Madhuvidya

Author(s): S D Laddu, T N Dharmadhikari, Madhvi Kolhatkar, Pratibha Pingle
Publisher: L D Indology Ahmedabad

Page 47

406
MEHENDALE: "Satyam Eva Jayate Nānstam"
satyam eva jayate. In the context it can only mean "A sage obtains only the Real" because the place where he reaches is the abode of the Real. He does not obtain the unreal or lesser worlds because there are other paths which lead to them which the sage does not take. With the expression satyam eva jayate which means ' A sage obtains only the Real (i.e., brahman),' we may well compare Mundaka 3.2.9 (sa yo ha vai tat paramam brahma veda) brahmaiva bhavati.
The word satyam is often used in the Upanişads to designate brahman as the ultimate Reality. In the Chándogya, Uddalaka Āruni taught Svetaketu the doctrine of the essential oneness of the individual and the universal soul. There this highest principle is declared to be satyam : sa ya eşo'nimā, aitadātmyam idam sarvam, tat satyam, sa ātmā, tat tvam asi Svetaketo, 6.8.16. Before Svetaketu was initiated in this doctrine he was asked one question by Āruņi. While elaborating this question Āruņi uses satyam in the sense of basic Rality: ekena mrtpindena sarvaṁ msnmaya vijñātam syāt vācārambhanaṁ vikāri nāmadheyaṁ mrttikā ity eva satyam / ...... loham ity eva satyam, etc., 6.1. In this Upanişad satyam is expressly said to be the name of brahman: tasya ha vā etasya brahmaņo
nāma satyam iti, (8.3). In the Mundaka itself, where the passage under discussion occurs, the nature of the brahmavidyā is said to be that by which one knows the imperishable Purușa as satya : yenākşaraṁ puruşaṁ veda satyam provāca tāṁ tattvato brahmavidyām. 1.2.13. In a few places we find it further stated that this ultimate Reality is covered by a gold vessel (in the form of the sun): hiranmayena pătrena satyasyāpihitam mukham / tat tvaṁ Pūșann apāvīņu satyadharmāya drstayell, isā. 15; Bp.5.15.
In the usual interpretation of styam eva jayate, satyam is taken as the subject. But before we do so it would be well to remember that since satyam is an attribute of brahman it is never employed as subject in the Upanişads. In one passage of the Bșhadāranyaka (5.5.1) it may appear at first sight that satyam is used as a subject. But a closer examination will show that that is not the case. We read there as follows in an account of creation :āpa evedam agra āsuḥ / tā āpaḥ satyam asrjanta / satyam brahma brahma prajāpatiṁ prajāpatir devān. It may appear that here satyam is said to create brahman. That is, however, not true. In the preceding section (Bț. 5.4) both satyam and brahman are identified and described as first-born : sa yo haitaṁ mahadyakşam prathamajam veda satyň brahmeti ...
* We may also compare tasyaişa ätmā visate
brahmadhāma Mund.3,2,4; tan....brahmalokan gamayati ....teşār na punaravstrih,Br. 6.2.15;sa enanbrahma gamayari eșa devayānaḥ panthāiti, Chã.5.10; also4.15.
'Also, cf., atha nămadheyam satyasya satyam iti,
Bp.2.3.6.also 2.1.20. “Also cf., tad etad akşaram brahma ... tad eta!
satyam, tad amstam ..... Mund.2.2.2.
Madhu Vidyā/22