Tat Tvam Asi (तत् त्वम् असि) Mahavakya – The Profound Truth in the Chandogya Upanishad.

In this pivotal section of the Chandogya Upanishad, we delve into the transformative dialogue between Sage Uddalaka and his son Svetaketu, where the essence of Tat Tvam Asi (तत् त्वम् असि)—”That Thou Art”—is revealed. This powerful Mahavakya (great saying) encapsulates the fundamental truth of Advaita Vedanta, asserting the oneness of the individual self (Atman) with the ultimate reality (Brahman). Through a series of profound teachings, Uddalaka guides Svetaketu toward self-realization, stripping away illusion and emphasizing that the same divine essence permeates all existence. By understanding Tat Tvam Asi, one of the four Mahavakyas, one awakens to the eternal truth that the Self and the Supreme are not separate but one and the same. In the following verses, we explore how this dialogue unfolds, unveiling the ultimate knowledge that leads to enlightenment.

For full text in Sanskrit please follow the link: छान्दोग्योपनिषत् ॥ अथ छान्दोग्योपनिषत् ॥

Part 2: Unity in Diversity (Sections 7 to 12)

The Sage Uddalaka-Shvetaketu Dialogue

The seventh section of the sixth chapter of the Chandogya Upanishad delves deeper into the profound teachings of non-duality (Advaita) through the ongoing dialogue between Sage Uddalaka and his son, Shvetaketu. This section focuses on the ultimate reality, Brahman, as the substratum of all existence. Using simple yet profound metaphors, Sage Uddalaka guides Shvetaketu toward understanding the unity underlying the diversity of the universe.

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Section 7: (Six Mantras) – An Experiment on Life

Mantra 7.1: Shvetaketu is Instructed to Fast

Sage Uddalaka initiated an experiment and instructed his son: “Dear boy, a man consists of sixteen parts. For fifteen days, abstain from eating food. You may drink as much water as you like, for prana (vital force) is sustained by water. Without water, prana is severed.” This lesson laid the foundation for a deeper understanding of the interconnectedness of body, mind, and sustenance.

Mantra 7.2: The Effect of Fasting

After fasting for fifteen days, Shvetaketu approached his father and humbly asked, “Revered Sir, what shall I say?” Uddalaka then instructed him, “My dear boy, now recite the Rig, Yajur, and Sama Vedas.”

Mantra 7.3a: Simile for the Loss of Speech

Uddalaka used a striking simile: “Dear boy, imagine a large burning fire. If only a single ember, the size of a firefly, remains, it will burn, but not as intensely as before.” This vivid imagery highlighted how fasting had reduced Shvetaketu’s vitality and cognitive abilities to a mere spark.

Mantra 7.3b: Application of the Simile

Uddalaka explained, “Similarly, dear boy, of your sixteen parts, only one remains. With just that single part, you are unable to perceive the Vedas. Eat food, and then you will understand my teachings.” This emphasized the necessity of nourishment for mental clarity.

Mantra 7.4: Shvetaketu Eats and Recovers His Mind

Following his father’s advice, Shvetaketu ate nourishing food. Once revitalized, he returned to his father. This time, when questioned, he answered with clarity and confidence, demonstrating the deep connection between physical nourishment and mental acuity.

Mantra 7.5a: Simile for the Recovery of Speech

To illustrate Shvetaketu’s renewed vitality, Uddalaka used another simile: “Just as a single ember, the size of a firefly, can blaze into a large fire when fed with straw, so too can the mind regain its full strength when nourished with food.”

Mantra 7.5b: Application of the Simile

Uddalaka explained further: “In the same way, dear boy, of your sixteen parts, only one remained. By nourishing it with food, that part has now been restored, and you are able to comprehend the Vedas.” This teaching underscored the intricate relationship between food, body, and intellect.

Mantra 7.6: Conclusion—The Subtle Effects

Uddalaka concluded the experiment with a profound realization: “Hence, dear boy, the mind is made of food, prana is made of water, and speech is made of fire.” Shvetaketu’s understanding deepened, and he grasped the subtle truths of existence completely.

Section 8: (Seven Mantras) – Retracing from Effect to Cause

In Vedanta, Adhyaropa (superimposition) leads us downward from the cause to its numerous effects. The reverse process, Apavada (de-superimposition), traces the steps back from known effects to the unknown cause.

Mantra 8.1: The Experience of Deep Sleep

Sage Uddalaka explained the nature of deep sleep: “Dear boy, in sleep, a person merges with existence, uniting with their true nature and resting within themselves.” In this state, external connections fade, revealing the individual’s union with their essence.

Mantra 8.2: Birds Returning to Roost

He continued with another analogy: “Just as a bird tied to a string flies in every direction but ultimately returns to its resting place, so too does the mind. After wandering, it finds no refuge except in prana.”

Mantra 8.3: A Message from Hunger

Uddalaka described hunger: “When a person feels hungry, water has carried away the food they consumed. Just as there are leaders of cows, horses, and men, water is the leader of food.” This highlights the body’s reliance on water for nourishment.

The Root and the Shoot – Mantra 8.4

Sage Uddalaka illustrates this truth with an analogy:

“Where could the root of the body be if not in food? With food as the shoot, seek water as the root; with water as the shoot, seek fire as the root; and with fire as the shoot, seek existence as the root.”
This teaching emphasizes that all beings originate from the same ultimate existence, reinforcing the non-dualistic wisdom of Tat Tvam Asi.

Mantra 8.5: A Message from Thirst

Expanding on thirst, Uddalaka said: “When a person feels thirsty, fire has consumed the water they drank. Just as water leads food, fire leads water.” This cyclical relationship underscores the interdependence of elements.

Mantra 8.6: Adhyaropa and the Root of All

Uddalaka guided Shvetaketu through the process of tracing roots: “All beings have existence as their root, their abode, and their support.” At the time of death, speech merges into mind, mind merges into prana, prana into fire, and fire into the Supreme Existence.

Mantra 8.7: Conclusion – “Tat Tvam Asi”

Uddalaka then declared the ultimate truth: “That existence is the subtle essence underlying everything. Superimposed on it is the entire world. That is the Self. Tat Tvam Asi (That Thou Art), O Shvetaketu.”

Reflection on the Teaching:

** Adhyaropa: The Method of Superimposition

• Adhyaropa refers to the philosophical process of superimposing attributes, forms, or names onto the ultimate reality, Brahman, which is formless, nameless, and beyond all distinctions.
• This superimposition is done to explain the diversity of the world in terms of the one ultimate reality. It is a didactic method used to guide seekers from the known (the world of forms) to the unknown (the formless Brahman).

In the Chandogya Upanishad, Sage Uddalaka uses Adhyaropa to teach his son, Shvetaketu. He begins by describing various phenomena and attributes, such as the essence of honey, rivers merging into the ocean, and clay being the substance of all clay objects. These are metaphors or superimpositions that help the seeker comprehend the subtle truth that Brahman is the substratum of all existence.

Adhyaropa in the Teaching Process

1. Initial Superimposition (Adhyaropa):

Uddalaka begins by describing the world as consisting of names, forms, and actions. For example, he explains that all clay objects (pots, plates, etc.) are essentially clay, despite their different forms and uses. Here, the diversity is superimposed upon the unity of the substance (clay).

1. Negation (Apavada):

Once the seeker understands the essence (clay), the names and forms are negated. The teaching shifts to reveal that the forms are illusory (Mithya) and the substance (Brahman) is the only reality (Sat).

Through these teachings, Uddalaka revealed the unity of all creation with the Supreme Existence. By analyzing the interplay of elements and their roots, he demonstrated that all effects dissolve back into their ultimate cause, the essence of being itself. Shvetaketu’s journey of understanding culminates in the realization of his identity with this universal essence: Tat Tvam Asi.

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Section 9: (Four Mantras)—The Unifying Essence of All Beings

In this section, Sage Uddalaka continues to expound on the supreme truth encapsulated in the Mahavakya, “Tat Tvam Asi” (That Thou Art). This phrase, first introduced in Section Eight, is reiterated eight more times from Section Nine to Section Sixteen, each time deepening its philosophical and metaphysical significance.

Many Trees, One Honey – Mantra 9.1

To further illustrate this concept, Uddalaka presents another powerful simile:

“Dear boy, consider this example: Bees gather nectar from various trees and flowers, blending these diverse juices into a single essence—honey. Once transformed into honey, the juices lose all distinctions. No longer can they say, ‘I am the nectar of this tree’ or ‘I am the nectar of that tree.'”
This highlights the idea that individuality dissolves into a unified essence, much like how all beings merge into Brahman—a fundamental insight of Tat Tvam Asi.

Many Bees, One Honey

“Tat Tvam Asi” 

The profound statement “Tat Tvam Asi” (That Thou Art) was first introduced in Section Eight of the Chandogya Upanishad. From Section Nine to Section Sixteen, this Mahavakya is repeated eight more times, each instance accompanied by a unique metaphor or analogy. These repetitions deepen the teaching, emphasizing the unity of the individual self (Atman) with the universal reality (Brahman). Through relatable examples, the Upanishad guides the seeker to transcend superficial distinctions and realize their oneness with the infinite essence. This iterative method ensures the seeker internalizes the truth, moving from intellectual understanding to experiential realization, leading to ultimate liberation (moksha).

Mantra 9.2: Application: Many Creatures, One Existence

Building upon the analogy, Uddalaka explains the universal application: “In the same way, dear boy, all these creatures, upon merging with existence, lose their individual distinctions. They do not know ‘I am a tiger,’ ‘I am a lion,’ ‘I am a wolf,’ or ‘I am a mosquito.’ They are all, in essence, the same—rooted in the one, undivided truth.”

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Section 10: (Four Mantras)—The Realization of the Self

In this section, the essence of self-realization is further clarified. The ultimate aim of spiritual practice is to awaken to the truth that one’s true nature is not separate from the all-encompassing Brahman.

Mantra 10.1: The Rivers Returning to the Ocean

Sage Uddalaka uses another beautiful metaphor to drive home this truth: “Dear boy, consider the rivers flowing eastward and westward. Both originate from the ocean and ultimately return to it, merging completely. So too, all beings arise from Brahman and ultimately return to Brahman, merging completely.” This cyclical process of creation and dissolution highlights the impermanence of individual forms and the eternal nature of the Absolute.

Mantra-10.2: Application: Many forms, One Existence.

Even so, dear boy, all these creatures, having merged into Existence, do not know, ” We have merger into Existence.

Mantra-10.3: Endless Rebirth for the ignorant.

These creatures that are here(in ignorance), the tiger or lion, the wolf or boar, the worm or flying insect, the gnat or mosquito- whatever they are that they become again.

Mantra-10.4a: Conclusion — “Tat Tvam Asi”

That Existence is this same subtle essence. Superimposed on It, is this whole world.(The whole world has That as its Self, its Essence.) That is the Truth; That is the Self. ” That Thou Art”, O Svetaketu.

Mantra-10.4b: Svetaketu wants more Clarity:

Svetaketu asks:” Revered Sir, won’t you please explain it further to me?” The father replies: ” Be it so, dear boy.”

§§: Ultimate cause dissolves in the Absolute:

What is the ultimate cause? The cause ultimate can only be that which is not absorbed into a higher cause. The absorption process ceases when the ultimate cause is reached. The grosser forms get absorbed into the subtler ones, and the subtler ones reach the causal state, the so called ultimate cause from the empirical point of view. This ultimate cause dissolves in the Absolute. There, everything comes to a cessation. The individuality gets dissolved, as it were. It gets tuned up to the ultimate Reality. So, there is an absorption of the grosser element of the earth into the water element, the water element  into the fire element and the fire element into the ultimate Reality which is called Sat, pure Being.

End of section-10 of 6th Chapter of Chhandagyo Upanishad:

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Section-11: (Four Mantras)The Sap of Life:

Mantra-11.1: Simile: Sap is all pervading!

Of this large Tree, dear boy, if anyone were to strike at its root, it would exude sap, a sign that is alive; if anyone were to strike in the middle, it would exude sap, a sign that it is alive; if anyone were to strike at the top, it would exude sap, a sign that it is alive. This tree by the living, sap is pervaded. Drinking constantly, it stands firm, rejoicing.

[** Every part of the Tree: “the root, the middle and the top”- is bursting with the juice of life. The tree feels this life-force and rejoices, not just now and then but constantly. It is “drinking”, i.e. always celebrating life. Why cannot we follow the example of the Tree? The existence of the Tree, the working of the Tree, the living of the Tree is due to this vitality which is referable back to Pure Being, “The Sat” which is present not only in Tree but in everything else.]

Mantra-11.2: Simile – Sap Gives Life!

Just as sap nourishes a tree, life sustains every branch. When life departs from one branch, it withers and dies. If it leaves a second branch, that branch also dries up. The same happens to a third. Eventually, if life withdraws from the entire tree, the whole tree withers away.

[**What we call death is the departing of life from a particular body. So, death is not the death of life principle itself. ]

Mantra-11.3: Application: The Self is life-Giving Sap!

Even so, my dear boy, know thus, said the Father, ” Left by the living Self, this body surely dies, but the living Self does not die.”

Mantra-11.4a: The Conclusion- ” Tat-Tvam-Asi”

That Existence is this same subtle essence. Superimposed on IT is this entire world. (The entire world has That as itself, its Essence.) That is the Truth; That is the Self. ” That Thou Art”, O Svetaketu.

Mantra-11.4b: Svetaketu wants more Clarity:

Svetaketu asks:” Revered Sir, won’t you please explain it further to me?” The father replies: ” Be it so, dear boy.”

Section-12: (Four Mantras) The Seed and the Banyan Tree:

Mantra-12.1: Simile: the Banyan Tree!

Father: ” Bring a fruit from Banyan Tree. Boy: ” Here it is, Revered Sir!
Father: ” Break it Boy: ” It is broken, Revered Sir!
Father: “What do you see in this? Boy: “These small particles of seeds, Sir!”
Father: ” Break one of these, my child. Boy: ” It is broken, Revered Sir!”
Father: “What do you see in it? Boy: “Nothing, Revered Sir!”

Mantra-12.2: Simile: Power locked in a Seed!

To his son the Father said: ” This subtle essence, dear boy, you do not perceive. Growing from this subtle essence, dear boy, is this huge Banyan Tree which now stands before us. Have Faith dear boy.”

** Elaboration: This little so-called subtle essence is pervading the entire Tree. What makes it possible that an atomic little speck pervades the large expanse of the Tree? The so-called large Tree is nothing but whatever is contained inside one seed, a jelly like substance. That is The Being, essence of the vast Tree of this Universe. This Being is the essence of the whole Universe. As such, we can say that ‘Being’ is one’s own Self” Tat-Tvam-Asi”. Every branch of the Tree, every leaf of the Tree, flowers of the Tree and each part of the Tree is that Essence. The same Being. This is true all of us, all individuals (Atman)

Mantra-12.3a: The Conclusion – “Tat-Tvam-Asi”, the great Mahavakya.

That Supreme Existence is the very same subtle essence pervading everything. Upon IT, the entire world is superimposed, meaning all that exists has That as its true Self and Essence. This ultimate Reality is the Truth; it is the very core of the Self. “That Thou Art,” O Svetaketu—your essence is none other than That.

Mantra-12.3b: Svetaketu Seeks More Clarity

Eager for deeper understanding, Svetaketu humbly asks, “Revered Sir, could you please explain this further?” With kindness and patience, the father responds, “Be it so, dear boy.”

Through these teachings, the Upanishad reveals the interconnectedness of all beings, guiding Shvetaketu—and us—toward the ultimate realization: that all is one, and that oneness is Brahman.

Essence of Chandogya Upanishad-Part 6A

The Mahavakya “Tat Tvam Asi” is one of the four great statements in Vedanta, signifying the unity of the individual soul (Atman) and the ultimate reality (Brahman). These Mahavakyas serve as guiding principles for self-inquiry and spiritual enlightenment, revealing the essence of non-duality.

The Four Great Vedic Statements [ Mahavakyas]

The Power of the Mahavakyas

The Mahavakyas are four great statements from the Upanishads that encapsulate the essence of non-duality in Vedanta. They include Tat Tvam Asi (That Thou Art), Aham Brahmasmi (I Am Brahman), Prajnanam Brahma (Consciousness is Brahman), and Ayam Atma Brahma (This Self is Brahman). It is said that when one truly understands the meaning of these Mahavakyas, everything is understood, leading to ultimate enlightenment.