Tat Tvam Asi - That Thou Art

Invisible in the visible world, 
He shines as the consciousness, as the Atma. 
Like a thread through a necklace of gems, 
The Creator permeates the whole universe.

Embodiments of Love!

Sarvam Khalvidam Brahma - Everything is Brahman - This is the essence of all Upanishats. The entire universe, living and non-living, is encompassed in this small statement. There is nothing that is not Brahman. Like fire latent in wood, like oil in seeds, God is present wherever we turn.

Creation, sustenance, and destruction are God's Will. The wheel of Time rotates as per God's command, whether man believes it or not. Man forgets that it is his duty to sanctify time by using it meaningfully.

Brotherhood of Mankind

The Sun shines, the Moon lends its coolness to the world, rains pour, rivers flow, and crops are harvested. Nature showers bounties for all mankind, not for any individual.

Every man has an equal birthright over Nature. Man does not strive to understand the principle of equality. It is only among children that we find the spirit of brotherhood. Nourished by the mother's milk, enjoying the cool breeze, forgetting themselves in the sweet lullabies of their mother, babies alone are able to plunge into the spirit of love. As the years pass, the feelings of "mine", "yours" and "his” develop.

Selfishness is on the rise, sacrifice is disappearing, and human values are being destroyed. Why? The absence of faith in the Atma and faith in oneself, forgetting that the Atma is all-pervasive. Antar Bahishcha Tat Sarvam Vyapya Narayana Sthitah - Narayana is present in you, outside you, around you, everywhere.

The world teems with rich, strong, virtuous, and educated people, but not with self-realised individuals. Who is said to be self-realised? His body looks the same, and it even seems like he has a mind. But in truth, he has gone beyond the mind and become the Atma. He is engrossed in the Atma without interruption. In ancient India, many Rishis experienced the Divine sweetness of the Atma and propagated it to the world.

Body, Mind and Atma

For the benefit of laymen, Rishis classified the essence of the Upanishats on the basis of a triangle: body, mind, and Atma. The body is gross (sthula), and the Atma is subtle (suksma). The mind connects the body and Atma, making it possible for them to come together. The harmony and integration of these three elements were called Tattvam (Nature).

Man does not understand the term Tattvam. Tat is “That", tvam is "this”. What is "That”? When something is distant or unknown, we refer to it as "that”. What is near is called “this”. Our senses determine what is near and what is far. The physical body, in close proximity to the senses, was called "this" by the Rishis. The principle beyond the reach of the senses is "that”, the Atma. The characteristic of the mind is to merge the distant Atma with the proximate body. This merger is represented by the term Asi. Thus we have the Vedic injunction - Tat-tvam-asi - That Thou Art.

A human being is a blend of body, mind, and Atma. Tat-tvam-asi has no abstract, complex meaning. The joining of “that” and “this” is Tat-tvam-asi: Unity of the invisible Atma and the visible body, leading to Divinity.

Another triad used by the sages was Jiva (individual soul), Deva (universal soul or God) and prakriti (nature, world, creation). Also, bhukti (food), mukti (liberation) and rakti (desire). The world itself is possible only by rakti. Bhukti is essential for the upkeep of the body. And mukti is the attainment of the Atma. Therefore, Tat-tvam-asi teaches that bhukti, rakti, and mukti are all necessary for human life.

Through the teaching of Tat-tvam-asi, the Rishis harmonised man's higher aspirations with everyday life. They taught that Tat-tvam-asi flows as a continuous stream through the past, present, and future.

The Rishis imparted beautiful teachings to mankind using Tat-tvam-asi. A river flows and ultimately merges into the ocean. Water from the ocean evaporates into vapor, which takes form as clouds. Clouds descend to the Earth as rain. Rain collects into streams, which collect together as rivers. Where did the river come from, and what is the source of its water? The river itself has no idea! But once it reaches the ocean, it says - Tat-tvam-asi - I am no different from the ocean.

A seed sown in soil sprouts and becomes a plant. The plant grows into a tree with branches, leaves, flowers, and fruits. Where did the branches, leaves, and fruits emerge from? Although a fruit, leaf, and branch look and feel different, they are essentially one, from the same source. Ancient Indians knew this truth. The seed proclaims – Tat-tvam-asi - The branches, leaves, and fruits have emerged from me alone.

The Rishis propagated - Isavasyam Idam Sarvam - the universe abides in God. When you dissolve sugar in water, it is no longer visible or tangible. But it is definitely present, a fact easily proved by taste. What does the invisible sugar assert? Tat-tvam-asi - The sweetness is mine, not of the water! The great sages used such simple examples to emphasise the fundamental truth that the entire universe dwells in God.

Om - The Seed of Creation

There is only One, but it appears in various names and forms. The Upanishats declare that Unity in Diversity is the cornerstone of Indian culture. We waste our lives trusting in external differences, overlooking the underlying unity. We have the three syllables – A, U, and M. The unity of these sounds is Om. This sound, also called pranava, is a reflection of the world. And the world is a form of Om. These two principles, Om and Creation, intermingle and co-exist. To recognize the Atma in their unity is the purpose of life - the Upanishats say. Why? Because Om is present within every individual as silence.

We might doubt, “I do not see or hear Om anywhere in my body". What are inhalation and exhalation? What is the circulation of blood? They are nothing but the flows of pranava. When the wind blows through trees, you can hear Om. Go to an electric pole and put your ear to it - You will hear Om! However, we allow other thoughts and forms to distract us from its awareness.

For instance, we inhale "soooooo", and exhale “hummmm”. This cycle of so and hum becomes Soham - This is Om. Soham (I am That) is not different from Tat-tvam-asi. The Vedas say: Om iti Ekaksharam Brahma - Brahman is the one-syllable Om. Now, you may ask, how are Soham, Tat-tvam-asi and Om all the same?

Soham = so + ham. Consider the first syllable ‘So’. The 'S' sound represents the four stages of salokya, sarupya, sameepya and sayujya. When you fall into deep sleep, forgetting the good and bad of the waking state, then you effectively subtract the ‘S’ sound from ‘so’. You are left with ‘O’. In the second syllable ham, the ‘Ha’ sound similarly falls away in deep sleep, leaving just ‘M’. The original sound of Soham is, therefore, Om. The ‘s’ and ‘ha’ sounds append to Om only in the waking state, for inhalation and exhalation.

So = S + o
Ham = Ha + m

Remove ‘S’ from ‘So’ and ‘Ha’ from ‘ham’. What remains is: O + M = Om.

What does this mean? In the waking state, absorbed in the world of duality, man forgets the single-syllable, non-dual Brahman, Om. He sees duality, indicated by Soham. When we turn our vision to the world, we automatically become victims of pleasure and pain. In deep sleep, the waking world and its duality recede into imagination. For this reason, the Vedas say - Nidra Sthitih Samadhi - Deep sleep is the state of samadhi (equanimity).

Cultivate Shraddha

Upanishats condense complex concepts into simple statements which ordinary men can understand and apply. Upanishat = Upa (near) + ni (down) + shat (sit). The inner meaning of Upanishat is to approach the Guru in humility and act as per his instructions.

Durat dure antike cha - God is as close or distant as you imagine - say the Vedas. Your feelings alone take you closer or farther from Divinity because God is everywhere at all times. God is present in the smallest of atoms and encompasses the entire Creation. Anoraniyan Mahato Mahiyan - He is smaller than the smallest, vaster than the cosmos. When man resolves to reach glorious Divinity, when he perseveres in spiritual enquiry with faith and devotion, he will definitely achieve his goal.

But man does not strive to understand these concepts. He dedicates his life to mundane activities. He does not allot even a few moments to his eternal journey. This lack of shraddha is a disease. Shraddhavan Labhate Jnanam - One with shraddha acquires wisdom.

Peace of Mind

Man has no peace of mind, and he does not know why. Narada, son of Lord Brahma, an expert in the scriptures and a master of all sciences and arts, also lost his peace of mind once. He went to Sanatkumara and prayed, “Kindly explain to me the reasons for my disturbance, eliminate it, and bless me with Jnana.”

Sanatkumara questioned him in turn, "Narada, what qualifications and skills do you possess? What have you studied?” Narada was an adept at the sixty-four sciences described in the scriptures. Not just one or two ordinary subjects, but sixty-four! He was also an authority on the four Vedas, the six Vedangas and the four Upangas. But what good did these studies do him?

What is the use of any number of studies?
Who can escape destiny, written on one's forehead?
As soon as wrong ideals enter your mind,
Your virtues dry-up like a pond in summer.

Why did Narada lose his peace? "I am educated. I am a master of all scriptures.” Ego cut his peace at the root. Sanatkumara heard Narada patiently and said, "You think you are very learned. This is just talk. Degrees are just words, just denominations. There are many things beyond the shallow education you possess, Narada.”

Prana - The Life Principle

Narada was surprised that Sanatkumara had casually dismissed his vast learning. Sanatkumara elaborated, “Greater than the name is speech. Mind is greater than speech. Will rules over the mind. Memory is predominant over will, and meditation is better than memory. Jnana is better than meditation, water is better than Jnana, brilliance (tejas) is better than water and life-force (prana) is greater than brilliance. When you understand prana, you will understand Tat-tvam-asi.” The prana principle is essential to understand.

One small example. If we starve for a fortnight, fifteen kashas in our body are depleted. With food, these kashas are restored. The body is Anna-mayam - composed of food. When food is denied, it loses prana. The body is subject to decay, but the indwelling Atma is indestructible. The body, composed of the five elements, is bound to collapse. The Indweller, however, is immune to birth, death, attachments, and duality. The eternal Atma shines ceaselessly in this ephemeral body. Sanatkumara advised Narada to enquire into this eternal Indweller. This concept was reiterated in Sage Uddalaka's teachings to his son, Svetaketu. "Fix your vision on That by knowing which you know everything." Svetaketu was instructed.

True Sadhana - Focus on Atma

Therefore, man needs to comprehend only one truth to understand everything. What is this truth? The Atma. Today we have no faith in the Atma. We are interested in everything except the Atma. What is the sadhana expected of us today? Is it meditation, yoga, japa, penance, Yajna or vows? None of these. We only need to reject whatever does not pertain to the Atma. Then we come face to face with our Reality.

No sadhana is necessary. All sadhana is done by the mind, for the mind's satisfaction. How can an effort of the mind turn around and control the mind itself? Can a thief arrest himself? Similarly, the mind cannot control and destroy itself. We must reach the state of amanaskam - mindlessness. Absence of all thought is amanaskam. When we restrain thoughts, the influence of the mind will subside and without doubt, gradually lead to the cessation of thought.

Therefore, if self-realization is our goal, we must align the body, senses, and mind as per the prompting of the Atma. Every thought that emerges must be directed towards the Atma. This is called sayujya - merger with God. The rivers Godavari, Krishna, Yamuna and Kaveri look and taste different. But they lose their individual names and forms and become one with the ocean. Brahmavid Brahmaiva Bhavati - The knower of Brahman becomes Brahman Himself. Therefore, when one merges all thoughts into the Atma, one becomes the Atma.

There is nothing besides the Atma. All that exists is the Atma. We fail to see the omnipresent God because our vision is worldly, not Divine. One small example. When you see this tumbler as a tumbler, you notice nothing more. If you enquire into its material, you see the silver and forget its tumbler form.

Another example. People go for pilgrimage to Tirupati or some other temple. At each place, they take darshan of the particular form of God. As long as we look at the idol, we do not think about its material. When we ignore the effect and go to the cause, we notice the rock instead of the form. Likewise, today we pay attention only to the names and forms. We see rivers, mountains, mansions, roads, trees and so on. If we could grasp the basis for these physical entities, we would see their unity. Trees are composed of wood, mountains are made of rock, earth is mud, and the body is flesh and blood. These are nothing but combinations of the five elements which, in turn, are merely facets of the Atma.

Our sages taught unity in diversity since time immemorial. Ornaments (shringar) are many, gold (bangaram) is one. Cattle are of many colors, but milk is one. Beings are many, the indwelling God is one. Castes and values may be different, birth is one. Visions are varied, God is one. Flowers are different, worship is one. We attach too much importance to names and forms and nurture divisive feelings - all in the interest of this short-lived, worldly life.

Another example. In the waking state, we meet various people, go to places, and experience different situations. In dreams, we create circumstances. We create our joys and sorrows, we create the world, we create even ourselves and bind ourselves in it! In deep sleep, all is forgotten and we approach the state of perfect equanimity. It is the same entity present in the waking, dream, and deep sleep states. The states are three, but the individual is one. This is Tat-tvam-asi. In the three times and the three states, the one who experiences is the same.

Human Values

We understand the human body, but not human values. Regardless of our education, wealth, and fame, we must live by human values. Human values can flourish only in a spiritual atmosphere. A seed germinates only in fertile soil, not in a tin. True human character blossoms only on the foundation of spirituality, dharma, and morality. Every student must cultivate human qualities.

Affection for family and relations is limiting. Before birth, who is the mother and who is the child? Before marriage, who is the husband, who is the wife? These relations are cultivated midway through our eternal journey. They are “passing clouds”. One must neither desire nor fear such temporary associations. Life is a vast ocean with short-lived waves of Samyoga (union) and Viyoga (separation).

We are prodded into effort by hundreds of desires without a moment's rest. We spiral into endless worry by yielding to worldly allurements. Spirituality alone is the guiding light for humanity perplexed in search of peace. With the destruction of spirituality, India will be annihilated. We must nurture the treasure of spirituality with care.

Culture and Spirituality

The banner here says, “Indian Culture and Spirituality”. In my view, culture and spirituality are not separate. Culture is an aspect of spirituality. With spirituality, all arts and sciences acquire a new light, a positive direction. Devoid of spirituality, if you simply say culture, culture, culture... What is this culture? It is meaningless culture!

Culture is samskruti (heritage, traditions). The word samskruti means that which has undergone the process of samskarana or purification. Purified by what? By spirituality alone. There can be no refinement without spirituality. Without refinement, there is no culture.

Therefore, spirituality must come first. But spirituality has become a matter of derogatory jokes today. Yes, spirituality is ridiculous - To whom? To fools who consider this temporary, worldly Life as all-important! To one who knows that worldly life is a “passing cloud”, spirituality is not just a guiding light but an invaluable gem, his only ornament and wealth. That is the only ornament we must desire today.

Babar's Regard for Indian Culture

Students, it is not possible to limit Indian Culture. People of all nations, religions, and times have bestowed glorious accolades on our heritage. You all know the Mughal Emperor Babar of the Muslim religion. He had absolute faith in Indian Culture. Babar's son, Humayun, succeeded him as Emperor of India.

On this happy occasion, Babar wrote a lengthy letter to his son, “Huma! You are fortunate, and I am doubly fortunate to have a fortunate son as yourself! You are now the emperor of the sacred land of Hindustan - The land which tolerates all religions, the culture which teaches unity in diversity, the Hindu religion which is truly the essence of all religions. You are blessed to rule over such a nation!

“Never be an obstacle in the way of Indian culture and traditions. The Hindu culture is sacred and mighty. There is nothing it cannot accomplish. Do not oppose this ancient culture. In fact, include Hindus in every decision you make and earn their love.” Babar was the great and courageous ruler who established the Mughal dynasty in Delhi. What high regard he had for Indian culture!

Understand Your Religion

Unfortunately, Indians themselves are shredding our culture to pieces. It is a matter of shame and humiliation for every Indian! I wish that as Indians, you students clearly grasp the message of our culture, put it into practice, protect it, and derive joy therefrom.

I never say that one religion is great and another is not. The underlying precepts of all religions are noble. But people only fight in the name of religion without following teachings. This is a major fault in human character today. Understand the significance of your respective religions. Everyone who makes a sincere attempt to recognize his Self has the right to enter the gates of immortality, without preference to religion or country of birth.

Therefore, first recognize human values. Then progress to Divinity, instead of slipping to demonic qualities. All the Upanishats propagate methods to achieve Divinity and immortality, Na Karmanä Na Prajayä Na Dhanena Tyägenaike Amritatvamänashuh – Not by good deeds, children or wealth, but only by sacrifice is immortality attained. We shall discuss the relation between Tyaga (sacrifice) and bhoga (worldly enjoyment) tomorrow.

(Swami concluded with “Prema Mudita Mana Se Kaho. Rama Rama Ram”)

May 23, 1991