8/10/2019 "Tat Tvam Asi (That Thou Art)" - An Explanation by Edward Schrodinger

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o seek is the denial of the Sought.

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ursday, January 1, 2015

"TAT TVAM ASI (THAT THOU ART)" - AN EXPLANATIONBY EDWARD SCHRODINGER

This first blog of 2015 is not my original thought. In fact, this subject, as it

were, can never be an original thought of anyone.

I will extract and draft a few relevant portions from the classic "My View of the

Happy and prosperous New Year 2015 to all.

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TO SEEK IS THE VERYSOUGHT

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World" by Edward Schrodinger, one of the founding fathers of Quantum

Mechanics. One cannot but be awed at the openness to embrace Truth on the

part of Schrodinger, and personally, I cannot resist comparing with the

contemporary generation that is straitjacketed into a unipolar mode of thinking

- whether scientific, spiritual, secular or atheistic. To understand the futility of

such separative and unipolar thinking, one of the founding fathers of Quantum

Mechanics explains the Mahavakya 'Tat tvam asiMahavakya 'Tat tvam asi " which comes in" which comes in

one the principal upanishad-s - Chandogya Upanishad 6.8.7.one the principal upanishad-s - Chandogya Upanishad 6.8.7.

In what follows, Schrodinger explains the direct applicability of the Vedic

Mahavakya (Great Saying) - Tat Tvam AsiTat Tvam Asi(That Thou Art).

Let's start listening to substance, the master of Quantum Mechanics

elaborates on the quintessential Advaitic Truth and Wisdom.

According to our usual way of looking [at things], everything that you see are

seeing has, apart from small changes, been there for thousands of yearsbefore you. After a while - not long - you will no longer exist, and the woods

and rocks and sky will continue, unchanged, for thousands of years after you.

What is that has called you so suddenly out of nothingness to enjoy for a brief

while a spectacle which remains quite indifferent to you? The conditions of

your existence are almost as old as the rocks. For thousands of years men

have striven and suffered and begotten and women have brought forth in pain.

A hundred years ago, perhaps, another man sat on this spot; like you hegazed with awe and yearning in his heart at the dying light on the glaciers.

Like you he was begotten of man and born of woman.

Washe someone else?

Was it not you yourself? What is this self of yours? What was the necessary

condition for making the thing conceived into time into youyou, just youyouand not

someonesomeoneelse?

What justifies you in obstinately discovering this difference - the difference

between you and someone else - when objectively what is there is thesamesame?

Looking and thinking in that manner you may suddenly come to see, in a

flash, the profound rightness of the basic conviction of Vedanta (AdvaitaVedanta (Advaita

Vedanta)Vedanta): it is not possible that this unity of knowledge, feeling and choice

which you callyour ownyour own should have sprung into being from nothingness at a

given moment not so long ago; rather this knowledge, feeling and choice are

essentially eternal and unchangeable and numerically oneonein all men, nay in

all sensitive beings.

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But not in thisthissense - that youyou are a part, a piece, of an eternal, infinite being,

aspect or modification of it, as Spinoza's pantheism. For we should then have

the same baffling question: which part, which aspect are you? What

objectively, differentiates it from the others? No, but, inconceivable as it seems

to ordinary reason, you - and all other conscious beings as such - are all in all.

Hence this life of yours which you are living is not merely a piece of the entire

existence, but is in a certain sense the whole;whole; only this whole is not so

constituted that it can be surveyed in any one single glance.

This, as we know, is what in Veda-swhat in Veda-s, is expressed in that sacred, mystic

formula which yet really so simple and so clear:

Tat tvam asi

This is You

Or, again, in such words 'I am in the east and in the west, I am below and

above, I am this whole world.I am this whole world.

Thus you can throw yourself flat on the ground, stretched out upon Mother

Earth, with the certain conviction that you are one with her and she with you.

You are as firmly established, as invulnerable as she, indeed a thousand

times firmer and more invulnerable. As surely as she will engulf you tomorrow,so surely will she bring you forth anew to new striving and suffering. And nor

merely 'some day': now, today, every day she is bring youforth, not once but

thousands upon thousands of times over.

For eternally and always there is only nownow, one and same now; the present is

the one thing that has no end.

In the vision of this Truth (of which the individual is seldom conscious in hisactions) while underlies all morally valuable activity.

Adapted from "My View of the World" by Edwin Schrodinger.Adapted from "My View of the World" by Edwin Schrodinger.

Blogger comments:Blogger comments:

Vedanta means, literally in Sanskrit, the 'end of Veda-s'. Veda-s are called'sruti-s' which mean 'that which is heard'. The Puranas (mythologies, stories

and so on - there are 18 Puranas) and Ithikasas (historical narratives) are

called 'smriti-s' which mean 'that which is remembered.' Ramayana and

Mahabharata (which is more than twice the length of Illiad and Oddest put

View my co

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Posted by Ravishankar R at 6:50 AM

Labels: Advaita, Schodinger

together are the two Ithikasas - available in Google Books around 8,000 pages

in 18 volumes).

Srimad Bhagavad Gita occupies 18 chapters in the Mahabharata in the Bhisma

Parva. Due to it's contents, some scholars take it as a 'sruti-'. Sankara sees it

only as a smriti.

The triple cannons of Advaita Vedanta (indeed Vedanta in general) are:

(1) The Brahmasutra-s

(2) The Bhagavad Gita

(3) The Upanishads.

No one knows how many Upanishad-s are really there, but their theme is the

same. 12 of them are considered the Principal Upanishads only because

Sankara extensively explained and commented on them (he also commented

on the other two canons).

There is no reference to any god (personal or impersonal) in the sruti-s.

The anterior part of the Veda-s (the section on rites and rituals) extends

naturally into the Sruti-s, and as Sankara explains, the only purpose of this

ritual section is to lead the aspirant through and into the abstract Sruti-s with a

sharp intellect and clarity of pure reason without which the Sruti-s will look like

a jumble of words and will reveal nothing. The smriti-s have symbolicreferences to gods (which is primary mistake that people take Hinduism as a

religion and consider it having many gods including most Hindus - a name that

I personally consider completely wrong).

Love,

R Ravishankar

1 January 2015.

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