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To seek is the denial of the Sought.

Thursday, January 1, 2015

"TAT TVAM ASI (THAT THOU ART)" - AN EXPLANATION

BY EDWARD SCHRODINGER
Happy and prosperous New Year 2015 to all.

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

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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 asi " which comes in
one the principal upanishad-s - Chandogya Upanishad 6.8.7.

Ravishank

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

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

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

elaborates on the quintessential Advaitic Truth and Wisdom.

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Ravishankar Ramani

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 years
before 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 he
gazed 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.

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Was he someone else?

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Was it not you yourself? What is this self of yours? What was the necessary
condition for making the thing conceived into time into you , just you and not
someone else?
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What justifies you in obstinately discovering this difference - the difference

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

Phenomenology - Expl

Looking and thinking in that manner you may suddenly come to see, in a
flash, the profound rightness of the basic conviction of Vedanta (Advaita
Vedanta)
Vedanta): it is not possible that this unity of knowledge, feeling and choice
which you call your 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 one in all men, nay in
all sensitive beings.

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But not in this sense - that you 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.

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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; 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-s
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.
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 you forth, not once but
thousands upon thousands of times over.
For eternally and always there is only now , 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 his
actions) while underlies all morally valuable activity.
Adapted from "My View of the World" by Edwin Schrodinger.

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

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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 symbolic
references 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.
Posted by Ravishankar R at 6:50 AM
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Labels: Advaita, Schodinger

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