Three Ways of Definition

Three Ways of Definition

by Swami Sivananda

A thing can be defined in three ways:

By distinguishing it from others (Vyavartaka Lakshana);

By pointing out its apparent attributes (Tatastha Lakshana); and

By describing its essential nature (Svrupa Lakshana).

For example a particular house may be defined:

It is to the north of another house.

That is the house wherein the crow is just perching on.

That is the house which has four storeys.

Similarly the Self or Brahman or Atman may be described as:

The Atman is distinct from Anatman (not-self) (Vyavartaka Lakshana).

The Atman is the seeming substratum of the phenomenal universe (Tatastha Lakshana).

Atman is essentially Satchidananda (Svarupa Lakshana).

Atman can again be described in another manner:

(a) Atman is distinct from the three bodies (gross, subtle and causal).
(b) Atman is distinct from the Pancha Koshas or five sheaths, viz., Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya (Vyavartaka Lakshana).

Atman is the seeming witness of the three states, viz,, waking state, dreaming state and deep sleep state.

Atman is essentially Satchidananda.

Three Ways of Definition – Vedantic Meaning, Lakshana, and Understanding the Supreme Truth

Three Ways of Definition is an important topic in Vedanta because the highest truth cannot always be understood through ordinary language. Words usually describe objects that have form, quality, name, action, color, size, or relation. But Brahman, the supreme reality, is beyond name, form, quality, limitation, and mental imagination. Therefore, Vedanta uses special methods of definition to guide the seeker toward subtle truth.

In ordinary life, definition is simple. We define a thing by saying what it is, what it does, where it is found, or how it differs from other things. But when we try to define Atman or Brahman, the problem becomes deeper. Brahman is not an object among objects. It is the pure consciousness because of which all objects are known. It cannot be fully captured by speech, yet speech can point toward it.

Three Ways of Definition help the seeker understand how scripture uses language carefully. The purpose is not to trap truth inside words, but to remove confusion and direct the mind toward realization. Words are like pointers. They are useful when they guide the seeker beyond ignorance, but they should not be mistaken for the final experience.

One important way of definition is direct essential definition, often called Svarupa Lakshana. This defines a thing by its very nature. In Vedanta, Brahman is described as Sat-Chit-Ananda, existence, consciousness, and bliss. This does not mean Brahman has these as separate qualities. It means Brahman is existence itself, consciousness itself, and bliss itself. This definition points to the essential nature of the supreme reality.

Sat means pure existence. Everything in the world appears to exist, but its form changes. A pot may break, a body may die, and a thought may vanish, but existence itself does not disappear. Chit means pure consciousness, the light of awareness by which all experiences are known. Ananda means fullness and bliss, not ordinary pleasure, but the completeness of the self. Thus, Svarupa Lakshana points directly to the nature of Brahman.

The second way is indirect or accidental definition, known as Tatastha Lakshana. This defines something by a temporary or external mark that helps us recognize it. For example, if someone says, “That house where the crow is sitting,” the crow is not the essence of the house, but it helps identify the house. Similarly, Brahman may be described as the creator, sustainer, and dissolver of the universe.

This does not mean creation is the absolute nature of Brahman. Creation belongs to the relative standpoint. Brahman in itself is changeless, but from the standpoint of the world, it is spoken of as the cause of the universe. Tatastha Lakshana is useful for seekers who begin with the visible world and then trace it back to its source. It helps the mind move from effect to cause, from creation to the creator, and from appearance to reality.

Three Ways of Definition also include implied definition, or Lakshana through implication. This becomes necessary when the literal meaning of a sentence does not give the intended truth. Vedanta often uses implication to reveal subtle meaning. The greatest example is the Mahavakya “Tat Tvam Asi,” meaning “That Thou Art.” Literally, “That” may refer to Ishvara, the Lord associated with Maya, and “Thou” may refer to the individual associated with body and mind. These two seem different. But by removing limiting adjuncts, their essential consciousness is understood as one.

This method is often called Bhaga-Tyaga Lakshana, where the contradictory parts are given up and the common essential meaning is accepted. The individual is not the body-mind ego, and the supreme is not limited by cosmic name and form. When these limitations are removed, pure consciousness remains. That pure consciousness is the true meaning of both Atman and Brahman.

There are also related forms of implication, such as giving up the direct meaning where necessary, retaining a helpful meaning where suitable, and combining rejection and acceptance to reach the intended sense. These methods show how careful Vedantic interpretation is. It does not accept words blindly, nor does it reject them carelessly. It uses reason, context, scripture, and contemplation.

Three Ways of Definition are especially important because Brahman is beyond ordinary objectification. If we try to define Brahman like a physical object, we misunderstand it. Brahman cannot be pointed out as “this thing” or “that thing.” It is the witness of all things. It is not seen by the eyes, yet because of it the eyes see. It is not thought by the mind, yet because of it the mind thinks.

These definitions also protect the seeker from confusion. When scripture says Brahman is the creator, the student should understand the relative meaning. When scripture says Brahman is Sat-Chit-Ananda, the student should understand the essential meaning. When scripture says “You are That,” the student should understand the implied non-dual meaning. Without this clarity, Vedantic study may become contradictory.

The practical value of this teaching is great. It teaches the seeker how to listen deeply. Spiritual language should not always be taken superficially. A statement may have a direct meaning, an indirect meaning, or an implied meaning. The seeker must reflect with discrimination and guidance. This makes scriptural study more mature and meaningful.

A Guru is very helpful in understanding these methods. The Upanishadic statements are subtle, and the ego can easily misinterpret them. A competent teacher shows what should be taken literally, what should be taken symbolically, and what should be understood through implication. With guidance, doubts become weaker and conviction becomes stronger.

Three Ways of Definition also remind us that language has limits. Words can point toward Brahman, but they cannot fully contain Brahman. Just as a finger points to the moon but is not the moon itself, definitions point to truth but are not the truth itself. The seeker must use them for contemplation and then go beyond words into direct realization.

In meditation, these definitions become living practice. Reflect on Brahman as Sat-Chit-Ananda. See the universe as arising in and depending upon the supreme reality. Contemplate “Tat Tvam Asi” by removing false identification with body, mind, ego, and limitation. Rest in the pure awareness that remains. This is how definition becomes realization.

In the end, Three Ways of Definition are powerful tools in Vedantic understanding. Essential definition reveals Brahman as Sat-Chit-Ananda. Indirect definition points to Brahman as the source of the universe. Implied definition reveals the identity of Atman and Brahman by removing limiting conditions. When these are understood properly, the seeker moves from words to meaning, from meaning to contemplation, and from contemplation to self-realization.

Atman, Anvaya and Vyatireka