Mahavakya Story

Consciousness is Brahman. The mind is reflected consciousness. Pure consciousness is that everyday awareness beyond thought in which this universe is appearing.

They say consciousness is not experiencing a universe as something separate from Itself but experiencing Itself as a universe. For more, see Maya.

Without words, one points to your self and silently shouts tattvamasi you are that. Myself is Brahman sitting by the river contemplating such a truth. Can confirm. I am Brahman.

Inspiration: ‘Consciousness is Brahman’ (Prajñānam Brahma) is the definition of the ultimate Reality behind the ever-changing phenomenal world of things and beings. ‘That Thou Art’ (Tat Tvam Asi) is the teacher’s advice. The student in his seat of meditation realises subjectively in himself that ‘This Self within is Brahman’ (Ayam Ᾱtmā Brahma). Last comes the hallelujah that sings in the bosom of the now Liberated sage in the student and he in his sense of fulfilment and bliss immeasurable, confirms in a mad roar of joy and wonder, ‘I am Brahman’ (Ahaṁ Brahmāsmi). ~Chinmayananda from Vakya Vritti commentary

Mahavakyas from Suka Rahasya Upanishad (21-39)

21-22. Meditation: I bow to the noble teacher, beyond becoming and the three Gunas, one, eternal, holy, witness of all knowledge, giver of bliss, beyond the world, sky-like, purpose of major texts.

The four major passages:

(1) Consciousness is Brahman

(2) I am Brahman

(3) That Thou Art and

(4) This self is Brahman.

Those who recite the statement of identity become liberated in Sayujya (identity).

23-24. Of the great incantation ‘Tat’, the seer is Hamsa, un-manifest Gayatri is the metre. Paramahamsa the deity; Hamsa the seed; Sama-Veda, power; So’ham is the pin; application is the meditation for my liberation. Bow to the thumbs, to that aspirant Svaha to Isana, the index fingers, Vasat to Aghora the middle fingers, to Sadyojata, the ring fingers, hum; to Vamadeva, the little fingers Vausat; to that spirit, Isana, Aghora etc. Phat.

Meditation: Meditate on that shining light as knowledge and its objects and what is beyond them both, taintless, awake, free and imperishable.

25-26. Of the chant of ‘Tvam’ Vishnu is the seer, Gayatri is the metre, supreme self the deity, ‘aim’ the seed, ‘klim’ the power, ‘sauh’ the pin, application is to the repetition for my liberation.

Bow to Vasudeva, to the thumbs: Svaha to Samkarsana, the index-fingers; Vasat to Pradyumna, the middle fingers; Hum to Aniruddha, the ring fingers; Vausat to Vasudeva, the little finger; Phat to Vasudeva and others.

Meditation: I adore the word ‘Thou’ the Jiva state, in all living things, everywhere, impartite form, controller of mind and egoism.

28-29. Meditation: ‘Meditate ever on Asi, thou art. Aiming at the merger of Jiva in that, as long as the mind dwells on the purport’. Thus have been stated the six limbs of the major texts.

30-38. Now according to the classification of the mystic teachings are set forth the verses on the purport.

Prajnana is that whereby one sees, hears, smells and makes clear all objects here, pleasant and unpleasant, by which one knows. In the four-faced Brahman, Indra and Devas, men, horses, cows, etc., spirit is one Brahman – so, in me too Prajnana is Brahman. In this body being remains witness to the intellect and is called I. The Being full in itself is described as Brahman, referred to with Asmi. So, I am Brahman. The being, one without a second, without name and form before creation and even now is called That. The being called Thou here beyond the senses understood as one. Let this unity be experienced. The inner self, from ego to the body, is called this (ayam) because it is self-luminous and realizes intimately. The truth of the universe is stated of all that is seen by the word Brahman.

39. I was in the state of dream of ‘I’ and “Mine’ because of the absence of the vision of the spirit. But I was awakened when the sun of my own nature arose by means of the major texts spoken clearly by the perception.

as transcribed by VivekaVani

https://vivekavani.com/suka-rahasya-upanishad/

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The Shukarahasya Upanishad also called Rahasya Upanishad

The text is a mix of prose and verses. It asserts that it has six parts and is structured as a discourse between Shiva and Shuka – the son of Vedic sage Vyasa. Shukha is celebrated in Hinduism as the one who became a sannyasi (Hindu monk) at a very young age.

The text is notable for extracting and describing four Mahavakyas, or sacred statements one each from the ancient layers within the four Vedas, and presenting them as meditative tools. The text asserts that Shuka achieved Jivanmukti – achieving freedom in this life, after he meditated on the knowledge in this Upanishad that he received from Shiva. The text further asserts that anyone can achieve similar spiritual liberation by meditating on the four Mahavakyas, and there is no need for rituals, pilgrimages and mantras for the one willing to meditate on these four.

The author and the century in which Shukarahasya Upanishad was composed is unknown. Manuscripts of this text are also found titled as Rahasyopnisad and Sukarahasyopanisad. This Upanishad is listed at number 35 in the Telugu language anthology of 108 Upanishads of the Muktika canon, narrated by Rama to Hanuman.

Bibliography

Deussen, Paul (1997). Sixty Upanishads of the Veda. Motilal Banarsidass. ISBN 978-81-208-1467-7.

Hattangadi, Sunder (2000). "शुकरहस्योपनिषत् (Shukarahasya Upanishad)" (PDF) (in Sanskrit). Retrieved 3 March 2016.

Mahadevan, T. M. P. (1975). Upaniṣads: Selections from 108 Upaniṣads. Motilal Banarsidass. ISBN 978-81-208-1611-4.

AM Sastri, ed. (1921). The Samanya Vedanta Upanishads with the commentary of Sri Upanishad-Brahma-Yogin. Adyar library seriesno. 7 (in Sanskrit). Adyar Library (Reprinted 1970). hdl:2027/mdp.39015065237664.

Tinoco, Carlos Alberto (1996). Upanishads. IBRASA. ISBN 978-85-348-0040-2.

Warrier, AG Krishna (1967). Sāmanya Vedānta Upaniṣads. Adyar Library and Research Center. ISBN 978-8185141077. OCLC 29564526.

~from Wikipedia (260422)

Prajñānam Brahma ~Sarvapriyananda

"The Advaitic understanding unfolds in three careful stages: 

1.We undeniably experience the universe through our senses, appearing to interact with an external world.

2.However, all objects must appear in Consciousness—nothing can exist “outside” awareness, as even the concept of “outside” appears within Consciousness.

3.If objects can only exist within Consciousness and cannot be separated from it (unlike a book from its bookmark), they must be non-different from Consciousness itself.

This leads to the profound meaning of Prajñānam Brahma: Consciousness is not merely experiencing the universe as something separate from itself; rather, it is experiencing itself as the universe. The apparent multiplicity and separation we experience is explained through the concept of Maya, while the underlying Reality remains one undivided, infinite Consciousness. 

This understanding resolves the seeming contradiction between our experience of multiplicity and the non-dual nature of reality. The universe isn’t denied or dismissed—it’s recognized as the play of Consciousness itself, appearing to itself, through itself. This is the essence of the Mahāvākya (great utterance) Prajñānam Brahma, which points to the ultimate oneness of consciousness and reality.

~Sarvapriyananda in 'Mahavakya' (bolding is mine)

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"Pancadasi 5.1: Yenekṣate śṛṇo-tīdaṁ jighrati vyākaroti ca, svādva svādū vijānāti tat prajñānam udīritam (That by which a person sees, hears, smells, and speaks, and can distinguish between pleasant and unpleasant tastes, either bitter or sweet, and so on; this is called prajñānam, or consciousness.) 

This verse refers to the Mahāvākya, Prajñānam Brahma, found in the Aitareya Upanishad. Prajñānam Brahma means Consciousness is the ultimate and infinite reality. Brahman means expansion without limit, or vastness.

"Pancadasi 5.2: Catur-mukhendra-deveṣu manuṣyā-śva-gavādiṣu, caitanyamekaṁ brahmātaḥ prajñānaṁ brahma mayyapi (The one Consciousness which is in Bramha, Indra, and other gods, as well as in human beings, horses, and cows; that is Brahman. This means this consciousness in me is also Brahman.)

Vidyaranya Swami illustrates the omnipresence of Consciousness through a series of examples, starting from Brahma (Catur-mukha, the four-faced one) to all divine beings, humans, and animals. This one Consciousness (Caitanyam ekam) pervades all existence—past, present, and future. While our individual minds and experiences differ, creating the appearance of separate consciousnesses, the underlying awareness remains singular and undivided."

~Sarvapriyananda in 'Mahavakya'

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All this has consciousness as the giver of its reality. All is impelled by consciousness. Consciousness is the eye of the universe and consciousness is its end. Consciousness is Brahman. 

~Lakṣaṇa Vākya - Prajñānam Brahma - Consciousness is Brahman. (Aitareya-upaniṣad. (3-1-3) – Ṛg-veda). 

Chinmayananda on the Vedic Path of Mahavakyas

The four great Mahāvākyas, found in each one of our Vedas, are as follows:

Lakṣaṇa Vākya - Prajñānam Brahma - Consciousness is Brahman. (Aitareya-upaniṣad. (3-1-3) – Ṛg-veda). 

Upadeśa Vākya - Tat Tvam Asi - That Thou Art. (Chāndogya-upaniṣad. (6.9.4 and 6.10.3) – Sāma-veda). 

Anubhava Vākya - Ayam Ᾱtmā Brahma - This Self is Brahman (Māṇḍūkya-upaniṣad. (Mantra-2) – Atharva-veda). 

Anusandhāna Vākya - Aham Brahma Asmi - I am Brahman (Bṛhadāraṇyaka-upaniṣad. (1-4-10) – Yajur-veda).

If one closely observes these four great formulae, we can see, in and through them, the entire system of the ‘Path of Meditation’ which Vedānta preaches. 

As soon as the student reaches the Master’s feet, he has to define what is Brahman, and this statement of definition of the Eternal Truth – Lakṣaṇa Vākya – is found in the Ṛg-veda where it says, ‘Consciousness is Brahman’. 

After this objective definition of Brahman, the Master turns to the disciples and directly points to their bosom and roars the truth, ‘That thou Art’, meaning that the Consciousness which is Brahman is not yonder there, somewhere behind the clouds, to be achieved at some time as a posthumous reward, but it is right here and now to be experienced as this Ᾱtman. This advice of the Master to the disciples – Upadeśa Vākya – is found in the Sāma-veda. 

Now, the student, having heard the definition of Brahman, having understood from the Master’s own tongue that the essence in him is nothing other than Brahman Itself, retires to the solitude to meditate upon this objective Truth constantly and single pointedly until he discovers for himself, ‘This Self is Brahman’. This Mahāvākya or major text, since it is the road to Realisation for the seeker, is called the Anubhava Vākya. This is found in Atharva-veda. 

Having decided for himself, from his own personal experience, gained during solitary and tranquil meditation, that this Ᾱtman is the Brahman, the student comes back to the Master. To the looks of enquiry of the Master, the boy answers with the cheer that beams out from his limpid eyes of peace and serenity that he had intimately experienced the Truth, and afterwards he is living constantly aware of the Truth that ‘Brahman Am I’. This major text, is, therefore, called Anusandhāna Vākya.

~Chinmayananda

from Vakya Vritti

‘Consciousness is Brahman’ (Prajñānam Brahma) is the definition of the ultimate Reality behind the ever-changing phenomenal world of things and beings. ‘That Thou Art’ (Tat Tvam Asi) is the teacher’s advice. The student in his seat of meditation realises subjectively in himself that ‘This Self within is Brahman’ (Ayam Ᾱtmā Brahma). Last comes the hallelujah that sings in the bosom of the now Liberated sage in the student and he in his sense of fulfilment and bliss immeasurable, confirms in a mad roar of joy and wonder, ‘I am Brahman’ (Ahaṁ Brahmāsmi).

~Chinmayananda

transcreating the mahavakyas

all this has consciousness as the giver of its reality. all is impelled by consciousness. consciousness is the eye of the universe and consciousness is its end. consciousness is brahman.

that being which is the subtle essence upon which the world is superimposed, that is the truth, such is the self, that you are.

om the word is all this. all that is past, present, and future is om. that which is beyond the three periods of time is also om. all this is verily brahman. this atman is brahman.

this was brahman in the beginning. it knew itself only as “i am brahman.” therefore it became all. it is the same with seers and the same with all people. to this day, whoever knows the self as “i am brahman,” becomes all this.

Mahavakyas 1: Prajnanam Brahma

Prajnanam Brahma (प्रज्ञानम् ब्रह्म) - "Consciousness is Brahman" (Aitareya Upanishad 3.3 of the Rig Veda)

This One is (the inferior) Brahman; this is Indra, this is Prajapati; this is all these gods; and this is these five elements, viz earth, air, space, water, fire; and this is all these (big creatures), together with the small ones, that are the procreators of others and referable in pairs to wit, those that are born of eggs, of wombs, of moisture, of the earth, viz horses, cattle, men, elephants, and all the creatures that there are which move or fly and those which do not move. All these have Consciousness as the giver of their reality; all these are impelled by Consciousness; the universe has Consciousness as its eye, and Consciousness is its end. Consciousness is Brahman.

(tr-Gambhirananda)

eṣa brahmaiṣa indra eṣa prajāpatir-ete sarve devā 

imāni ca pañca mahābhūtāni pṛthivī vāyur-ākāśa āpo

jyotīṁśītyetānīmāni ca kṣudra-miśrāṇīva 

bījānītarāṇi cetarāṇi cāṇdajāni ca 

jārūjāni ca svedajāni codbhijāni ca- 

asvā gāvaḥ puruṣā hastino yatkiñcedaṁ 

prāṇi jaṅgamaṁ ca patatri ca 

yacca sthāvaraṁ sarvaṁ tat-prajñānetram, 

prajñāne pratiṣṭhitaṁ prajnānetro

lokaḥ prajñā pratiṣṭhā prajñānaṁ brahma.

~Swami Gurubhaktananda

Mahavakyas 2: Tat Tvam Asi

sah yah esah anima

aitadatmyam idam sarvam;

tat satyam, sah atma,

tat tvam asi

That which is this subtle essence

Upon which the world is superimposed;

That is the truth, that is the self,

That you are

Chandogya 6.8.7

Mahavakyas 3: Ayam Atma Brahma

 Ayam Atma Brahma (अयम् आत्मा ब्रह्म) - "This Self (Atman) is Brahman" (Mandukya Upanishad 1.2 of the Atharva Veda)

sarvaṁ hyetad Brahma ayam-ātmā Brahma.

All this is verily Brahman. This Ᾱtman is Brahman.

(tr-Chinmayananda)

All this is surely Brahman. The Self is Brahman. The Self, such as It is, is possessed of four quarters.

(tr-Gambhirananda)

1. Hariḥ Om. Om, the word, is all this. A clear explanation of it is (the following) – all that is past, present and future, verily, is Om. That which is beyond the three periods of time is also indeed, Om.

2. All this is verily Brahman. This Ᾱtman is Brahman.

(tr-Chinmayananda)

Mahavakyas 4: Aham Brahmāsmi

Aham Brahmāsmi (अहम् ब्रह्मास्मि) – “I am Brahman” (Brihadaranyaka Upanishad 1.4.10 of the Yajur Veda):

brahma vā idamagra āsīt, tadātmānamevāvet, aham brahmāsmīti | tasmāttatsarvamabhavat; tadyo yo devānām pratyabubhyata sa eva tadabhavat, tathārṣīṇām, tathā manuṣyāṇām; taddhaitatpaśyannṛṣirvāmadevaḥ pratipede, aham manurabhavaṃ sūryaśceti | tadidamapyetarhi ya evaṃ veda, aham brahmāsmīti, sa idaṃ sarvam bhavati, tasya ha na devāścanābhūtyā īśate, ātmā hyeṣāṃ sa bhavati; atha yo'nyāṃ devatāmupāste, anyo'sāvanyo'hamasmīti, na sa veda, yathā paśurevam sa devānām | yathā ha vai bahavaḥ paśavo manuṣyam bhuñjyuḥ, evamekaikaḥ puruṣo devān bhunakti; ekasminneva paśāvādīyamāne'priyam bhavati, kiṃu bahuṣu? tasmādeṣām tanna priyam yadetanmanuṣyāvidyuḥ || 10 ||

This [self] was indeed Brahman in the beginning. It knew itself only as “I am Brahman.” Therefore it became all. And whoever among the gods had this enlightenment, also became That [Brahman]. It is the same with the seers (rishis), the same with men. The seer Vamadeva, having realized this [self] as That, came to know: "I was Manu and the sun." And to this day, whoever in a like manner knows the self as "I am Brahman," becomes all this [universe]. Even the gods cannot prevent his becoming this, for he has become their Self.

(tr-Nikhilananda)