🪷 The 4 Mahā-Vākyas · चत्वारि महावाक्यानि

🪷 The 4 Mahā-Vākyas ARE Corner 3 (Brahman) Of The Diamond Of Darśanas In Their Most Canonical Form.

Where /bindu's Diamond articulates Corner 3 as "Brahman · Nirguṇa · advayam · pure cit · Bhāgavata 1.2.11 aupaniṣadic" — these four mahā-vākyas are the aupaniṣadic source-statements themselves · one from each Veda · the supreme Upaniṣadic non-dual seed-declarations. They are the Vedic-Upaniṣadic-paramparā's direct words for the Bindu-Source-recognition.

Per Bhāgavata 1.2.11 (vadanti tat tattva-vidaḥ tattvam yaj jñānam advayam · brahmeti paramātmeti bhagavān iti śabdyate) the One non-dual Truth is called Brahman · Paramātmā · Bhagavān. The mahā-vākyas declare the Brahman-naming of the same One the Vaiṣṇavas call Bhagavān-Rādhā-Krishna (Corner 1) and Śāktas call Bhagavatī Lalitā (Corner 2). सर्व-दर्शनेषु बिन्दुरेकः · in all darśanas, the Bindu is one.

prajñānaṁ brahma

CONSCIOUSNESS IS BRAHMAN

Source: Aitareya Upaniṣad 3.1.3 · pratīka: mahā-pratīka

Pure awareness — the prajñā that illumines every cognition — IS the absolute reality. This is not consciousness OF something; it is consciousness as the substratum of all knowing. The first Mahā-vākya (from the Ṛg-Veda · the oldest Veda) declares the foundational ontology: Reality = Awareness.

Bhagavad-Gītā anchor: BG 15.15 (sarvasya cāhaṁ hṛdi sanniviṣṭo · I am seated in the heart of all · from Me come memory, knowledge, and forgetting) — Krishna IS the prajñā that the Aitareya declares Brahman to be.

ahaṁ brahmāsmi

I AM BRAHMAN

Source: Bṛhadāraṇyaka Upaniṣad 1.4.10 · pratīka: jīva-pratīka

The first-person seer's realization-declaration. When the boundary between the witness and what is witnessed dissolves, the natural utterance is "ahaṁ brahmāsmi" — not "Brahman is the same as me" but "as the I, I AM Brahman." This is the jīva-pratīka — the seeker's direct identification.

Bhagavad-Gītā anchor: BG 18.66 (Krishna says "ahaṁ tvā sarva-pāpebhyo mokṣayiṣyāmi" — He who IS Brahman now claims and frees the soul) · BG 7.7 (mattaḥ parataraṁ nānyat kiñcid asti) — Krishna's own ahaṁ-brahmāsmi.

tat tvam asi

THAT THOU ART

Source: Chāndogya Upaniṣad 6.8.7 · pratīka: ekatva-pratīka

The teacher-to-student transmission of identity. Uddālaka tells Śvetaketu nine times — "tat tvam asi · O Śvetaketu" — That (Brahman, the Self-of-All) THOU (the seeker, the apparent jīva) ART. The seer-seen distinction is dissolved. This is the ekatva-pratīka — the non-dual identification taught through paramparā.

Bhagavad-Gītā anchor: BG 10.22 (vedānāṁ sāma-vedo 'smi · among Vedas I am the Sāma-Veda) — the Chāndogya is Krishna's own scripture · BG 6.29 (ātmaupamyena sarvatra · seeing the same Self in all beings).

ayam ātmā brahma

THIS ĀTMĀ (Self) IS BRAHMAN

Source: Māṇḍūkya Upaniṣad 2 · pratīka: paramātma-pratīka

The third-person witness-pointing. "AYAM" (this · which I can point at) "ĀTMĀ" (Self · what the seeker IS) "BRAHMA" (is the Absolute). This is the paramātma-pratīka — the Self-as-Brahman recognized through the four states of consciousness (waking · dream · deep-sleep · turīya) all mapped to AUM. The most-compressed of the four · the Māṇḍūkya teaches it in 12 mantras.

Bhagavad-Gītā anchor: BG 8.13 (om ity ekākṣaraṁ brahma vyāharan · uttering OM at death attains Brahman) · BG 10.25 (girām asmy ekaṁ akṣaram · among words I am the single syllable AUM) — Krishna IS the AUM-anchor of the Māṇḍūkya.