MAHAAVAAKYAS OF UPANISHADS
REVERBERATE IN MANEESHA PANCHAKAM OF SANKARA
(I-DISCOURSE BY N.R. SRINIVASAN,
BRENTWOOD, TN, USA, SEPTEMBER 2013)
Mahaavaakyas
are the great dicta, formulae, or pronouncement found in the Upanishads on
which the seeker of Liberation from this mortal life has to meditate with
one-pointedness. In the philosophy of Western
countries and of some others, inquiry does not go beyond making intellectual
inquiry. Upanishads, philosophical
portion of the Vedas, prescribe a way of life for the seeker of Liberation with
actions and duties calculated to discipline and purify him called Karmayoga.
After leading such a life and eventually forsaking all actions, he meditates on
the truths of Upanishads. The highest of the truth is that there is no
difference between the individual Self and the Brahman (Supreme Principle). It
is to attain this highest state in which the individual Self dissolves
inseparably in the Brahman an individual turns a Sanyaasi (renunciation or
sainthood) after forsaking the very Karma
that gives him inward maturity. When he
is initiated into Sanyaasa (renunciation) he is taught four mantras, the four
Mahaavaakyas. In Sopana panchaka Lord
Sankra urges us to chant the Samhitas of Vedas, perform the duties laid down in
the Brahmanas of Vedas, finally, to meditate on the Mahaavaakyas, after
receiving initiation into them, the purpose being to attain oneness with the
Brahman. In our prayers to God we speak
hoping He would listen; He will if our prayers are sincere. In meditation we get a feeling He speaks to
us and we listen. This is a divine feeling we get when we meditate and enter
into trance with the Mahaavaakyas or Pranava. This was the experience of
Sankara which he has shared with us. Even Lord Krishna use to meditate during
morning hours as Puranas reveal. Nowhere Upanishads talk about Mahaavakyas. It
was Sankara while commenting on Upanishads identified them as Mahaavaakyas.
Later other philosophers like Ramanuja, Madhva and others have also commented
on these Mahaavaakyas with their own interpretations based on their philosophy.
Specific
Veda mantras help us to transcend this life and become one with the Ultimate Truth. Some mantras that create vibrations in our
naadis (nerves) accomplish such a goal. Those are Mahaavaakyas of Upanishads
and Pranava (OM). Upanishads which
contain the essence of the Vedas form the
Jnaanakhaanda portion of the Vedas are the very foundation of Vedanta-philosophy.
Texts of Upanishads are enigmatic in character. They deal exclusively with the
discovery of the fundamental Spiritual Truth. They enshrine the doctrine of: 1)
the Supreme Brahman; 2) the individual Self; 3) the ultimate goal of life; 4) the
way of attaining that ultimate goal of life; and, 5) the impediments on the way
of that attainment.
Every individual soul is only a focus, as
it were in one infinite Consciousness, referred to as Brahman in all the Upanishads. Upadhis are the limitations of our souls.
They are in simple terms the physical, mental and moral conditions under which
we have to work in life. When these
upadhis are removed, what we call the individual soul is identical with the
Universal soul.
Mahaavaakyas
means great sentences of Advaita Vedanta and Jnaana Yoga. Mahaa-vaakyas are the heart of Vedanta. Contemplation
on Mahaavakyas provide the answer to our question “Who am I?” This we call enlightenment. The great maxims called Mahaavaakyas contained
in the four Upanishads of the four Vedas describe Brahman as:
1. “Praajnam Brahman”—Aitreya Upanishad
of Rigveda, meaning “Intelligence or Consciousness is Brahman. This explains the nature of Brahman and is
identified as Svaroopa-bodha Vaakya in
Vedanta.
2.
“Aham Brahmaasmi”—Brihadaaranyaka
Upanishad of Yajurveda, meaning “I am Brahman’’ This is identified as
Anusandhaana Vakya in Vedanta—the idea on which the aspirant tries to fix his
mind.
3.
“Tattvamasi”—Chandogya Upanishad of Saamaveda, meaning
“That thou art”. Here the teacher instructs through this. It can be called Sikshaa
vaakya.
4. “Ayam aatma Brahman”—Mandookya
Upanishad of Atharvaveda, meaning “This Self or Aatma is Brahman” Here the
sentence gives the expression to the intuitive experience of the aspirant. This
is identified as Anubhava-bodha Vaakya in Vedanta.
These four maxims are called as ‘Mahaa-vaakyas’
or ‘great maxims or mottos’ which were direct revelations to the seers.
Upanishads do not talk about personal God except Svetasvataropanishad, which
mentions Rudra as Brahman. Etymologically the word Rudra in Sanskrit is derived
as ‘rutaat-kashtaat draavyati iti
rudraha’ meaning the chaser of tribulations, trials and torments of the
devotees. According to Vishishtaadvaita, Rudra signifies the supreme
Paramaatman and not the well-known Rudradeva, Siva. It is therefore proper to
conclude that Upanishads dwell on superior and most difficult Jnaana yoga in
the pursuit of the Absolute, which is the climax of the spiritual quest. Karma
yoga and Bhakti yoga are the other paths of salvation which were not brought to
light in Upanishads as such but are dealt at great length in Bhagavadgeeta,
which are widely practiced in Kaliyuga and are more suited to the present
times. Bhaktimaarga maintains personal relationship with the Supreme in various
forms and avatars (incarnations). The Aranyakas shifted the emphasis from the
ritualistic to philosophical thought which work was completed by the
Upanishads. The Upanishads also develop the monistic ideas scattered in the
Samhitas, as conveyed forcibly in the Mahaavaakyas. It is interesting to note
that criticism directed against ritualism and ceremonialism is not directed
against philosophical conception found in the Mantras which are faithfully
acknowledged and vividly developed in the Upanishads.
The Upanishads were grappled with the
problem of plurality of God (celestial) and came out with the solution of
Advaita. The four Amnaya Mathas (monastic centers) of Advaita philosophy
founded by Jagadguru Sankaraacharya have adopted these Mahaavaakyas as their
mottos. Sri Sankaraacharya established his monastic centers in four corners of
India—Dwaraka, Badrinath, Puri and Sringeri
1. Dwaraka Kaalika Matha— “Tattvamasi”
2. Badrikashrama Jyotir Matha—“Ayamaatma Brahman”
3. Puri Jagannaatha Govardhan Matha—“Praajnam Brahman”
4. Sringeri Shrada Peetham --"Aham Brahmaasmi
1. Dwaraka Kaalika Matha— “Tattvamasi”
2. Badrikashrama Jyotir Matha—“Ayamaatma Brahman”
3. Puri Jagannaatha Govardhan Matha—“Praajnam Brahman”
4. Sringeri Shrada Peetham --"Aham Brahmaasmi
Even though
not considered among four Mahaavaakyas, the following two oft-quoted maxims
can be considered as Mahaa-vaakyas. These are: “Satyameva Jayate” and “Eko
vipraaha Bahudaa Vadanti”.
“Satyameva Jayate” is contained in the
mantra 3-1-6 of Mundakopanishad, meaning ‘Truth alone wins’. The word Satyam
contains three letters ‘sath’, ‘thee’ and ‘yam’. What is designated as ‘sath’
is immortal (the order of sentient). That which is designated as ‘thee’ is the
mortal (the order of non-sentient). That which is designated by ‘yam’, is
Brahman, because the two signified by the forms of sentient and non-sentient is
regulated by the Supreme Brahman implying thereby that ‘satyam’ is Brahman (Chandogyopanishad
8-3-5).
“Ekam
sat viprah bahuda vadanti’
is contained in Rigveda 1-164-46, meaning the Supreme or Brahman is addressed
by many ways by the learned seers: “That which they call Indra, Mitra, Varuna
and Agni, as also the celestial beautiful feathered eagle—that which is the ONE
being, the sages call by manifold ways”. The word Brahman is not found in Rigveda but
referred as Tadekam or Tat and by the Vyaahritis Indra, Varuna, Aaditya etc.
Our scriptures have given further guidelines
on the nature of Brahman, the Universal Self. These are:
Sarvam Kalvidam Brahma (Everything is, indeed, the Brahman. All
of this including me is that Absolute Reality)
Ekam Evadwiteeyam Brahma (It is one, without second)
Satyam Jnaanam Anantam Brahma (The
Brahman is Truth, Knowledge, Infinite and Eternal)
Brahma Satyam Jagan Mithyam (Brahman is real; the World is unreal)
Bhagavadgeetaa is often called as
Geetopanishad. Geetaa unmistakably bears the influence of Upanishads
particularly Svetaavataara and Katha. Geetaa carries the message of the Mahavaakya Tat Tvam Asi (That Thou Art) in its 18
chapters. The first six chapters of the
divine scripture dwell on the Tvam—the
Soul. The next six chapters explain the Tat--Supreme
and the last six chapters dwell on the union of the soul and god--Aci. In simple language it means: I am
His; He is mine; and you and I are one. 18 chapters of Bhagvadgeetaa symbolize
18 steps to heaven. They represent eighteen principles which have to be
transcended to reach the Supreme Principle as explained in the Upanishads.
These are 5 sense organs, 8 internal enemies like lust and greed, 3 Gunas,
Sattva (tranquility, peac , contention), Rajas (anxiety, enthusiasm, activity, ambition) and Tamas (dullness,
ignorance, sorrow) as also Vidya and Avidya. One of the special features of the
Sabarimali Temple in Kerala in India is the Padinettupadi (18 steps) a flight
of eighteen steps. This is presumed to be the ladder to heaven.
One could see the influence of Upanishads
in ancient religions like the Jewish religion. The Jews were called Indians by
the Greeks, Judea (yaudheyas) by the Syrians and Kalanis or orthodox people by
the Indians. God is named “Jehovah” by
the Jews, meaning ‘I am that”. It’s close proximity to “Aham Brahmaasmi”, the Mahaavaakya from Brihadaaranyaka upanishasd,
meaning the same thing is worth noting.
MANEESHA
PANCHAKAM
In five verses of his famous work Maneeshpanchakam,
Sankaracharya describes the Vedanta terms Guru, Eeswara, the Jeevaa and Aaatma.
He makes us realize the oneness in all of them which is the essence of his
Advaita Philosophy. The first four verses of Maneesha Panchakam explain the
idea contained in the four famous Mahaavaakyas explained above. Mahaavaakyas derive their greatness among all
quotes from Vedas, because they reveal the identity of Jeeva (Self within us)
and Brahman (Supreme Principle). There are many important and inspiring quotes from Vedas which I have been quoting from time
to time in many of my discourses, but the above four, one from each Veda, are
famous. Mahaaavakya can therefore be
defined as Akhandaartha Bodhakam or
the similitude of everything.
The first verse of the Maneeshapanchakam
explains Prajnaanam samvit or
Consciousness. The second verse contains Brahmaiva
aha, which explains aham Brahmaasmi.
Advaita philosophy founded by Sankara is
based on the Mahaavaakyas of Upanishads Prajnaanam
Brahma and Tatvamasi. Expounding
Brahman further in slokas three and four he concludes in Sloka 5 the Self is
the essence of happiness.
Sankaraacharya in his Maneeshapanchakam
categorically says it is not the caste or the social status or any other
attributes of the person that determines the eligibility as the Guru. It is the
firm knowledge of the Self that determines the worthiness of the person. He
beautifully reveals that it is the one Truth that obtains in the form of
Eeswara, Guru and the Self in the five slokas thereby convincing that the
essence of Vedanta is contained in all the four Mahaavaakyas. Those who do not
find time to undergo study of Vedanta should at least study the five slokas in
their life-time with their deeper meanings as explained by great scholars as
this famous work serves as Vedanta Darsana (Gateway to Vedanta).
Profound Vedanta contained in five slokas
of Maneeshapanchakam with their meanings is given below:
SLOKA 1—Consciousness is
Brahman
Jaagrat-swapna-sushuptishu sphutataraa
yaa samvit-udjjrimbhate
Yaa brahmaadi-pipeelikaanta-tanushu proetaa
jagatsaakshinee |
Saivaaham na cha drisya-vastviti dhridha-prajnaapi
yasyaasti chet
Chandaaloestu sa tu dvijoe-astu
gururityeshaa maneeshaa mama ||
Whoever has the firm knowledge of being
that awareness, which effortlessly shines in the states of waking, dream and
deep sleep (in an individual), which permeates all the impositions (upaadhis),
from Brahmaa right down to an ant, and is the witness of the creation, he is
indeed my Guru, be he an out-caste or Brahmin; thus is my firm conviction.
SLOKA 2--I Am Brahman
Brahmaivaahamidam
jagaccha sakalam chinmaatra-vistaaritam
Sarva
chaitadavidhyayaa trigunaayaa asesham mayaa kalpitam |
Ittham
yasya dhridhaa matih sukhatare nitye pare nirmale
Chandaaloestu
sa tu dwijoe-astu gururityeshaa maneeshaa mama ||
I am indeed Brahman and the entire
creation is nothing but an extension of Chit, Consciousness. All this has been
projected by me on account of ignorance having the three-fold attributes of
Sattva (tranquility; peace; contention), Rajas (activity; ambition; enthusiasm;
anxiety; ego) and Tamas (ignorance; dullness;
sorrow; misery). In this manner, one whose knowledge is firmly rooted in that
which is happiness, eternal, limitless and pure, he
indeed is my Guru, be he an out-caste or Brahmin; thus is my firm conviction.
SLOKA 3--Liberated while Living
Sasvannasvarameva
visvamakhilam nischitya vaachaa guroeh
Nityam
brahma nirantaram vimrisataa nirvyaaja-saantaatmanaa |
Bhootam
bhaavi cha dushkritam pradahataa samvinmaye paavake
Praarabhdaaya
samarpitam sva-vapur-ityeshaa maneeshaa mama ||
By the teaching of his Guru, one who has
ascertained the entire universe is constantly perishing, who is constantly
contemplating effortlessly upon the eternal Brahman with a tranquil mind, who
burns past and future bad actions in the fire of knowledge, and who has offered
his gross and subtle body to destiny, such a one is indeed is my Guru; thus is
my firm conviction.
SLOKA
4--Contemplation upon the Self
Yaa
tiryang-nara-devataabhirahamityantah sphutaa grihyate
Yadbhaasaa
hridayaakshdehavishayaa bhaanti svatoe-achetanaah |
Tam
bhaasyaih pihitaarka-mandala-nibhaam sphoorti sadaa bhaavayan
Yogee
nirvritamaanasoe hi gururityeshaa maneeshaa mama ||
That which is clearly experienced as
"I" by animals, human beings and divines, by the light of which the
mind, sense organs, sense objects and the body shine in spite of themselves
being inert, that which like the sun concealed by clouds is covered by the very
body, mind etc. that it illumines, on that awareness, the Yogi contemplates and
is thus fulfilled at heart; he indeed, is my Guru; thus is my firm conviction.
SLOKA 5--Realizing Self is the ocean of happiness
Yat
saukhyambudhi-lesalesata ime sakraadayoe nirvritaa
Yacchitte
nitaraam prasaanta-kalane labdhvaa munir-nirvitah |
Yasmin-nitya-sukhaambudhau
galita-dhee-brahmaiva na brahmavid
Yah
kaschitsa surendra-vandita-padoe noonam maneeshaa mama ||
By getting a fraction of a fraction of
which ocean of happiness the gods like Indra etc. are fulfilled, and having
gained which in a mind that is completely at rest, the sage is fulfilled, He is
one whose intellect is totally absorbed in the eternal ocean of happiness, and
is, therefore, Brahman itself and not merely a knower of Brahman; whoever he
may be, his feet are worshiped even by the king of the gods (Indra); He indeed
is my Guru. Such is my firm conviction.
REFERENCES:
1.
D.S. Sharma,
A Primer of Hinduism, Bharatiya Vidya Bhavan, Mumbai.
2.
The
Greatness of Sringeri, Dakshinamnaya Sri Sarada Peetham, Sringeri.
3.
N.S.
Anantha Rangacharya, Principal Upanishads, Bangalore.
4.
David
Frawley, Hinduism, Voice of India, New Delhi.
5.
T.R.Viswanathan,
Sanatana Dharma, Bharatiya Vidya Bhavan, Mumbai.
6.
Shakuntala Jagannathan, Hinduism, Vakils,
Feffer and Simons Pvt. Ltd.,Mumbai.
7.
Chandradhar
Sharma, A critical survey of Indian Philosophy, Motilal Banarasidas Publishers
Private Limited, Delhi.
8.
Vidya Ravindra,The
Bhagavadgita, Golden Goose Publishing, New Delhi, India.
9.
Swami
Viditatmananda, Maneesha Panchakam, Arsha Vidya Guru-kulam, Salyorsburg, P.A.,
USA.
10. Swami Chandrsekharananda Sarasvati, Dhrama,
Bharatiya Vidya Bhavan, Mumbai, India.
TAT--TVAM--ASI
(N. R. Srinivasan's E -Mail to Participants in March 6n 2018)
Pujya Swāmi Chidānandaji of FOWAI Forum will be presenting a tele-discourse on Friday, March 08, 2018, Chicago Time, 8 30 p.m. The gist of the Presentation is: This webinar will take a look at the nine times that Uddālaka, the teacher, says to Shwetaketu, the student, in the sixth chapter of the Chāndogya Upanishad, "tat tvam asi" (You are that divine truth). Hundreds of great statements appear in the Upanishads. Four among them - one each from the four Vedas - have become very famous. This "tat-tvam-asi" from the Sāma-Veda has been the most famous one. Apart from presenting the direct meaning of this great statement (mahā-vākya), the highlights of the nine settings for making the same revelation will be taken up.
Swami Chidananda refers to the verse 6.8.7 in Chhandogya Upanishad below which goes like this:
स य एषोഽणिमा ऐतदात्म्यमिदम् सर्वं तत् सत्यम् स आत्मा तत्त्वमसि श्वेतकेतो …|
(sa ya eṣo’ṇimā aitadātmyamidam sarvaṃ tat satyam sa ātmā tattvamasi śvetaketo.)
That “Sath” of this nature is very subtle. All this is having this “sath” as its Atman. That (fact having sath as its Atman) is real. Sath is the Atman in all. That (Supreme Cause) is thy (inner) self. Thou (i.e. your Antaryamin) art that.
The statement “Tat-Tvam-Asi” is seen repeated in verses 6.9.4, 6.10.3, 6.11.3, 6.12.3, 6.13.3, 6.14.3 and 6.15.3.
Verse 8.3.5 later says this Jivatman passing out of this body, attains that most Supreme Light (Paramatman) and manifests in his own nature (as explained in Gita “mamaivamsao jivabhootah” Jiva is an integral part of mine)… and this Brahman is Sathyam.
Esha samprasaado asamaac-chareeraat samutthaaya param jyotir upasmapadya… etasyqa brahmano naama Sathyamiti”
Here Esha refers to Jivatma and parm jyoti to Paramatman.
The word ‘Sathyam’ is usually translated as truth or simply Sat and referred to Jivatman . But, it is not the case; ‘Sathyam’ has got specific meaning and refers to Paramatman as defined in Brahmasutra. That which has SAT is Sathyam; this is explained in detail in 8.3.5 of this Upanishds as well as in 5.5.1 of Brihadaranyaka.
Taani ha vaa etaani threenyaksharani sat-thi-yam iti | Tad Yat sat, tadmritam, atha yat thi, tan-martyam; atah yad yam, tenoobhe yacchati | Yadanenobhe yacchati tasmaadym | aharaharvaa evamvit svrgam lokamiti ||
The word Sathya contains three letters, “Sath”-“Thee”-“Yam. That which is sath is the immortal; that which is designate as thee is the mortal. That which is conveyed by Yam that both these are regulated. That is Yam because the two signified by the forms of sentient (immortal) and non-sentient (mortal) is regulated by the Yam or Paramatman. A person who knows Paramatman like this attains swarga (Brahman) day in and day out.
Jivatman cannot do this regulation. Hence it is of the nature of Brahman but not Brahman. It is an Amsa. While Atman and Paramatman both can be Sat-Chit-Ananda Paraamatman is Sathyam Jnaanam Amalam Anantam. Brahman is the Antaryamin of even the Self—Self of all Selfs. By repeating 6.8.7 in several Mantras the difference between “Sat” and “Sathyam “ is well brought to our focus. The first step is to realize Self (Atman) to merge with Supreme Self (Paramatman).
The term “idam sarvam” in the beginning signifies all sentient and non-sentient entities. Tat-Tvam-Asi—As the Supreme is signified by all terms (Eeasavasymidam sarvam) that denote all sentient and non-sentient objects, that are the body of Brahman, Brahman alone is signified by the terms “Tat” and “Tvam”. Tvam sigfnifies in the ultimate sense Paramatman alone as the Paramatman is the antaryamin the innerself of all. So Paramatman is signified by Tvam is the same as Tat the cause of the universe. Aatmya means Vyaapya-all things are pervaded by Brahman whom Sankara refers as Vishnu in Bhajagovindam and Atmabodha and asks us to meditate upon to get liberated. That was his last message. after elaborating on Tatvamasi.
(N. R. Srinivasan's E -Mail to Participants in March 6n 2018)
Pujya Swāmi Chidānandaji of FOWAI Forum will be presenting a tele-discourse on Friday, March 08, 2018, Chicago Time, 8 30 p.m. The gist of the Presentation is: This webinar will take a look at the nine times that Uddālaka, the teacher, says to Shwetaketu, the student, in the sixth chapter of the Chāndogya Upanishad, "tat tvam asi" (You are that divine truth). Hundreds of great statements appear in the Upanishads. Four among them - one each from the four Vedas - have become very famous. This "tat-tvam-asi" from the Sāma-Veda has been the most famous one. Apart from presenting the direct meaning of this great statement (mahā-vākya), the highlights of the nine settings for making the same revelation will be taken up.
Swami Chidananda refers to the verse 6.8.7 in Chhandogya Upanishad below which goes like this:
स य एषोഽणिमा ऐतदात्म्यमिदम् सर्वं तत् सत्यम् स आत्मा तत्त्वमसि श्वेतकेतो …|
(sa ya eṣo’ṇimā aitadātmyamidam sarvaṃ tat satyam sa ātmā tattvamasi śvetaketo.)
That “Sath” of this nature is very subtle. All this is having this “sath” as its Atman. That (fact having sath as its Atman) is real. Sath is the Atman in all. That (Supreme Cause) is thy (inner) self. Thou (i.e. your Antaryamin) art that.
The statement “Tat-Tvam-Asi” is seen repeated in verses 6.9.4, 6.10.3, 6.11.3, 6.12.3, 6.13.3, 6.14.3 and 6.15.3.
Verse 8.3.5 later says this Jivatman passing out of this body, attains that most Supreme Light (Paramatman) and manifests in his own nature (as explained in Gita “mamaivamsao jivabhootah” Jiva is an integral part of mine)… and this Brahman is Sathyam.
Esha samprasaado asamaac-chareeraat samutthaaya param jyotir upasmapadya… etasyqa brahmano naama Sathyamiti”
Here Esha refers to Jivatma and parm jyoti to Paramatman.
The word ‘Sathyam’ is usually translated as truth or simply Sat and referred to Jivatman . But, it is not the case; ‘Sathyam’ has got specific meaning and refers to Paramatman as defined in Brahmasutra. That which has SAT is Sathyam; this is explained in detail in 8.3.5 of this Upanishds as well as in 5.5.1 of Brihadaranyaka.
Taani ha vaa etaani threenyaksharani sat-thi-yam iti | Tad Yat sat, tadmritam, atha yat thi, tan-martyam; atah yad yam, tenoobhe yacchati | Yadanenobhe yacchati tasmaadym | aharaharvaa evamvit svrgam lokamiti ||
The word Sathya contains three letters, “Sath”-“Thee”-“Yam. That which is sath is the immortal; that which is designate as thee is the mortal. That which is conveyed by Yam that both these are regulated. That is Yam because the two signified by the forms of sentient (immortal) and non-sentient (mortal) is regulated by the Yam or Paramatman. A person who knows Paramatman like this attains swarga (Brahman) day in and day out.
Jivatman cannot do this regulation. Hence it is of the nature of Brahman but not Brahman. It is an Amsa. While Atman and Paramatman both can be Sat-Chit-Ananda Paraamatman is Sathyam Jnaanam Amalam Anantam. Brahman is the Antaryamin of even the Self—Self of all Selfs. By repeating 6.8.7 in several Mantras the difference between “Sat” and “Sathyam “ is well brought to our focus. The first step is to realize Self (Atman) to merge with Supreme Self (Paramatman).
The term “idam sarvam” in the beginning signifies all sentient and non-sentient entities. Tat-Tvam-Asi—As the Supreme is signified by all terms (Eeasavasymidam sarvam) that denote all sentient and non-sentient objects, that are the body of Brahman, Brahman alone is signified by the terms “Tat” and “Tvam”. Tvam sigfnifies in the ultimate sense Paramatman alone as the Paramatman is the antaryamin the innerself of all. So Paramatman is signified by Tvam is the same as Tat the cause of the universe. Aatmya means Vyaapya-all things are pervaded by Brahman whom Sankara refers as Vishnu in Bhajagovindam and Atmabodha and asks us to meditate upon to get liberated. That was his last message. after elaborating on Tatvamasi.
Great insight into Vedanta.
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