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VIVEKACUDAMAŅI
unattainable by mind and speech. Vide the śruti: yato vāco nivartante aprāpya manasā saha (Taitt.). "That from which words return, without attaining It along with the mind."
aprameyam: incomprehensible to the ordinary intelligence; but enveloped (attainable) by a mind modified (disciplined) by hearing the scriptural texts and the words of the guru (śravaņa), reflection (manana) and profound meditation (nididhyāsana).
anādyantam: without the limitations of time and place; therefore the full or plenary and big; which makes the sun etc., shine (mahah means lustre; jyotiņ which is Brahman).
Thus the Tatpadārtha has been clearly analysed.
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After examining and determining the significance of the two padārthas, Tvam and Tat, the guru proceeds to deal with the meaning of the sentence: tat tvam asi.
तत्त्वंपदाभ्यामभिधीयमानयोः
ब्रह्मात्मनोः शोधितयोः यदित्थम् । श्रुत्या तयोस्तत्वमसीति सम्य
गेकत्वमेव प्रतिपाद्यते मुहुः ॥२४३॥ tattvampadābhyām abhidhīyamānayoḥ
brahmātmanoh sodhitayor yadittham śrutyā tayostattvamasīti samyak
ekatvameva pratipādyate muhuḥ 11
Of Brahman and ātman (Jiva) thus indicated by the words Tat and Tvam and whose meanings have been thus examined and determined, the oneness alone is repeatedly well established by the Śruti-Tattvamasi.
In the sentence Tattvamasi, by the word 'tat Brahman as qualified by creatorship etc. (preservation and dissolution) of the world is conveyed. By the word tvam the ātman as qualified by the mental states of waking etc. (dream and dreamless sleep) is indicated. As such they are the iśvara and the jiva. These two terms, tat and tvam have been examined as aforesaid and they are found to be of the nature of pure intelligence. By the expression Tattvamasi, as there is no difference, absolute identity between them is affirmed clearly nine times in the Chăndogyopanişad.
