Tattva Bodha
The Sanskrit work Tattva Bodha belongs to the Prakarana Grantha (introductory text) and is ascribed to the Adi Shankara . In short and concise verse form, it sets out the principles of Vedanta .
etymology
The title of the work is made up of the nouns Tattva ( तत्त्व ) truth (actually Das-Heit, So- sein ) and Bodha ( बोध ) knowledge, experience, thought and can therefore be represented as knowledge of the truth . A freer and at the same time more correct translation would be awakening to the nature of that, of the eternal .
introduction
In life everyone strives for happiness (sukha prāpti), be it in the form of education, occupation, fame, wealth and so on - all examples of the limitless desires of people. What someone desires he / she really wants to get; conversely, what is not wanted should be avoided. If the desired goal is not achieved and / or one gets what one does not want, then suffering arises, which one then has to get rid of again (duḥkha nivṛtti). The desired happiness should ideally be of an uncontaminated nature (sukham without duḥkha), be eternal (nitya sukham) and be infinite and limitless (niratiśaya sukham).
Inevitably, the question arises, how such happiness is ever to be achieved? The Tattva Bodha tries to give an answer to this. His Vedanta (vedasya anta) teaches that the true nature of living beings is divine and everlasting bliss, which does not have to be acquired but is already slumbering within us.
content
The Tattva Bodha is considered a definitive introduction to the study of the Self ( Atman ). It consists of 38 main verses for a total of 103 verses arranged in five sections:
- Introduction - upodhgata
- Inquiry into the individual - jīva vicāra
- Inquiry into the individual - ātma vicāra
- Inquiry into creation - śriṣṭi vicāra
- Investigation of the identity between the individual and God - jīva iśvara vicāra
- Fruit of knowing the self - jñanaphalam
The opening and closing verses are typical Shloka (śloka), while the rest of the work is written in prose form . The text is generally held in a question and answer style, which clarifies the basic philosophical concepts of Jnana Yoga in a precise form .
introduction
The introduction is an invocation of God ( Vasudevas ) and an honor of the teacher ( Gurus ):
"After a fitting greeting from Sri Vasudeva, the king of yogis, as well as the guru, the mediator of all wisdom, the Tattva Bodha, the knowledge of truth, should be presented as an aid for all searches for truth."
Investigation of the individual
Jīva vicāra or adhikārī
This section consists of seven main verses (verses 1 to 7) or 17 individual verses and defines the student (adhikāri). The sadhana chatushtaya (preconditions, qualifications) of the fourfold spiritual path are carried out. These are Viveka (power of distinction, discrimination - especially differentiation between permanent, eternal and impermanent, transient), Vairagya (dispassion), the six inner riches, the Shat-sampat , as well as Mumukshutva (desire for liberation - especially liberation from samsara ). The six inner riches (also sixfold inner discipline) are in turn composed of Shama (control of the mind), Dama (control of the senses), Uparati or Uparama (introspection, inward turning), Titiksha (bearing, perseverance, inner strength), Shraddha (trust, belief on teachers and scriptures) and samadhana (concentration). Whoever masters all four sadhanas becomes adhikāri and can begin the search for truth.
Note: The author only defines the terms here. Methodologies for their attainment can be found in Karma Yoga for the three sadhanas and in Upasana Yoga for the six riches, both precursors to Jnana Yoga . The yoga practices in themselves are not sufficient without an ethical superstructure, so the ten commandments of Yama / Niyama must also be taken into account.
ātma vicāra or ātmatattvaviveka
This section contains 38 individual verses in 9 main verses (verses 8 to 16) and defines the sole reality of the Atman in relation to everything that is changeable . The Atman is separate from the material body ( Sharira ), which is in three modes (sharīra trayam): gross body (sthūla sharīra), subtle body (sūkshma sharīra) and causal body (karana sharīra). He also has nothing to do with the three states of consciousness (avasthā trayam) - waking, dreaming and deep sleep - and also in the five body shells ( pancha koshaḥ ) - food, vital air or energy, spirit or psyche, mind or intellect and bliss or unconsciousness - he cannot be found. So what is the Atman ultimately? The answer is Sat-Chit-Ananda , the everlasting knowledge of bliss.
Investigation of creation
śriṣṭi vicāra or jagata kī utpatti
In this section, consisting of 9 main verses (verses 17 to 25) with a total of 23 individual verses, the 24 Tattvas are presented, all of which arise from Maya , the causal universe. Maya is made up of five elements (pancha bhūtāni), which in turn exist in three modes or components ( Gunas , Tri Guņātmikā). The five elements are Akasha (ether), Vayu (air), Agni or Tejas (fire), Jalam or Apa (water) and Bhumi or Prithivi (earth), the three manifestations Sattva (brightness), Rajas (movement) and Tamas (darkness).
The five sense organs of our experience or knowledge (pancha jñāna indriyāni) develop from the sattva component of the five elements, namely ears (hearing), skin (sense of touch), eyes (sight), tongue (taste) and nose (smell). Moreover, results from the sattva component of the four times in Manas , Buddhi , Ahamkara and Chitta divided mind . The Rajas component then develops the five organs of activity (pancha karma indriyāni) - language (vāk), hands (pāni), feet (pāda), anus (pāyuḥ) and genitals (upastha) - as well as the five airs of life. The Tamas component leads to the ultimate condensation and manifestation of the five elements. We therefore have 9 Sattva-Tattvas, 10 Rajas-Tattvas and 5 Tamas-Tattvas or a total of 24 Tattvas in the cosmic manifestation.
Investigation of the identity between individuals and God
jīva iśvara vicāra or jīva-brahma kā ekya
In this section with 10 main verses (verses 26 to 35) and a total of 11 individual verses it is explained in advance that there is a fundamental unity between the microcosm and the macrocosm, ie between the individual soul ( Jiva ) and the oversoul ( Ishvara ). Only through ignorance does the individual soul consider itself different from the oversoul. As long as this error persists, the individual soul will continue to be trapped in samsara , in the cycle of becoming and passing away. But as soon as the individual soul recognizes its identity (for example in Samadhi ) with the Brahman, it becomes a Jivanmukta , a soul that has already been liberated in this life. The fact that the consciousness behind the individual soul and the oversoul is in principle of the same quality is also expressed in the formula Tat Tvam Asi - the consciousness in "Tat" is identical to the consciousness in "Tvam", there is no difference.
Fruit of knowing the self
jñanaphalam or jīvanmuktaḥ
In the last section with three main verses (verses 36 to 38) and 14 individual verses, the fruit of the knowledge of Jivanmukta is discussed again. Its main feature is that from now on he is free from any karma and thus steps out of the circle of samsara. Then the three types of karma are explained:
- Agami Karma - results of good and bad actions after recognizing identity.
- Sanchita Karma - accumulated results of actions in previous incarnations (in seed form).
- Prarabdha Karma - Effects of Actions in This Life.
The Agami Karma is avoided from now on and the seeds of the Sanchita Karma are instantly burned by the enlightenment of the Yogi and have no further effect on him. The Prarabdha Karma still has to be consumed in this life, but remains without negative consequences for the yogi. At the end it is affirmed that the knower of the self can leave all worries behind because his awareness has automatically freed him from all effects of his actions.
"Om tat sat"
meaning
In an incomparably short and concise form, Adi Shankara succeeds in explaining the essence of Vedanta in his Tattva Bodha. It thus represents a streamlined version of his famous Vivekachudamani . The essence is as follows:
- The jīva ātmā is qualitatively identical to the parama ātmā .
- The parama ātmā is satyam - truly eternal and immortal.
- The anātmā, however, is mithyam (dependent and temporary) and is based on the parama ātmā.
The knowledge of the eternal nature of the true self destroys all karma and thus frees the jiva from samsara.