Veda Mahā Vākya Catuṣṭayam
Introduction: The Vedas — Foundation of Bhāratīya Saṃskṛti
The Vedas are the backbone of Indian culture (Bhāratīya Saṃskṛti).
The word ‘Veda’ means ‘that which is known’ and also ‘sound/vibration’.
The word Veda is derived from the root ‘Vid’ (विद्), meaning ‘to know’.
The Vedas are four in number: Ṛg Veda, Yajur Veda, Sāma Veda, and Atharva Veda.
The Ṛg Veda contains prayers and hymns (prārthanā mantras).
The Yajur Veda contains instructions for yajñas (sacrificial rituals) and yāgas.
The Sāma Veda contains gānam (music and chanting).
The Atharva Veda contains yāntrika śaktis (mystical and technological powers).
In reality, it is said that there are not just these four Vedas, but innumerable ones.
vedairanevairanekairmahamevēdyo
(“I alone am to be known through all the Vedas.”)
It has been stated in the Muktikopaniṣat that the Vedas emerged from the exhalation (niśvāsa) of Śrī Mahā Viṣṇu, and that Vedānta (the essence of the Vedas) is embedded within them, just as oil is present within sesame seeds.
niśvāsabhūtā mē viṣṇorvēdā jātāsmu vistarāt tilēṣu tailavadvēdē vēdāntassu pratiṣṭhitaḥ (Muktikopaniṣat -3)
The Vedas were created to make the life-journey of human beings smooth and auspicious.
Within the Vedas, there are two paths: the Pravṛtti Mārga (path of action) and the Nivṛtti Mārga (path of renunciation/knowledge).
dvāvimau puruṣau lōkē kṣaraścākṣara ēva ca (Śruti)
dvāvimā patha panthānō yatra vēdā pratiṣṭhitaḥ pravṛtti lakṣaṇō dharmō nivṛttiśca vibhāṣitaḥ (Śruti)
The Pravṛtti path teaches the way of karma (action), and the Nivṛtti path teaches the way of jñāna (knowledge).
Because the jñāna mārga (path of knowledge) is taught at the end of the Vedas, it is called ‘Vedānta.’
All the Upaniṣads (Upanishads) belong to Vedānta, which leads to nivṛtti (liberation).
Within the four Vedas mentioned above, there are 1,180 Upaniṣads.
Among these, it was conveyed by Śrī Rāmacandramūrti to Āñjaneya Svāmi (Lord Hanumān) in the Muktikopaniṣat that 108 are the principal ones.
The Ten Principal Upaniṣads (Daśopaniṣads)
Among these 108 Upaniṣads, the ten principal ones (Daśopaniṣads) are: Īśa, Kena, Kaṭha, Praśna, Māṇḍūkya, Muṇḍaka, Taittirīya, Aitareya, Chāndogya, and Bṛhadāraṇyaka.
Among these, the Māṇḍūkyopaniṣat is considered the foremost.
māṇḍūkyamēka mēvālaṃ mumukṣūṇāṃ vimuktayē tathā pyasiddhaṃ cēt jñānaṃ daśōpaniṣadaṃ paṭha (Muktikopaniṣat -6)
For those who desire mokṣa (liberation), the Māṇḍūkyopaniṣat alone is sufficient.
If the subject matter therein is not understood, then one should study the ten principal Upaniṣads, as stated in the Muktikopaniṣat.
The Māṇḍūkyopaniṣat contains only 12 mantras, and all of them speak about Oṃkāra (the sacred syllable Om).
The profound meaning of all these was elaborated by Jagadguru Śrī Śaṅkara Bhagavatpādācārya’s paramaguru (the guru of his guru, Govinda Pādācārya’s guru), Jagadguru Śrī Gauḍapādācārya, through 220 kārikās (explanatory verses) on how Advaita (non-duality) can be attained through Oṃkāra.
The Four Mahāvākyas — The Essence of All Vedas
The essence of all these Vedas has been proclaimed in condensed form through the ‘Mahāvākyas’ (Great Declarations).
1) In the Taittirīya Upaniṣad of the Ṛg Veda: ‘Prajñānaṃ Brahma’ (Consciousness is Brahman [the Ultimate Reality]).
2) In the Bṛhadāraṇyakopaniṣat of the Yajur Veda: ‘Ahaṃ Brahmāsmi’ (I am Brahman).
3) In the Chāndogyopaniṣat of the Sāma Veda: ‘Tat Tvam Asi’ (Thou art That).
4) In the Māṇḍūkyopaniṣat of the Atharva Veda: ‘Ayam Ātmā Brahma’ (This Ātman [Self] is Brahman).
These four together are called ‘Veda Mahā Vākya Catuṣṭayam’ (The Fourfold Great Declarations of the Vedas).
Who Are the Worthy Seekers (Uttamādhikārīs)?
It is stated in these Mahāvākyas that when the guru explains the essence of these Mahāvākyas to disciples who are uttamādhikārīs (the most qualified seekers), they can, upon the removal of doubt, directly become Brahman in its true form (sākṣāt Brahma svarūpas).
Then, who are the uttamādhikārīs (most qualified seekers)?
brahmādi sthāvarāntēṣu anitye bhōgavastuṣu yadhaiva kāka viṣṭhāyāṃ vairāgyaṃ taddhi nirmalam (Aparōkṣānubhūti -4)
Those who view all the enjoyments in this entire world of moving and non-moving entities — from Brahmaloka down to the realm of immovable things — as impermanent, and who look upon them with dispassion, as one would look at crow droppings — such pure renunciants are the qualified seekers.
vamanāhāra vadyasya bhāti sarvēṣaṇādiṣu tasyādhikāraḥ saṃnyāsē tyakta dēhābhimāninaḥ (Maitrēyōpaniṣat 1-19)
Just as one who has vomited food never desires to eat it again, those who have abandoned attachment to the body (dēhābhimāna), and who have cast aside all three types of desires (ēṣaṇa trayam) — desire for progeny (putrēṣaṇā), desire for wealth (dhanēṣaṇā), and desire for worlds (dārēṣaṇā) — such sannyāsīs (renunciates) are the uttamādhikārīs.
For such worthy seekers, the power of māyā’s (illusion’s) vikṣēpa śakti (projecting power) is destroyed.
vikṣēpō yasya nāstyasya brahmavitvaṃ na manyatē brahmaiavāyamiti prāhurmunayaḥ pāradarśinaḥ (Vēdānta Pañcadaśi)
Those whose vikṣēpa śakti (power of projection/distortion) has been destroyed — calling them merely ‘knowers of Brahman’ (Brahmavēttā) would be insufficient.
They ARE Brahman itself — thus declare the sages who have seen the ultimate truth.
However, without such qualification, those who merely recite the Mahāvākyas, declaring ‘we are the form of Brahman’ without genuine realization…
anubhūtiṃ vinā mūḍhō vṛthā brahmāṇi mōdatē pratibimbita śākhāgra phalāsvādana mōdavat (Maitrēyōpaniṣat 2-23)
Without direct experience (anubhūti), those who claim ‘we are Brahman’ and rejoice in it are like those who, abandoning the real fruit at the top of a tree, try to enjoy the fruit reflected in the water below — they are equal to such fools.
andhēnaiva nīyamānā yathāndhāḥ (Muṇḍakōpaniṣat 2-8)
The blind leading the blind — that is their condition.
‘Those who cannot see lead others who also cannot see, resulting in shared calamity’ (from Bhāgavatam, Prahlādōpākhyānam).
They themselves are going astray, and they are also leading those who follow them into ruin.
Merely through Advaita (non-dual) statements alone, without direct experience (aparōkṣānubhūti), realization cannot be attained.
na gacchati vinā pānaṃ vyādhirauṣadha śabdataḥ vinā’parōkṣānubhavaṃ brahmaśabdairnimucyatē (Vivēka Cūḍāmaṇi -62)
Just as a disease is not cured by merely remembering the name of a medicine without actually consuming it, similarly, one cannot become Brahman merely by repeatedly uttering ‘Ahaṃ Brahmāsmi’ without direct experience — so have Ādi Śaṅkarācārya and others declared.
In the same way, they state:
akṛtvā śatru saṃhāramagaivā’khila bhūśriyaṃ rājāhamiti śabdānnō rājā bhavitumarhaiti (Vivēka Cūḍāmaṇi -64)
Just as one who has neither defeated enemies nor conquered all territories is unworthy of being called a king merely by proclaiming ‘I am the king,’ similarly, those who are merely bhāvādvaitīs (intellectual non-dualists without realization) also belong to this very category.
And furthermore:
bahūnāṃ janmanāmantē jñānavān māṃ prapadyatē vāsudēvaḥ sarvamiti sa mahātmā sudurlabhaḥ (Bh. Gī. 7-19)
janmāntaraiśca bahubhiryōgō jñānēna labhyatē jñānaṃ tu janmanaikēna yōgādēva prajāyatē (Yōgaśikhōpaniṣat -9)
Such Vedāntins (true knowers of Vedānta) attain yoga after many lifetimes, and through that yoga in one lifetime, they receive the experiential knowledge that ‘sarvam vāsudēvamayam’ (everything is pervaded by Vāsudēva/the Supreme).
Such mahātmās (great souls) are extremely rare.
This means that one cannot attain siddhi (spiritual perfection) merely through the utterance of Mahāvākyas alone.
Let us now contemplate how the meaning of these Mahāvākyas can be brought into direct experience (anubhava).
1. Prajñānaṃ Brahma — Consciousness is Brahman
In all living beings (jīvas), there exists prajñā (consciousness/awareness).
Prajñā means jñāna (knowledge/awareness).
The one who sees this prajñā in all beings is a jñānī (knower of truth).
That prajñā itself is Brahman.
However, in all beings and among humans, this prajñā appears in varying degrees (asamānam — unequally).
Between an ant and a human being, and even among humans themselves, there is a clear disparity in the degree of intellectual evolution (jñāna pariṇati).
Then how can one perceive the prajñā in all beings as one unified reality?
prajñāyāṃ kalpitaṃ prajñā prajñā yaiva vihāya yat prajñā mātrēṇa santiṣṭhēt prajñāvāni tīritavat (Māṇḍūkya Gauḍapāda Kārikā)
Within prajñā (consciousness), there exists a kalpita prajñā (superimposed/imagined consciousness).
Whoever can separate this kalpita prajñā — such a person, remaining with akalpita prajñā (unsuperimposed, pure consciousness), is called ‘prajñāvān’ (one endowed with true consciousness).
Example: When an intoxicating substance is given to a person, they lose their jñāna (awareness) — they lose conscious orientation.
But they do not die.
We have given the intoxicant to their kalpita prajñā (superimposed awareness), not to the chaitanya (pure consciousness) within them.
Consciousness cannot be intoxicated.
That is the akalpita jñāna (unsuperimposed knowledge).
Such akalpita jñāna is the same in all beings.
How does one shed the kalpita prajñā?
Kalpita prajñā is like svapna jñāna (dream-knowledge) — it is illusory awareness.
The moment we wake up, it is destroyed.
trayaḥ svapnāt (Aitarēyōpaniṣat 1-3-12)
Jāgrat (waking), svapna (dream), and suṣupti (deep sleep) — all three are themselves forms of svapna (dream states).
Therefore, when the turīya state (the fourth, transcendent state) is attained, all three — that is, the kalpita jñāna — disappear entirely.
tasmātturīyaṃ sadBrahma yōga vṛttaika lakṣaṇaiḥ saccidānanda pūrṇaiḥ tvaṃ madhuktaṃ viddhi muktayē (Ṛbhugītā)
Therefore, for the sake of liberation, it is only through yogābhyāsa (yoga practice) that the jīva (individual soul) can be taken to the turīya state (the fourth state), which is the midpoint between the brows (bhrūmadhya — the space between the eyebrows, the seat of the ājñā cakra).
In this way, through yoga (prāṇāyāma — breath control), the jīvātmā (individual self) within us is united with the Ātmā (the Self) residing in the bhrūmadhya (the center between the eyebrows).
When the svapna-like jagad bhrānti (world-illusion, comparable to a dream) is destroyed, one becomes saccidānanda svarūpa (the form of existence-consciousness-bliss).
Therefore, the yogī alone is the prajñāvān (one with true consciousness).
The yogī alone is the one who has realized the meaning of the Mahāvākya ‘Prajñānaṃ Brahma.’
2. Ahaṃ Brahmāsmi — I Am Brahman
‘I myself am Brahman.’
dēhō dēvālayaḥ prōktō jīvō dēvasanātanaḥ tyajēdajñāna nirmālyaṃ sō’haṃ bhāvēna pūjayēt (Uttaragītā 3-27)
Within the body, which is said to be a temple (dēvālaya), resides the eternal Deva (God) as the sanātana jīva (the eternal soul).
One should cast away ajñāna (ignorance) and worship with the bhāva (feeling/awareness) of ‘He is I’ — ‘sō’haṃ.’
sarva vyāpāra mutsṛjya ahaṃ brahmēti bhāvaya ahaṃ brahmēti niścitya ahaṃbhāvaṃ parityaja (Mahāvākya Ratnāvaḷi)
Abandoning all activities of the senses (sarvēndriya vyāpāras), one should contemplate ‘I am Brahman.’
Having firmly established the conviction ‘I am indeed Brahman,’ one should then release even that bhāva (the notion of ‘I am Brahman’) itself.
Indriya nigraha (control of the senses) is itself manas nigraha (control of the mind).
Manas nigraha (mind control) is only possible through prāṇavāyu nigraha (control of the life-breath/prāṇa).
manasaścēndriyāṇāṃ ca aikāgraṃ paramaṃ tapaḥ tajjāya sarvadharmēbhyō sa dharmaḥ paramucyatē (Bhāratam — Śāntiparvaṃ)
Making the mind and the senses one-pointed (aikāgra — focused on a single point) — that is the supreme tapas (austerity) among all austerities.
That alone is also called the supreme dharma (righteous duty) among all dharmas.
indriyāṇāṃ manōnāthō manōnāthastu mārutaḥ mārutasya layōnātha staṃ nādaṃ layamāśraya (Varāhōpaniṣat 2-6)
The mind is the master of the senses; prāṇavāyu (the life-breath) is the master of the mind; laya yoga (the yoga of absorption/dissolution) is the master of the prāṇavāyu — and that laya yoga takes refuge in nāda (the inner cosmic sound) through nādānusandhāna (meditation on the inner sound).
That is to say, through yoga practice combined with praṇavōpāsanā (meditation on Oṃ), the senses and mind come under control.
The yogī, having reached the turīya state (the fourth state of pure awareness) within the cidākāśa (the space of consciousness), perceives the entire world outside the body as tējas maya (pervaded by luminous consciousness).
Experiencing everything as Self, the yogī is capable of ascending to the exalted state of ‘Ahaṃ Brahmāsmi’ (I am Brahman).
3. Tat Tvam Asi — Thou Art That
Tat + Tvam + Asi. ‘Tat’ means Īśvara (the Lord/God). ‘Tvam’ means the jīva (individual soul). ‘Asi’ means ‘you are’ — ‘you are That (Īśvara).’
Although the jīva, by its inherent nature, possesses a vital energy (jīva śakti) that is self-luminous (tējōrūpa — of the nature of light), because the breath (śvāsa) goes outward, the jīva transforms into the visible phenomenal world (dṛśya prapañca).
Forgetting its own true nature (svarūpa), the jīva comes to regard its own part as something ‘other’ (anya — separate), thus entering into dvaita sthiti (the state of duality) and becoming a jīva (a limited individual being).
Forgetting itself, the jīva believes that Īśvara (God) exists somewhere else, in some other place.
At that point, the word ‘Tat’ (That) refers to Īśvara, and ‘Tvam’ (You) refers to the jīva — thus the duality is established.
ayanē dakṣiṇē prāptē prapañcābhimukhaṃ gataḥ ahaṃkārābhimānēna jīvasmāddhisadāśivaḥ
uttarā’bhimukhō bhūtvā sthānāt sthānāntaraṃ kramāt mūrdhni dhāyātmanaḥ prāṇān yōgābhyāsa sthitaścarēn (Triśikhi Brāhmaṇōpaniṣat -15)
That very Sadāśiva (the eternally auspicious one) — the Supreme Light (paramjyōti) — having descended from the bhrūmadhya (the point between the eyebrows) downward, becomes prapañcābhimukha (facing the phenomenal world), develops ahaṃkāra (ego) and abhimāna (attachment/identification), and thus becomes a jīva (individual soul).
Gradually, through yogābhyāsa (yoga practice), becoming uttarābhimukha (turning upward), placing one’s prāṇa (life-force) at the crown of the head (śirastthāna — the point at the top of the head), and absorbing the prāṇa within the Ātmā (Self) through laya (absorption) — the yogī once again becomes sahaja Brahma svarūpa (naturally the form of Brahman).
That is to say, it is only through yoga sādhana (yoga practice) that the unity of Jīva and Īśvara expressed in ‘Tat Tvam Asi’ (Thou Art That) is realized.
This cannot be attained through mere pravacana (lectures/discourses), nor through intellectual power (mēdhā śakti) alone, nor through listening in manifold ways (bahuvidhamu vinutu).
jīvaśśivaśśivō jīvaḥ sajīvaḥ kēvalaśśivaḥ (Skandōpaniṣat -5)
tuṣēṇa buddhō vrīhiḥ syāt tuṣābhāvētu taṇḍulaḥ ēvaṃ buddhas tadhā jīvaḥ karmanāśē sadāśivaḥ (Skandōpaniṣat -6)
Just as when the husk (tūṣa — outer covering) is removed from a paddy grain, it becomes rice, so too the jīva (individual soul), when karma (the binding force of actions) is destroyed along with vāyu (the prāṇa/breath) and ajñāna (ignorance), becomes Īśvara (God/Śiva) Himself.
4. Ayam Ātmā Brahma — This Self is Brahman
Ayam + Ātmā + Brahma (This + Self/Ātman + Brahman).
This Ātmā (Self) is Brahman itself.
Ātmā means jīvātmā (the individual self) or pratyagātmā (the inner self, the witness consciousness).
In the Māṇḍūkyopaniṣat, while explaining Oṃkāra (the sacred syllable Om), it is stated that one must cross the states of jāgrat (waking), svapna (dream), and suṣupti (deep sleep), and reach the turīya (the fourth state) through yoga sādhana (spiritual practice).
ēka ēvahi bhūtātmā bhūtē bhūtē vyavasthitaḥ ēkadhā bahudhā caiva dṛśyatē jala candravat (Amṛta Bindūpaniṣat -12)
The Ātmā (Self) is one alone, yet it appears to dwell separately and variously in each and every being.
Just as the single moon appears as many moons when reflected in many bodies of water, so does the one Ātmā appear as many jīvas (individual selves).
agniryathaikō bhuvanaṃ praviṣṭō rūpaṃrūpaṃ pratirūpō babhūva ēkastathā sarvabhūtāntarātmā rūpaṃrūpaṃ pratirūpō bahiśca (Kaṭhōpaniṣat 5-2)
Just as fire, being one, enters the world and takes on many forms with various fuels (upādhis), appearing in many shapes, so too the one Ātmā, dwelling as the antarātmā (inner self) within all beings, appears to take on different forms.
Because many waters exist, many water-moons appear; similarly, because many internal instruments (antaḥkaraṇas — mind, intellect, ego, memory) arise, the one Ātmā appears as many jīvas.
Merely by developing the bhāvanā (contemplation/conviction) that there is multiplicity due to upādhis (limiting adjuncts), Advaita (non-duality) is not achieved.
That is like thinking ‘the water is real, therefore the water-reflections of the moon are also real’ — just by this contemplation, one does not perceive the one real moon!
The water-reflections of the moon must vanish — meaning, the upādhi (limiting adjunct) called ‘water’ itself must be eliminated.
Therefore, unless the upādhi (limiting adjunct) is destroyed, one cannot truly realize that the jīvātmā and paramātmā are one.
This upādhi originates from the Ātmā itself in the form of vāyu (prāṇa/breath-force), and it progressively transforms into the pañcabhūtātmaka (five-element) body, and into the manas, buddhi, citta, ahaṃkāra (mind, intellect, memory, ego).
As many upādhis arise, so many jīvas come into being.
When that vāyu (prāṇa/breath) returns to the cidākāśa (the space of pure consciousness), the antaḥkaraṇa upādhi (the limiting adjunct of the inner instrument) is destroyed, and the reflected jīva (pratibimba jīva) ceases to exist.
mukhanāsikayōrmadhyē prāṇasmañcaratē sadā ākāśaḥ pibati prāṇaṃ sajīvaḥ kēna jīvati? (Uttaragītā 1-52)
The prāṇa (life-breath), in the form of the breath (śvāsa), continuously moves between the mouth and the nose.
When that prāṇavāyu merges into the cidākāśa (the space of consciousness), through laya (absorption), the jīva can no longer sustain its individual existence.
yathā vāyu vaśādgandhah svaśrayāt prāghravāmiśēt yōgābhyāsarataścittam ātmānaṃ vēva viśēt (Yōgavāsiṣṭham)
Just as a fragrance, with the help of the wind, enters the nostrils from its source (the flower), so too the citta (mind/consciousness), through yogābhyāsa (yoga practice), merges into the Ātmā (the Self).
That jīvātmā then becomes Brahman.
Therefore, without yoga sādhana (yoga practice), merely reciting the Veda Mahāvākyas does not make one the svarūpa (true form) of Brahman — all the above-discussed viewpoints (dṛṣṭāntas — illustrations and arguments) confirm this truth.
“వేద మహా వాక్య చతుష్టయము” (Veda Maha Vakya Chatushtayamu) అంటే ఉపనిషత్తులలోని నాలుగు ముఖ్యమైన సూక్తులు, ఇవి జీవాత్మ మరియు పరమాత్మల ఏకత్వాన్ని (Identity of Jiva and Brahman) బోధిస్తాయి. ఇవి నాలుగు వేదాల నుండి గ్రహించబడ్డాయి.
ఆ నాలుగు మహా వాక్యాలు:
ప్రజ్ఞానం బ్రహ్మ (Prajnanam Brahma)
వేదం: ఋగ్వేదం (ఐతరేయ ఉపనిషత్తు).
అర్థం: ‘జ్ఞానమే బ్రహ్మ’ లేదా ‘చైతన్యమే బ్రహ్మ’.
వివరణ: సమస్త జీవులలో ఉన్న పరిపూర్ణ జ్ఞానం లేదా చైతన్యం (Consciousness) బ్రహ్మ స్వరూపమే.
అహం బ్రహ్మాస్మి (Aham Brahmasmi)
వేదం: యజుర్వేదం (బృహదారణ్యక ఉపనిషత్తు).
అర్థం: ‘నేను బ్రహ్మను’.
వివరణ: వ్యక్తిగత ఆత్మ (జీవుడు) పరమాత్మతో (బ్రహ్మముతో) ఏకమని తెలియజేసే అనుభవ వాక్యం.
తత్ త్వమ్ అసి (Tat Tvam Asi)
వేదం: సామవేదం (ఛాందోగ్యోపనిషత్తు).
అర్థం: ‘ఆ బ్రహ్మము నీవే’ లేదా ‘అది నీవు (Tat-that, Tvam-you)’.
వివరణ: నీవు దేని కోసం వెతుకుతున్నావో, ఆ సత్యం నీలోనే ఉంది అని బోధించే వాక్యం.
అయమాత్మా బ్రహ్మ (Ayam Atma Brahma)
వేదం: అథర్వణవేదం (మాండూక్య ఉపనిషత్తు).
అర్థం: ‘ఈ ఆత్మయే బ్రహ్మము’.
వివరణ: మనలో ఉన్న అంతరాత్మయే (Atman) సత్యమైన బ్రహ్మమని (Absolute Reality) ఇది తెలియజేస్తుంది.
ఈ మహా వాక్యాలు వేదాంత విద్యకు, ముఖ్యంగా అద్వైత వేదాంతానికి మూలస్తంభాలు.