Mahavakyas, the Great Sayings

by Jayaram V

The Mahavakyas are pithy statements with profound spiritual and religious significance. They are very useful in meditation and in developing a deep insight into the secrets of Hindu mysticism. These statements are gathered from various sources such as the Vedas and the Upanishads. They are ageless because they are as relevant today as they were thousands of years ago. They purify our minds, promote introspection and insight, and lead us to transcendental states of awareness. They are like the divinities who reveal themselves to a seeker depending upon the latter's' inner state of consciousness. The following 22 Mahavakyas are taken from the Siva Purana where they are listed. Any one can use them to stabilize one's mind on Brahman or the Absolute Self.

1. prajnanam brahma

Explanation 

Prajnanam means knowledge, wisdom or intelligence. According to this mahavakya (great truth), Brahman is knowledge. 

Two Types of Knowledge

Knowledge (jnanam) is of different kinds. There is the lower knowledge of the Vedic rites and rituals, of the smritis, sutras, puranas, darshanas and vedangas, and the higher knowledge of Atman (self) and Brahman (supreme-self). We have the knowledge that comes from our study of the scriptures and knowledge that comes from the interaction of our senses with the external world. This is inferior knowledge, because it is impermanent, unreliable and subject to the duality of right and wrong, truth or untruth and the multiplicity of opinion and perspective.  Both types of knowledge are important. From the lower knowledge comes the discipline and the ability to practice the higher and realize the highest. According to our scriptures, Brahman is the highest knowledge, because it is permanent, unchanging and indivisible, by knowing which there is no further knowing. 

It is important to know that Brahman is not to be viewed here as an object of knowledge, something that we need to know or gain or possess or remember. In our phenomenal world, this is what we ordinarily do with our mental knowledge. We think knowledge in material terms, because we cannot conceptualize knowledge that arises spontaneously without the intervention of the mind, the senses and the ego. To aspire for divine knowledge through our minds and senses would be equal to creating another distraction or activity in our lives, another mirage or delusion in which our egos indulge and lead us astray. Brahman is realized only in a transcendental state, when we manage to rise above the habitual movements of our minds and senses and cease all goal oriented effort to know him or experience him. 

The Paradox of the Pure State

The problem and paradox of spiritual experience is that, from a mental perspective, in a state of duality, the knowledge of Brahman is indescribable, and in a state of unity it is unknowable. When we are in a state of samadhi, we have no means of knowing what is happening, and when we come out of it we have no means of remembering what happened, because our minds and senses were not involved in that experience. It is like the deep sleep state, beyond dreams and all mental formations, about which we have no idea. 

Brahman is an absolute, infinite and complete being. In his indivisible and absolute state he is not subject to duality, because he is not united with Prakriit (nature ) or its qualities (gunas) and elements (tattvas). So the absolute Brahman does not know, other than by himself, that he knows or that he exists. It is a state of Being, in contrast to the state of Doing, in which he simply is without a second and without any instruments such as a body or senses. It is a purely subjective state in which there is no process, no otherness, no knowing, no doing and no remembering. 

Such is the paradox of the state of Brahman. To know him is not to know him and not to be him in the present. To describe him from the memory of our experience is to negate his transcendental unity and continuity!  In his absolute state Brahman has no sense of objectivity, no simultaneous experience of self and the not-self, but only a subjective sense of "I am" ness, because to be aware of the self means duality which is not the state of Brahman. 

Why Brahman Manifests Creation

The only way the knowledge of Brahman becomes important is when he is subject to duality and his knowledge becomes the ultimate solution for the problems of his limited existence. In order to accomplish creation, Brahman subjects himself to the illusion of duality and becomes a limited being who is limited by the divisions of time and pairs of opposites. To consciously experience the joy of seeing himself in innumerable forms, he becomes some one other than himself. He projects himself as innumerable beings and equips them with instruments of knowledge (senses and the mind), through which he can look upon himself objectively in a state of duality and experience the phenomenal world as a play ground of his innumerable realities. 

This is the secret and purpose of our creation. Brahman descends into our worlds, as limited beings, in order to experience in his limited state the thrill of knowing and becoming, which are simply inconceivable in his absolute state. He associates himself with his shakti (the primordial nature) and conceals his true consciousness to manifest his pluralistic objective worlds and the jivas (beings) as a part of his universal game (maha-lila). 

The Knowledge of Brahman Vs The Knowledge of Jivas

In contrast to the knowledge of Brahman, which is self illumined and exists by itself and unaware of itself, that of the beings is illumined by their senses and minds and exists only in relation with others. The knowledge of the beings is an objective knowledge, which is subject to duality, division and pairs of opposites. While Brahman is knowledge, the beings are not the sum total of their knowledge. Knowledge is part of them. It is stored in their memory like a possession, with which they identify themselves or become attached or detached, or about which they form opinions and attitudes. They also impart to it their gunas or qualities and keep it in a state of flux according to their thoughts, emotions, desires and expectations. 

In our consciousness we experience knowledge as different from us and other than us. Our knowledge does not truly represent us and cannot be relied upon all the time.  In our knowing there is a process, a movement, a conscious experience of knowing or not knowing, the division of time, a distinction between what we know and what we don't, what we can hold and what we cannot, a desire to know or not to know and an effort to know or resistance to know.  There is also a discontinuity in our knowing. In between two thoughts and two pieces of knowledge there is always a gap, a silence in which hides the unity of our existence. Our senses and minds  are imperfect and unreliable as instruments of knowledge. 

In Brahman there are such divisions and pairs of opposites. There is no effort to know, no desire to know, no process of knowing, no means of knowing, no experience of knowing, no contradictions of what is known and unknown and no division of time and movement. It is a state of pure consciousness, the state of Being, the state of Truth which is veiled in us and which is denied to us by the power of maya. The purpose of our existence is to realize that consciousness and to become one with it.

The Journey Back to the Source

This is what we are reminded through this mahavakya. If we want to go back to our source, we have to overcome our limitations of prakriti and duality and regain our true consciousness in the state of Brahman. We need to experience our knowledge of oneness, withdrawing ourselves from the objects of the worlds, the senses and the mind and transcending our memory and phenomenal awareness. As free individuals, we have the choice to choose our paths to arrive at the destination. We can continue with our limited existence as long as we want, for we have that freedom too.

There is nothing wrong with human existence or human knowledge. It is neither inferior nor superior. It is definitely not an evil or sinful existence. It is an aspect of Brahman, a plane of existence that has its own significance in the order of the universe. We are here because of a desire of Brahman that arose in him millions of years ago. Every aspect of our creation, every quality, element and being in our nature is divine. If that is not so we would not be worshipping so many divinities who represent the plurality of our cosmos in our microcosm. Every aspect of creation is precious, so are all the beings and all the objects. Through them Brahman is witnessing the drama of this universe unfolding every moment. When he knows that the being is tired of its journey, he comes forth and guides himself back to his source.

Properly practiced and meditated upon this mahavakya will help us realize who we are, why we are here and what is the purpose of our creation and existence. It will help us know the mysteries of Atman and Brahman. It reminds us what we have been and where we need to go.

Suggested Further Reading