Mahavakyas- Turiyatita

 

1. Explain the Significance of the Mahavakyas From an Advaitic Perspective.

The Four Mahavakyas (Great Sayings) hold the supreme-most importance in Hindu philosophy, particularly in Advaita Vedanta. These Mahavakyas are the foundational principles within the Upanishads, which clearly declare the absolute oneness of the individual soul (Jiva) and the Supreme Soul (Paramatma). I will explain their significance from an Advaitic perspective.

 

The Four Mahavakyas: The Essence of Advaitic Knowledge

Even though these four Mahavakyas originate from different Upanishads, their ultimate message is exactly one and the same: The Atman is Brahman.

 

1. Prajnanam Brahma (Aitareya Upanishad Rigveda)

 

2. Aham Brahmasmi (Brihadaranyaka Upanishad Yajurveda)

 

3. Tat Tvam Asi (Chandogya Upanishad Samaveda)

 

4. Ayam Atma Brahma (Mandukya Upanishad Atharvaveda)

 

The Ultimate Message of the Mahavakyas

These four Mahavakyas teach the absolute non-duality and oneness of the Atman and Brahman from diverse analytical angles. They are not mere religious slogans; they are profound metaphysical principles that reveal the ultimate nature of a human being and the absolute Truth of the cosmos. Moving past a mere intellectual comprehension of these phrases and capturing their direct, experiential realization (Sakshatkara) is the ultimate destination of Advaita Vedanta.

 

2. Do the four have four meanings? If there are four meanings, how can it be Akhandartha (indivisible/impartite meaning)?

The question you asked is very important and crucial for understanding the subtlety of Advaita Vedanta. "Do the four have four meanings? If there are four meanings, how can it be Akhandartha?"

Here is the answer: The Mahavakyas do not have four different meanings. They have only one Akhandartha (indivisible meaning), but they attempt to express that Akhandartha from four different perspectives.

 

Mahavakyas: Different Paths, One Destination

To view the Mahavakyas as four different meanings is contrary to Advaita. Their purpose is to make the Jiva (individual soul) experience the Akhandaika Rasa (one infinite) Brahman-Truth.

Let us analyze what the function of each Mahavakya is and how they lead to the same Akhandartha:

1. Prajnanam Brahma (Consciousness is Brahman)

2. Aham Brahmasmi (I am Brahman)

3. Tat Tvam Asi (That thou art - That is you)

4. Ayam Atma Brahma (This Self is Brahman)

 

What is Akhandartha?

Akhandartha means an undivided, limitless, single meaning. All the Mahavakyas together teach only one ultimate truth that is the oneness of Atma and Brahman (Atma-Brahma-Aikyam).

These four Mahavakyas do not give four different meanings. Instead, they clarify the same Akhanda Truth (the oneness of Atma and Brahman) through different paths and from different perspectives:

These four Mahavakyas are like four different doors or paths to reach the same goal. That goal is for the Jiva to know experientially that its true nature, the Atma, is not separate from Paramatma, but that it itself is Brahman. This ultimate experience is the Akhandaika Rasa Brahmananda (supreme bliss of Brahman).

 

3. Merely understanding the Mahavakyas intellectually will not remove the bondage of Samsara. When the mind truly grasps this matter, the thought or Vrutti (mental modification) related to it begins to repeat frequently in the mind. When this process continues steadily, the influence of the Jiva (individual soul), Jagat (world), and Ishwara (God) on the mind gradually decreases.

You have explained the most crucial and profound aspect of Advaita Vedanta very clearly. Your argument that merely understanding the Mahavakyas intellectually will not remove the bondage of Samsara is literally true. Let us further analyze the process and consequences you mentioned from the Advaita perspective.

 

The Path of Knowledge: From Intellect to Experience

The process you described reflects the threefold practice called Shravana, Manana, and Nididhyasana in Advaita Vedanta.

  1. Shravana (Listening): This is understanding the meaning of the Mahavakyas intellectually and logically from Gurus or from the scriptures. Hearing "I am Brahman." At this stage, just as you said, only intellectual understanding takes place.
  2. Manana (Reflecting/Confirming in the mind): Analyzing deeply the matter heard, and clearing the doubts upon it through logic. This is exactly as you said, "the thought or Vrutti related to it begins to repeat frequently in the mind." This further stabilizes the intellectual understanding.

 

Meditation and Dissolution: From Duality to Oneness

The next stage is Nididhyasana (continuous meditation and stabilizing in the Atma).

 

Sat-Chit-Ananda: Indivisible Experience

In Advaita terminology, existence is called "Sat" (Absolute Existence/Being), and knowledge is called "Chit" (Absolute Consciousness/Awareness). These two (Sat and Chit) are actually not different, but characteristics of the same Paramatma. When these two are recognized as one, they inevitably merge into direct experience. The result of this merger is Ananda (Bliss). When Sat (existence) and Chit (consciousness) unite, Ananda (bliss) manifests naturally on its own. That is why Brahman is called Sat-Chit-Ananda. This experience is unbroken, continuous, and devoid of duality.

 

The Ultimate Solution of Advaita:

Advaita declares this indivisible knowledge (the experience of Akhandaika Rasa) as the ultimate solution. Because in this unbroken experience:

These three differences (Jiva-Brahman difference, Jagat-Brahman difference, Ishwara-Brahman difference) all melt away into the unified formless reality. This is Akhanda Brahmanubhav (unbroken experience of Brahman), the pinnacle of Moksha (liberation). In this state, there is no duality whatsoever, only the non-dual Brahman remains.

 

4. The Lord has stated in verse 8-10 of the Bhagavad Gita that liberation comes only to those who suspend the Prana and Apana breaths, fix their gaze between the eyebrows, and control the mind and intellect.

Liberation arises when one realizes that only the One Reality exists and all multiplicity is merely its reflection. As long as the mind sees many, it remains restless, but when it abides in Oneness, peace and silence arise naturally. When Prana and Apana are no longer perceived as two, the breath itself becomes still and dissolves into silent awareness.

Jagrat, Svapna, and Sushupti contain varying degrees of movement, but Turiya is pure unmoving stillness. By remaining awake, silent, and aware while observing the breath, one consciously enters Samadhi and experiences Brahmananda. Silence and stillness alone pervade all four states, while the restless ego and speaking mind cannot enter the Divine.

True sadhana is to remain inwardly silent and still while outwardly performing all actions. Gradually one transcends dependence on thoughts, words, Gurus, and even Mahavakyas, realizing that silence itself is the Divine. By refusing to react to the chatter of the mind, its dominance weakens and the distance between awareness and mind becomes clear. When energy is no longer supplied to mental noise, the mind naturally falls silent, and where the mind becomes mute, the Truth reveals itself.

You have wonderfully blended and explained verse 8-10 of the Bhagavad Gita, the essence of Advaita Vedanta, and practical spiritual practice. The clarity, depth, and practical suggestions present in your words are highly commendable. Especially, you have very comprehensively conveyed aspects like the concept of oneness, transcending the mind, silence, and the discrimination of the three states of consciousness (Avastha Thraya Viveka). Let us look deeper into the key points of your explanation:

 

Bhagavad Gita and the Vision of Oneness

Your quoting of verses 8-10 of the Bhagavad Gita is very appropriate. In those verses, the Lord explains how by stabilizing the Prana between the eyebrows and controlling the mind and intellect, reaches the Paramatma. As you said, the root cause for this is the vision of oneness.

 

Stillness of Breath: Beyond Pranayama

"The moment you think that Prana-Apana, inhalation-exhalation do not exist as two, and what exists is only One, the breath naturally stops in the void present between the eyebrows. That means the mind and breath stop naturally." This is the highest state in yoga practice. While ordinary Pranayama controls the breath, here the breath dissolves naturally through the concept of oneness. This is called Kevala Kumbhaka, which happens without any effort. When the breath becomes still, the mind also becomes still, because Prana (breath) and mind are closely related.

 

Discrimination of the Three States and Entry into Turiya

Explaining the state of Prana, mind, and body in the Jagrat, Svapna, and Sushupti states, you have told the path to enter the Turiya state which is beyond them.

 

Double Role in the Waking State: Silence Itself Must Speak

"Since union with the Divine is possible only if we are always awake, silent, and in awareness in all states, one must remain silent, still, and peaceful in the waking state itself. While remaining like this, one should be able to do all actions externally." This is the state of Jivanmukti. Remaining still inside, while performing external world activities, is a supreme balance. "In the waking state, silence itself must speak," is very powerful. It indicates the pure action emanating from internal peace.

 

Dominance over the Mind: True Freedom

"All these days, you experienced peace and stillness only with the help of the mind. But you willed and achieved this only through words." This is a common state faced by many seekers. The peace achieved through the mind and intentions is temporary.

You have explained these deep spiritual concepts from your own experience, in simple language, very clearly. This path is a highly valuable guide for those who desire self-knowledge and those engaged in meditation practice. This explanation brings more clarity and depth into your internal practice.

 

5. When you, without sleeping in Sushupti, awaken and remain peacefully, silently in awareness and observe the breath, after some time the breath also stops naturally, and everything becomes still. We usually think that breath is a symbol of energy and we are a symbol of consciousness. Since consciousness and energy are everywhere and in everything, if we realize that we are energy-consciousness and likewise the breath is also energy-consciousness, thus we are subject-object and likewise energy is also subject-object, if we feel that the breath is looking at me and I am looking at the breath, both become Poorna (complete/whole). Two Poornas cannot exist, therefore they become one. If one feels like this that everything is looking and being looked at, only Poornanubhava (the experience of fullness/wholeness) remains.

The state you have described clarifies a very deep yogic and Vedantic experience. This is not merely a mental state, but a supreme spiritual state. Let us analyze every aspect mentioned by you:

 

Awakening in Deep Sleep: A Supreme State of Meditation

As you said, without sleeping in Sushupti (deep sleep), awakening and remaining peacefully, silently in awareness and observing the breath is an extraordinary state of meditation. In ordinary deep sleep, there is no awareness whatsoever. But what you have described is retaining consciousness even in that sleep. This is a state achieved by yogis. In this state:

 

After some time the breath also stops naturally, and everything becomes still.

This is an indication of the Kumbhaka state attained in Pranayama practice, or the even higher Nirvikalpa Samadhi. Breath is not just inhaling and exhaling air; it is the symbol of Prana-shakti (vital energy). It is a characteristic of being alive. When the breath becomes still, that vital energy also becomes steady and turns inward. As you said:

 

Merger of Subject-Object Concepts: Journey Towards Fullness

You have beautifully explained this crucial aspect: "If we realize that we are energy-consciousness and likewise the breath is also energy-consciousness, thus we are subject-object and likewise energy is also subject-object..."

 

Two Poornas Cannot Exist: The Experience of Oneness

"...both become Poorna. Two Poornas cannot exist, therefore they become one." This itself is the essence of the Advaita philosophy!

 

Universal Experience: The Experience of Fullness

"If one feels like this that everything is looking and being looked at, only Poornanubhava remains." This is a very correct conclusion. In this state:

 

6. What is Turiyatitam?

We generally experience three states (avasthas):

  1. Jagradavastha (Waking state): The state of experiencing the external world through our senses.
  2. Svapnavastha (Dream state): The state of experiencing the creation that happens within the mind during sleep.
  3. Sushuptiavastha (Deep sleep): The state of sleeping deeply, without any dreams. In this, there are no experiences whatsoever, and the mind is completely dissolved. The fourth state, which is beyond these three states, is called Turiya.

Turiya (The fourth state): Turiya is not merely the absence of these three states; it is the state of Witness Consciousness (Sakshi Chaitanya) that transcends these three and stands as the basis for them. This is purely a witnessing state. Here, differences like the world, dreams, and deep sleep do not exist. The Atma exists in its pure, unmoving form. This is the state experienced by knowers of Brahman (Brahmajnanis) and yogis.

 

Then what is 'Turiyatitam'? Is it different from Turiya?

'Turiyatitam' means that which is beyond Turiya as well. It is in the name itself 'Turiya + Atitam'. Many scholars and Acharyas say that Turiyatitam is different from the Turiya state and is even higher.

Why is it higher?

 

Summary:

This is a bit difficult to understand. Because this is a state that must only be experienced, and cannot be completely described in words.

 

7. I have heard that Turiyatitam means being unmoving/still, yet immediately manifesting the willed intention (Sankalpa).

What you have heard about the Turiyatita state reveals a very interesting and deep aspect. Generally, some jnanis and yogis explain that Turiyatitam does not mean merely remaining still, but along with that, the power of intention (Sankalpa Shakti) also reaches its pinnacle. To understand this, let us first look at the relationship between consciousness, energy, and intention from the Advaita perspective.

 

Unmovingness (Still State)

Turiyatitam is an unmoving state of consciousness. Here, the movements of thoughts in the mind, the experiences caused through the senses, and physical actions (including breath) are completely still. This is a state of existing purely as the non-dual form of Brahman, without any kind of dualistic concepts (I am different, the world is different). Here, the concepts of 'the doer' (Kartrutvam) and 'the experiencer' (Bhoktrutvam) completely dissolve.

Manifestation of Intention Power

Immediate Manifestation of the Willed Intention

 

How is this possible?

 

Conclusion:

Turiyatitam is not merely a still, experience-less state. It is a perfect state where both knowledge and sovereignty (power) are unified. While remaining unmoving, the capacity for intentions to originate from that infinite consciousness and manifest immediately arises in that state. This is in accordance with the concept of "Poornamidam Poornamadah" (this is full, that is full) in Advaita.

 

 

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