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Tat Tvam Asi, a sanskrit sentence, translating variously to "Thou art that", "That thou art", or "You are that", is one of the four Mahāvākyas (Grand Pronouncements) in Hinduism. It originally occurs in the Chandogya Upanishad. It first occurs in Chandogya 6.8.7, in the dialogue between Uddālaka and his son Śvetaketu; it appears at the end of a section, and is repeated at the end of the subsequent sections as a refrain. It is generally taken to mean that your soul or consciousness is wholly or partially the Ultimate Reality. That is to say, even before the creation of the universe, a unitary, divine consciousness existed, and that this consciousness is identical to your deepest self.
Interpretation
The deep interpretation of this for Hindu philosophy is seen differently by the three major schools of Indian philosophy. The masters take pains to write detailed commentaries to establish their point of view.
- The Advaita interpretation holds that the essentials of 'tat', translated as "That" and referring to the Ultimate Reality, (In Hinduism called Brahman) and 'tvam' (this individual soul called jiva) are exactly the same. See advaita interpretation.
- The Vishishtadvaita interpretation holds that this individual soul is a part of the whole which is 'tat'. See vishishtadvaita interpretation.
- The Dvaita interpretation holds that it is actually 'atat tvam asi', which means You are not that. See dvaita interpretation.
Dwait and Adwait fundamentals
When we look at the world outside us, we see trees, cats, dogs, mountains, men and women, etc. These are objects. The world outside is made up of countless such objects. At this level, even a poem is an object (though it is a 'thought' or cognate object). When I enjoy a poem, 'I' am distinct from the 'Poem' which I am 'enjoying'.
Even feelings (anger, jealousy, lust, love) are considered objects. When I lust for a great female body (film stars, etc.) 'I' am distinct from the 'body' for which I am fantasizing about what I could have 'experienced' with that body.
In essence, the 'experiencer' is distinct from the 'experience'. 'I' am distinct from the 'world outside'. Every experience is a relation/interraction between me and the 'world outside'. Even when I 'see' two people fighting, it is 'my' experience with the 'world outside' where two objects are interracting in a fight.
Dvaita asserts that these two things are distinct. Dwait means dual, so they say that the experiencer is different and distinct from the experience.
Advaita says that "Even the world outside exists only so long as I continue to exist. When I cease to exist, the world outside does not exist for me, so it does not exist"
Other Mahāvākyas
The other three Mahāvākyas are:
- Prajnānam Brahma -- "Consciousness is Brahman" (Rig Veda; Aitareya Upanishad)
- Aham Brahma asmi -- "I am Brahman" (Yajur Veda; Brihadaranyaka Upanishad)
- Ayam ĀtmĀ Brahma -- "This Atman is Brahman" (Atharva Veda; Mandukya Upanishad)
See also
"Tat Tvam Asi"