एवं पिण्डब्रमाण्डयोरैक्यं संभूतम् ॥
Since the whole universe is originated from the single truth, there is clearly an identity of oneness within the universe. Scriptures say – yathā piṇḍe tathā brahmāṇḍe (यथा पिण्डे तथा ब्रह्माण्डे). As universe, so is an individual.
Relationship between the universe (macrocosm) and an individual (microcosm) can be viewed as of whole and a part, like a drop of water and the ocean. Just like the drop of water is not different from the ocean, individual is not different from the universe. The ocean is nothing but the collection of such drops. When one goes within during silent meditative moments, one discovers this truth.
स्थूलशरीराभिमानि जीवनामकं ब्रह्मप्रतिबिम्बं भवति । स एव जीवः प्रकृत्या स्वस्मात् ईश्वरं भिन्नत्वेन जानाति । अविद्योपाधिः सन् आत्मा जीव इति उच्यते । मायोपाधिः सन् ईश्वर इति उच्यते । एवम् उपाधिभेदात् जीवेश्वरभेदद्रष्टिः यावत् पर्यन्तं तिष्ठति तावत् पर्यन्तं जन्ममरणादिरुपसंसारो न निवर्तते । तस्मात्कारणात् न जीवेश्वरयोर्भेदबुद्धिः स्वीकार्या ॥
Shri Shankaracharyaji defines an individual being (जीव) as the reflection of supreme consciousness (ब्रह्म) in three bodies. The word jīva (from Sanskrit root जीव्) literally means to live, the one who is alive, based on Sanskrit grammar and etymology. jīva can also interpreted as the one who is capable of bondage and liberation. jīva is consciousness identified with the three bodies or three states (शरीरत्रय उपलक्षित चैतन्य or अवस्थात्रय उपलक्षित चैतन्य) endowed with conditioning of ignorance (of its true nature).
Thus, jīva (जीव) = Pure consciousness (शुद्ध चैतन्य) + Conditioning of Ignorance (अविद्या उपाधि) of its true nature. Here ignorance is tamas guna, supported by rajas with minimal impure sattva.
Whereas īśvara (ईश्वर) = Pure consciousness (शुद्ध चैतन्य) + conditioning of creative power (माया उपाधि)
Here creative power is sattva guna, supported by rajas.
jīva is a reflected consciousness. This reflection is not truth (sat), but still, it is experienced, thus mithyā. Due to this, jīva feels separate identification from īśvara (and the world). This separate identification causes the experience of duality, individuality and thus saṃsāra (संसार). When jīva ceases to exist, so does the reflection, leaving only the original, eliminating saṃsāra, leading to liberation.
ननु साहंकारस्य किंचिज्ज्ञस्य जीवस्य निरहंकारस्य सर्वज्ञस्य ईश्वरस्य तत्वमसीति महावाक्यात् कथमभेदबुद्धिः स्यादुभयोः विरुद्धधर्माक्रान्तत्वात् ॥
The oneness between jīva and īśvara seems illogical at first glance. This is because significant and obvious differences between the two. jīva is burdened with the individuality, limited knowledge and capabilities. He is subdued by ignorance. On the contrary, īśvara is omnipresent, omnipotent and enjoys singularity. They seem far apart. Thus, saying “You are That” (tat tvam asi – तत् त्वम् असि) seems illogical.
इति चेन्न । स्थूलसूक्ष्मशरीराभिमानी त्वंपदवाच्यार्थः उपाधिविनिर्मुक्तं समाधिदशा-संपन्नं शुद्धं चैतन्यं त्वंपद-लक्ष्यार्थ । एवं सर्वज्ञत्वादि-विशिष्ट ईश्वरः तत्पद-वाच्यार्थः । उपाधिशून्यं शुद्धचैतन्यं तत्पद-लक्ष्यार्थ । एवं च जीवेश्वरयोः चैतन्यरुपेण अभेदे बाधक अभावः ॥
The above seeming contradiction is mainly because the literal (, incomplete and incorrect) interpretations of these terms. Shri Shankaracharyaji suggests relying on the implied, inferred meaning (लक्ष्यार्थ) than the literal meaning (वाच्यार्थ) of these terms.
Referring to following again for correctly deciphering tat tvam asi (तत् त्वम् असि)
jīva (जीव) = Pure consciousness (शुद्ध चैतन्य) + Conditioning of Ignorance (अविद्या उपाधि)
īśvara (ईश्वर) = Pure consciousness (शुद्ध चैतन्य) + conditioning of creative power (माया उपाधि)
Here, the literal meaning for “tat” word (तत् पद) is īśvara , who is omniscient omnipotent, omnipresent etc. However, removing the conditioning of creative power (माया उपाधि), īśvara is Pure consciousness (शुद्ध चैतन्य). That is the implied meaning for īśvara.
Similarly, the literal meaning for “tvam” word (त्वम् पद), is jīva, an individual, a limited being. On removing conditioning of ignorance (अविद्या उपाधि), jīva is Pure consciousness (शुद्ध चैतन्य). That is the implied meaning for jīva.
Thus, both jīva and īśvara are nothing but the शुद्ध चैतन्य , the same truth. At macrocosm (universality) it is referred as brahma (ब्रह्म), at microcosm (individuality) it is referred as ātmā (आत्मा).
Additional notes of literal and implied meaning
Scriptures suggests several ways of arriving at implied meaning (lakṣyārtha – लक्ष्यार्थ) from the literal meaning (vācyārtha – वाच्यार्थ).
- bhāga / ajahada lakṣaṇa (भाग / अजहद लक्षण) – Here one retains a part of literal meaning and add more meaning to it for complete and correct interpretations.
- tyāga / jahada lakṣaṇa (त्याग / जहद लक्षण) – Here one abandons literal meaning completely
- bhāga-tyāga/ jahada-ajahada lakṣaṇa (भाग-त्याग/ जहद-अजहद लक्षण) – Here one retains a part of literal meaning and drops the other part.
Shri Shankaracharyaji uses bhāga-tyāga/ jahada-ajahada lakṣaṇa (भाग-त्याग/ जहद-अजहद लक्षण) for the above interpretation.
Read next the final chapter तत्वबोध – 11 of 11. Man of Realization and his Actions
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