Aham Brahmasmi

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In Hindu philosophy, which, based on intuitive truths, is ever engaged in the incessant search for ultimate truths, the sentence - Aham Brahmasmi (Sanskrit: अहं ब्रह्म अस्मि). The phrase means "I am Brahman" (Aham Brahman Asmi) or "I am the Infinite Reality". It is one of the four Mahavakyas used to explain the unity of macrocosm and microcosm.[1]

Meaning[edit]

Literally, Aham (अहं) means that which cannot be deserted or abandoned on account of being constant, unavoidable, ever present; Brahman (ब्रह्म) means ever-full or whole, and Asmi (अस्मि) means always present, ever-existing knowledge. This mahavakya belongs to the Brihadaranyaka Upanishad of the Yajurveda. Brahman is the Infinite Reality, only when the ego dies can this be realized. In this sentence the "I" is not the limited transmigrating ego, the doer and the enjoyer within, and also not the body and the mind. Man (who is a conscious entity) alone has the capacity for improving his present state, guide his future, to enquire and know the truth, and free himself from the cycle of birth and death (vidya adhikara) through thoughtful actions (karma adhikara). Vidyaranya in his Panchadasi (V.4) explains:

स्वतः पूर्णः परात्माऽत्र ब्रह्मशब्देन वर्णितः |
अस्मीत्यैक्य-परामर्शः तेन ब्रह्म भवाम्यहम् ||
"Infinite by nature, the Supreme Self is described here by the word Brahman; the word asmi denotes the identity of aham and Brahman. Therefore, (the meaning of the sentence is) I am Brahman."

This realization is gained through true enquiry.[2]

Significance[edit]

This sentence appears in the Brihadaranyaka Upanishad when the sage, in the context of meditation on the Self, in reply to the query – What did that Brahman know by which It became all? - states:-

"ब्रह्म वा इदमग्र आसीत्, तदात्मनामेवावेत्, अहं ब्रह्मास्मीति | तस्मात्तत्सर्वमभवत्; तद्यो यो देवानां प्रत्यबुध्यत स एव तदभवत्, तदषीर्णाम् तथा मनुष्याणाम्,..."
"This (self) was indeed Brahman in the beginning; It knew only Itself as, "I am Brahman". Therefore It became all; and whoever among the gods knew It also became That; and the same with sages and men…” - (Brihadaranyaka Upanishad I.iv.10)

In his comment on this passage Sankara explains that here Brahman is not the conditioned Brahman, that a transitory entity cannot be eternal, that knowledge about Brahman, the infinite all-pervading entity, has been enjoined, that knowledge of unity alone dispels ignorance and that the meditation based on resemblance is only an idea. He tells us the sentence Aham Brahman asmi is the explanation of the mantra

पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते |
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ||
"That ('Brahman') is infinite, and this ('universe') is infinite; the infinite proceeds from the infinite. (Then) taking the infinitude of the infinite ('universe'), it remains as the infinite ('Brahman') alone." - (Brihadaranyaka Upanishad V.i.1)

He explains that unity and plurality are contradictory only when applied to the Self, which is eternal and without parts, but not to the effects, which have parts.[3] The aham in this sentence is not closed in itself as a pure mental abstraction but it is radical openness. Between Brahman and aham-brahman lies the entire temporal universe experienced by the ignorant as a separate entity (duality).[4]>

Consequence[edit]

The difference between Brahman and atman emerges most clearly where they appear side by side with one another such as - स वा अयमात्मा ब्रह्म विज्ञानमयो मनोमयः प्राणमयः – 'That Self is indeed Brahman, as also identified with the intellect, the mind and the vital-force'.[5] The Isha Upanishad tells us that the Supreme Brahman present in the Mukhya Prana is the bearer of the secret names of Aham and Asmi.[6] Sankara proclaims that there is a plane where everything is entirely "different"; where laws of maya no longer apply; where distinctions like subject and object fall away; where Tat Tvam Asi and Aham Brahman asmi are actually felt.[7]

References[edit]

  1. ^ Gurumayum Ranjit Sharma (1987). The Idealistic Philosophy of Swami Vivekananda. Atlantic. p. 180. GGKEY:PSWXE5NTFF4. 
  2. ^ Swami Tejomayananda, Mādhava (1999). Pañcadaśī, chapters 5, 10 and 15. Chinmaya Mission. pp. 9–12. ISBN 978-81-7597-036-6. 
  3. ^ The Brhadaranayaka Upanishad. Advaita Ashrama. pp. 98–105,557,559. 
  4. ^ Raimundo Panikkar (1994). Mantramañjari. Motilal Banarsidass. pp. 742–743. ISBN 978-81-208-1280-2. 
  5. ^ Swami Parmeshwaranand (2000). Encyclopaedic Dictionary of Upanisads. Sarup & Sons. p. 219. ISBN 978-81-7625-148-8. 
  6. ^ B. N. Krishnamurti Sharma (2000). History of the Dvaita School of Vedānta and Its Literature: From the Earliest Beginnings to Our Own Times. Motilal Banarsidass. p. 609. ISBN 978-81-208-1575-9. 
  7. ^ Hans Torwesten (January 1994). Vedanta: Heart of Hinduism. Grove/Atlantic. p. 152. ISBN 978-0-8021-3262-8.