The Meanings of "That Thou Art"

Abstract

ONE OF THE MOST important Upanisadic statements which the Non-dualists (Advaitins) regard as the very foundation of the Advaita theory is the proposition That thou art (Tat tvam asi), which occurs in the Chandogya Upanisad.' The followers of the Advaita school attach great importance to this Upanisadic text, because in their opinion this is the text that clearly and emphatically suggests the oneness of ultimate reality. To others, such absolute unity is not intended or implied by this statement. In fact, the interpretation given to this one key passage tends to a considerable degree to determine the character of the various schools of Vedinta-and there are several significantly differing interpretations within the range of Vedintic systems or schools. For the Advaitins, Brahman alone exists as the only reality from all points of view. To teach this central truth (the identity of the soul or self and Brahman) is the aim of all the Upanisads. The text That thou art expresses in a nutshell the whole teaching of the Upanisads. In this statement the sages of the Upanisads affirm that each one of us is Brahman and that there is no other truth or reality besides Brahman. The Advaitic interpretation of this important Upanisadic text has aroused opposition from the nonAdvaita quarters, however, and both qualified monists and dualists have interpreted this text differently. The main purpose of this paper is to make a comparative appraisal of the interpretations of That thou art given by