvad brahma, that which is big or brhmanat brahma, that which is capable of growing into jagat. Both meanings are applicable here. The bigness here is aparicchinna, unrestricted. Hence, Brahman is ananta that Which is limitless-time-wise or space-wise.
An object is limited both in terms of space and time – previously it was not, now it is. Whereas, Brahman is unlike any object that exists in time and space. Space itself is paricchinna, limited. Even though space is relatively all-pervasive, it does not pervade Brahman. In fact, Brahman pervades space. That is why space is part of the jagat. Therefore, space also is mithya. It has kale-pariccheda, time-wise limitation, because it is collapsible, as we know from the experience of sleep. Brahman, being limitless, has no spatial or time-wise limitation – means it is not born, it is not gone, it does not grow, it does not decline.
Brahman is not a object, and so there is no vastu-pariccheda, object-wise limitation. Brahman sustains time and space, and .it sustains everything else that exists in time and space. No object enjoys an independent reality without the reality of Brahman. Therefore, every object is Brahman. This is the meaning of Brahman, that which is ekam eva advitiyam, one without a second.
Let us look at the word, advitiya, without a second. A second thing can cause three types of bheda, difference, to a given thing – sajdtiya, vijaatiya and svagata bheda. A coconut tree, for instance, is different from other trees within its own species. There are many coconut trees, and this is one of them. This is sajatiya-bheda, a limitation caused within one’s own species.
Then there is vijatiya-bheda. Vijati means something belonging to a different species. A tree, for instance, is different from the rocks, rivers, and so on. If the tee is a coconut tree, then there are varieties of trees like an areca nut tree, an oak tree, and so on that are different from the coconut tree. In the genus of coconut tree itself there is a dwarfed coconut tree, a hybrid coconut tree; there too, there are varieties. Things that come under botany, things that come under zoology, and [things that come under geology are all different. Within botany itself there are varieties of plants like a vine, a creeper, a small plant, a big tree and so on. A jati, species, keeps on dividing itself endlessly. But you can bring them all under one jati, one subject matter of botany, because they have certain commonness about them. The coconut tree is distinct from a dog that comes under zoology. This is called vijatiya-bheda, a limitation caused by things of different species.
Finally, there is svagata-bheda, difference within a given species. A given tree has varieties of differences within itself like the” leaves, the flower, the fruit, the trunk, and so on.
Taking one’s own body, one can see all these bhedas. It has sajatfya-bheda, because there are many human bodies. It has vijatiya-bheda, because it is different from the body of any other being, like a dog . and so on. Then, it has svagata-bheda, varieties within the body such as the head, shoulders, hands and so on, each one being different from the other.
All these bhedas are not there in Brahman. There is only one non-dual Brahman that is revealed by the sastra. All that is here is that Brahman. Since a second Brahman is not there, there is no sajatiya-bheda, limitation or difference caused by the same species. Further, as there is nothing other than Brahman, there is no vijatiya-bheda, limitation caused by a different species. Brahman is satya, and everything else is vikara, apparent modification, and hence mithya. Mithya cannot be counted along with satya. Brahman being non-dually one, and everything else being mithya, does not add to the one. In Brahman itself there are no parts and hence there is no svagata-bheda. Brahman is satyam jananam anantam. It is pure caitanya, consciousness, which is neither knower-known-knowledge but the truth of all the three.
Tad means pratyagatman, the inner self, consciousness. Tad is predicated here to Brahman. The subject matter pratyagatman has already been introduced, about which the teacher reveals something here. We do not really require a pramana to arrive at the existence of oneself. By drg-drsya-viveka, subject-object-analysis, we can come to know the subject, the self, is not subject to objectification. Recognizing this self-revealing consciousness is Brahman, is the result of veddnta-pramana.
Suppose I say, ‘tvam asi, you are,’ you do not get anything out of this sentence without knowing the predication. Tvam is the subject about which something is going to be revealed. Here, an akanksa, expectancy, is created to hear what the predication is; what is it that the speaker wants to convey about the subject? Suppose, I do not say anything after saying tvam asi, What does it mean? Each one, per his or her psychology, will read the silence. “You are,” creates, in the listener, an expectancy. The speaker fulfils the expectancy, communicating what he or she intends to convey, which is called vivaksa (the intention to say).
The subject, srotrasya srotram, is already introduced, but needs to be predicated. This is where pramana walks in to say, “tad eva brahma tvam viddhi – you understand ‘that’ to be Brahman.” That ear of the ear which is not objectified by the organ of speech, and because of which the organ of speech functions, is advayam brahma, non-dual Brahman, and that Brahman you are. That means there is nothing other than you; the thought is not other than you, the knower is not other than you, the object of thought is not other than you. Any other knowledge implies a knower-known difference. Here, the knower is you, the knowledge is you, and the known is you. That is the revelation.
The teaching is, “May you understand that to be Brahman.” There are no two entities here – yourself and Brahman. You are Brahman. If you are ignorant, well, Brahman makes that ignorance exist and known. Like anything else, this ignorance also is mithya. What does not exist by itself, but draws its existence from something else is mithya. Ignorance draws its existence from the same consciousness alone. Hence, ignorance is also mithya; it goes away in the wake of knowledge. Therefore, tad eva brahma tvam viddhi. Let there be no ignorance with reference to the fact of the self being consciousness, satyam brahma. That is the whole intention of the teaching.
That vrtti, the cognitive thought that takes place in one’s buddhi as a result of teaching, is known as akhandakara-vrtti, a cognition in which the knower-known-knowledge are resolved into one awareness. That means all the three are you.
Generally, a vrtti is the connecting link between the object of knowledge and the knower. When you say, “This is a pot,” pot is the object and you are the knower of the pot. The pramana-phala, the result of operating a means of knowledge, goes to you, the knower. Between you and the pot, the connecting link is tadakara-vrtti, the thought having the form of a pot. Akara means a form. A given thought assumes the form of the object it objectifies through perception, inference, words, or recollection.
You, the knower, look at the thought and say, “This is a pot.” That pot thought is called idam vrtti. You are the knower all the time. Therefore, you say, “I am the knower, and the whole world of objects is different from me.” With this kind of division in thoughts, you move around knowing different things in the world.
Now, you are told by the sastra, tad eva brahma tvam viddhi, understand that Brahman you are. That consciousness is Brahman which is the mind of the mind, without which there is no thought, there is no object of thought, and there is no knower.
Further, on analysis, you recognize that Brahman as the intelligent and material cause of the jagat. That means the whole creation is non-separate from Brahman. Therefore, your body is Brahman, your senses are Brahman, your mind is Brahman, the knower is Brahman, the cognition is Brahman; everything is Brahman. In this vision you recognize the invariable consciousness cit, as satyam brahma.
In other words, cit is sat. Once you say Brahman is satya, everything the knower-known-knowledge is Brahman. That means it is the whole. That is why it is called ananda or annanta. Being the whole, it is not an object of any of these words, but rather known more by implication. You are not in any way, anywhere, circumscribed, limited.
“That consciousness is Brahman” is the maha-vakya, a sentence revealing the oneness of you and Brahman.
In this mantra, there is also a negation of what is not Brahman. Brahman is generally understood as God, the cause of the world. People worship Brahman as Visnu, as Siva. Is that not Brahman? It is Brahman if you include yourself. That which includes both the subject and the object is Brahman. Nedam yad idam upasate: Not this, which people meditate upon.
Upasana means ‘people worship’. The sastra does not criticize or condemn upasana; on the contrary upasana is included. However, one should not construe that the form alone is Brahman. When a topic is considered, due respect is given to the topic. The consideration is showing respect.
Upasana is fine, but the upasya, one whom you Worship, includes you the upasaka too. If the upasya and the upasaka are one, then the upasana-phala, the ultimate result of worship, is gained; the payoff is recognizing the fact that both the updsaka and the upasya are sustained by one consciousness, Brahman, which is srotrasya srotram; that is why it is satyam. Therefore, What people worship is also Brahman, but that alone is not Brahman. These are sentences revealing an equation and one must see the truth of these sentences. One has to inquire into them thoroughly, curbing the tendency to gloss over.
Swami Dayananda Saraswati
Excerpts from Kenopnishad