Mahavakyas (महावाक्यानि)

Mahavakyas (sing.: mahāvākyam, महावाक्यम्; plural: mahāvākyāni, महावाक्यानि) are "The Great Sayings" of the Upanishads, as characterized by the Advaita school of Vedanta. They are:

1. Aham Brahmasmi (अहं ब्रह्मास्मि) (Brihadaranyaka Upanishad, 1:4:10, Yajurveda)
2. Ayam atma Brahma (अयं आत्माब्रह्म) (Mandukya Upanishad, 1:2, Atharvaveda)
3. Tat tvam asi (तत् त्वम् असि) (Chaandogya Upanishad, 6:8:7, Samaveda)
4. Sarvam khalvidam Brahma (सर्वं खल्विदं ब्रह्म) (Chaandogya Upanishad, 3:14:1, Samaveda)
5. Prajnanam Brahma (प्रज्ञानं ब्रह्म) (Aitareya Upanishad, 3:3, Rigveda)

Mahavakyas - Detailed Discussion

Aham Brahmasmi (अहं ब्रह्मास्मि)

(Brihadaranyaka Upanishad, 1:4:10, Yajurveda)

Literal Meaning: I am Brahman.

In the sentence (Aham Brahma asmi) or I am Brahman, the 'I' is that which is the One Witnessing Consciousness, standing apart from even the intellect, different from the ego-principle, and shining through every act of thinking, feeling, etc. This Witness-Consciousness, being the same in all, is universal, and cannot be distinguished from Brahman, which is the Absolute. Hence the essential 'I' which is full, super-rational and resplendent, should be the same as Brahman. This is not the identification of the limited individual 'I' with Brahman, but it is the Universal Substratum of individuality that is asserted to be what it is. The copula 'am' or (asmi) does not signify any empirical relation between two entities, but affirms the non-duality of essence.

Ayam atma Brahma (अयं आत्माब्रह्म)

(Mandukya Upanishad, 1:2, Atharvaveda)

Literal Meaning: This self is Brahman.

'Ayam' means 'this,' and here 'this-ness' refers to the self-luminous and non-mediate nature of the Self, which is internal to everything, from the Ahamkara or ego down to the physical body. This Self is Brahman, which is the substance out of which all thins are really made. That which is everywhere, is also within us, and what is within us is everywhere. This is called `Brahman,' because it is plenum (poorna; पूर्ण), fills all space, expands into all existence, and is vast beyond all measure of perception or knowledge. On account of self-luminosity, non-relativity and universality, Atman and Brahman are the same. This identification of the Self with Absolute is not any act of bringing together two differing natures, but is an affirmation that absoluteness or universality includes everything, and there is nothing outside it.'

Tat tvam asi (तत् त्वम् असि)

(Chaandogya Upanishad, 6:8:7, Samaveda)

Literal Meaning: That you are

This Mahavakya occurs in the Chaandogya Upanishad. Sage Uddalaka mentions this nine times, while instructing his disciple Svetaketu in the nature of reality. That which is one alone without a second, without name and form, and which existed before creation as well as after creation, as pure Existence alone, is what is referred to as Tat or That. The term tvam stands for that which is transcendent to the intellect, mind, senses etc., and is the real 'I' of the student addressed in the teaching. The union of Tat and tvam is by the term asi , which means are. That Reality is remote is a misconception, which is removed by the instruction that it is within one's own self. The erroneous notion that the Self is limited is dispelled by the instruction that it is the same as Reality.

Sarvam khalvidam Brahma (सर्वं खल्विदं ब्रह्म)

(Chaandogya Upanishad, 3:14:1, Samaveda)

is is tt, Brahman. Sarvam khalu idam Brahma' = Everything is Brahman. The entire universe i, 't Divine, which includes our self. The Divine is not only the consciousness principle in'ytne and I, it is also the being principle in all things. It is the ultimate object as well as the in nio°11 subject in all beings. It is one and all and all in one. This statement is to be understood in tiist. most concrete sense. When I am talking to a person, be it a friend or foe or stranger, 1 shou'llr believe that s/he is Brahman Itself who has put on that particular garb or form which appead to be limited. The person in our front may not be nice; still we have to respectfully handle thrs his students to describe God. He states "The Divine is not this and it is not that" ( . ' I meeting. It does not mean that we should be subservient to everyone or openly sayn,e`t:dnoeinioe,t 1 know anything". All that is required is that we should handle the meeting with awareness.

Other Mahavakyas

• brahma satyam jagan mithyā - Brahman is real; the world is unreal - Vivekachudamani
• ekam evadvitiyam brahma - Brahman is one, without a second - Chāndogya Upaniṣad
• so 'ham - He am I - Isha Upanishad
• sarvam khalvidam brahma - All of this is brahman - Chāndogya Upaniṣad 3.14.1

Prajñānam Brahma

See also: Prajna

Several translations, and word-orders of these translations, are possible:

Prajñānam:

• jñā can be translated as "consciousness", "knowledge", or "understanding."
• Pra is an intensifier which could be translated as "higher", "greater", "supreme" or "premium", or "being born or springing up",Template:Sfn referring to a spontaneous type of knowing.Template:SfnTemplate:Refn

Prajñānam as a whole means:

• प्रज्ञान, "prajñāna",
  • Adjective: prudent, easily known, wise
  • Noun: discrimination, knowledge, wisdom, intelligence. Also: distinctive mark, monument, token of recognition, any mark or sign or characteristic, memorial
• "Consciousness"Template:Sfn
• "Intelligence"Template:SfnTemplate:Sfn
• "Wisdom"

Related terms are jñāna, prajñā and prajñam, "pure consciousness".Template:Sfn Although the common translation of jñānamTemplate:Sfn is "consciousness", the term has a broader meaning of "knowing"; "becoming acquainted with", "knowledge about anything", "awareness", "higher knowledge".

Brahman:

• "The Absolute"Template:Sfn
• "Infinite"
• "The Highest truth"

Most interpretations state: "Prajñānam (noun) is Brahman (adjective)". Some translations give a reverse order, stating "Brahman is Prajñānam", specifically "Brahman (noun) is Prajñānam (adjective)": "The Ultimate Reality is wisdom (or consciousness)".

Sahu explains:

Prajnanam iti Brahman - wisdom is the soul/spirit. Prajnanam refers to the intuitive truth which can be verified/tested by reason. It is a higher function of the intellect that ascertains the Sat or Truth in the Sat-Chit-Ananda or truth-consciousness-bliss, i.e. the Brahman/Atman/Self/person [...] A truly wise person [...] is known as Prajna - who has attained Brahmanhood itself; thus, testifying to the Vedic Maha Vakya (great saying or words of wisdom): Prajnanam iti Brahman.Template:Sfn

And according to David Loy,

The knowledge of Brahman [...] is not intuition of Brahman but itself is Brahman.Template:Sfn