Svarupa Lakshana and Tatastha Lakshana

Swami Krishnananda

The Svarupalakshana of a thing is the definition given of it in terms of the Svabhavas (essential
characteristics) which constitute it as long as it exists, and which are not different from its Svarupa or
essential nature. The qualities which give the Svarupalakshana of a thing are identical with the
essential existence of a thing itself. Svabhava and Svarupa mean the same thing, and are not two
things related to each other through some kind of contact. A house, for example, may be defined
through its essential characteristics which last as long as the house itself endures. Such a definition
would be its Svarupalakshana. In the case of Brahman, its Svarupalakshana should comprise only
those characteristics which are eternal, as Brahman itself is, and not those which appear for the time
being in relation to the Jiva. Existence or Sat is eternal. There can be no destruction of Existence. And
there can be no Existence without Consciousness of Existence. Hence Consciousness or Chit, too, is
eternal. Since Existence is unfettered, being undivided, secondless and infinite in every respect, it is
also supreme Freedom or Bliss. Therefore, Bliss or Ananda is eternal like Existence or
Consciousness. Existence-Consciousness-Bliss is not tripartite but the One Eternal Reality
(satchidananda). This is the Svarupalakshana or the definition of the Essential Nature of Brahman.
Though, in reality, Sat-Chit-Ananda are one, they are differently manifested through the Tamasika, the
Rajasika and the Sattvika Vrittis of the Manas, where the Tamasika-Vritti manifests Existence alone,
the Rajasika-Vritti Existence-Consciousness alone, and the Sattvika-Vritti the whole Existence-
Consciousness-Bliss. Sat-Chit-Ananda are not parts or properties of Brahman but Brahman's very
essence or being itself.
The Tatasthalakshana of a thing is the definition given of it in terms of certain characteristics which are
accidental to it and do not exist at all times. These characteristics are extraneous to the thing defined
and thus do not constitute its essential nature. They are different from its Svarupa or Svabhava, i.e.
different from the thing defined. There is an external relation between these characteristics and the
thing they define. A house, for example, may be defined as a building on whose roof a crow is
perching. It cannot, however, mean that a crow is always perching on the roof of every house. This is
only a temporary definition of the house in relation to an object external to it, where the relation with
that object is merely accidental to it. This definition will not obtain for all time. It is, rather, an imperfect
definition of a house. Such, however, would be the Tatasthalakshana of a house. In the case of
Brahman, its Tatasthalakshana is the definition given of it in terms of the apparent and accidental
universe of individualistic experience. Creatorship, preservership and destroyership of the universe,
omnipresence, omniscience and omnipotence, are all characteristics of Brahman in relation to
something external to it. This definition will hold good only so long as the universe is experienced. This
is a dependent and artificial definition which has no real relation to what is sought to be defined. The
causality of Brahman is not a fact as such, but an empirical notion of the Jivas.
Existence-Consciousness-Bliss: Brahman is defined in the Taittiriya Upanishad as Satyam Jnanam
Anantam, – Existence, Consciousness, Infinite (II.1). Brahman is also described as Bliss (Ananda) in
the same Upanishad (III.6). Taking these together, Brahman is described in Vedanta as Sat-Cit-
Ananda or Existence-Consciousness-Bliss. This is how Brahman is described in this verse also. This
is the Svarupalakshana, the essential characteristic of Brahman as the Impersonl Absolute (Nirguna).
Brahman is Ekam Eva Advitiyam - One only, without a second (Ch Up 6.2.1). Three kinds of difference
(bheda) are postulated in Vedanta namely, sajatiya (difference from others of the same species),
vijatiya (difference from things of another species) and svagata (internal difference). Since Brahman is
the only Absolute Reality, there is nothing else, either of the same species or of another species, with
which It can be compared. Since Brahman is without parts, It is also free from internal difference.
There is therefore nothing with which it can be compared. It is in this sense that Brahman is described
here as without parallel. In our normal experience when we say that a particular thing is
"incomparable", what we mean is that it is far superior to all other things of the same or a different
kind. This is not the sense in which Brahman is described here as incomparable or without parallel. It
is so described because, being One only, without a second, there is nothing with which It can be
compared at all.