Page 230 - Kailaspati: Paramhans Hansdevji Avadhoot

i have learnt from our Baba and shri shri Gurudev, that the ‘Panchadasakshari’ has elucidated the meaning of ‘the Tatvamasi Mahavakya’ of the Chhandogya Upanishad belonging to the sama Veda. he has explained that long before the visible bright world with a name had been created, there was but name-less, immanent and unique, ‘sat Parambrahman’—it is he who deserves being called ‘Tat’. None other than that Brahman is ‘Tat’. When life came into being after the creation of the world, the word ‘Tvam’ was created with the idea that ‘Tvam’ is the ‘Chaitanya’ in the heart of a man, disassociated from the body with all its five senses. ‘Tat’ is nothing but that feeling of ‘Brahma Chaitanya’ which remains invisible. The union of ‘Paramatma’ and ‘Jivatma’ is being made by means of the word ‘asi’. There is no difference between them, and because of that reason the Brahmagna Guru asks his disciple to pay his pranam by chanting—
त्वमेव तत् तत् त्वमेव तवश्वरूप िामधोस्ुते
tvameva tat tat tvameva viśvarūpa nāmostute
Like the said Tatvamasi Mahavakya, the aitareya Upanishad of the Rig Veda has its life in Pragyanang Brahma or Pragyana- manandang Brahma.
Prajna is “Kutastha Chaitanya”—either happiness or Brahma—is its epithet only. Prajna is also defined as direct insight into the truth taught by the Buddha, as a faculty required to attain enlightenment. This ‘Prajnan Chaitanya’ remains detached, alone and as a witness. a lamp in the dance-hall that makes it evident to all its onlookers remains as glowing and bright as in their absence. Likewise, the ‘atman’ (i.e. soul) makes it evident despite the ego in the human body (which is but the ornament of a man), the dancer in the form of intelligence and all the senses in the form of witnesses. and the ‘atma’ even in one’s state of sleep, and in the absence of onlookers, makes it self-evident. That which is not born, nor dies, neither increases or decreases, that remains all alone and detached,
200 Kailashpati