Realizing Oneness: The Tat Tvam Asi Teaching
(Chapter 6)
षष्ठोऽध्यायः — Prapāṭhaka 6: Tat Tvam Asi ( Thou Art That)
Verse 1
श्वेतकेतुर्हारुणेय आस तꣳ ह पितोवाच श्वेतकेतो वस ब्रह्मचर्यं न वैसोम्यास्मत्कुलीनोऽननूच्य ब्रह्मबन्धुरिव भवतीति ॥ १ ॥
śvetaketur hāruṇeya āsa taṃ ha pitovāca śvetaketo vasa brahmacaryaṃ na vai somyāsmatkulīno'nanūcya brahmabandhuriva bhavatīti
Śvetaketu was the grandson of Aruṇa. To him his father said: Śvetaketu, live the life of a student of sacred knowledge. Dear boy, no one in our family is ever unlearned in the Vedas and remains a Brahmin only by birth, as it were.
Verse 2
स ह द्वादशवर्ष उपेत्य चतुर्विꣳशतिवर्षः सर्वान्वेदानधीत्य महामना अनूचानमानी स्तब्ध एयाय तꣳह पितोवाच ॥ २ ॥
sa ha dvādaśavarṣa upetya caturviṃśativarṣaḥ sarvānvedānadhītya mahāmanā anūcānamānī stabdha eyāya taṃ ha pitovāca
Having gone to a teacher at twelve years of age, he returned when he was twenty-four, having studied all the Vedas, conceited, proud of his learning, and arrogant. His father said to him:
Verse 3
श्वेतकेतो यन्नु सोम्येदं महामना अनूचानमानी स्तब्धोऽस्युत तमादेशमप्राक्ष्यः येनाश्रुतꣳ श्रुतं भवत्यमतं मतमविज्ञातं विज्ञातमिति कथं नु भगवः स आदेशो भवतीति ॥ ३ ॥
śvetaketo yannu somyedaṃ mahāmanā anūcānamānī stabdho'syuta tamādeśamaprākṣyaḥ yenāśrutaṃ śrutaṃ bhavatyamataṃ matamavijñātaṃ vijñātamiti kathaṃ nu bhagavaḥ sa ādeśo bhavatīti
Śvetaketu, since you are now so conceited, proud of your learning, and arrogant, did you ask for that instruction by which what is unheard becomes heard, what is unthought becomes thought, and what is unknown becomes known? How, sir, is that instruction given?
Verse 4
यथा सोम्यैकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञातꣳ स्याद्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम् ॥ ४ ॥
yathā somyaikena mṛtpiṇḍena sarvaṃ mṛnmayaṃ vijñātaṃ syādvācārambhaṇaṃ vikāro nāmadheyaṃ mṛttiketyeva satyam
Just as, my dear, by one lump of clay everything made of clay becomes known—the modification being only a name arising from speech, while the truth is that it is just clay;
Verse 5
यथा सोम्यैकेन लोहमणिना सर्वं लोहमयं विज्ञातꣳस्याद्वाचारम्भणं विकारो नामधेयं लोहितमित्येव सत्यम् ॥ ५ ॥
yathā somyaikena lohamaninā sarvaṃ lohamayaṃ vijñātaṃ syādvācārambhaṇaṃ vikāro nāmadheyaṃ lohitamityeva satyam
Just as, my dear, by one nugget of gold everything made of gold becomes known—the modification being only a name arising from speech, while the truth is that it is just gold;
Verse 6
यथा सोम्यैकेन नखनिकृन्तनेन सर्वं कार्ष्णायसं विज्ञातꣳ स्याद्वाचारम्भणं विकारो नामधेयं कृष्णायसमित्येव सत्यमेवꣳ सोम्य स आदेशो भवतीति ॥ ६ ॥
yathā somyaikena nakhanikṛntanena sarvaṃ kārṣṇāyasaṃ vijñātaṃ syādvācārambhaṇaṃ vikāro nāmadheyaṃ kṛṣṇāyasamityeva satyamevaṃ somya sa ādeśo bhavatīti
Just as, my dear, by one nail-cutter everything made of iron becomes known—the modification being only a name arising from speech, while the truth is that it is just iron—so, my dear, is that instruction.
Verse 7
न वै नूनं भगवन्तस्त एतदवेदिषुर्यद्ध्येतदवेदिष्यन्कथं मे नावक्ष्यन्निति भगवाꣳस्त्वेव मे तद्ब्रवीत्विति तथा सोम्येति होवाच ॥ ७ ॥
na vai nūnaṃ bhagavantasta etadavediṣuryaddhyetadavediṣyankathaṃ me nāvakṣyanniti bhagavāṃstveva me tadbravītviti tathā somyeti hovāca
Surely those revered teachers did not know this; for if they had known it, why would they not have told it to me? Therefore, sir, please tell it to me yourself. So be it, my dear, he said.
Verse 8
सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् । तद्धैक आहुरसदेवेदमग्र आसीदेकमेवाद्वितीयं तस्मादसतः सज्जायत ॥ १ ॥
sadeva somyedamagra āsīdekamevādvitīyam | taddhaika āhurasadevedamagra āsīdekamevādvitīyaṃ tasmādasataḥ sajjāyata
In the beginning, my dear, this universe was Being alone, one only, without a second. Some say that in the beginning this was Non-being alone, one only, without a second; and from that Non-being, Being was born.
Verse 9
कुतस्तु खलु सोम्यैवं स्यादिति होवाच कथमसतः सज्जायेतेति । सत्त्वेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् ॥ २ ॥
kutastu khalu somyaivaṃ syāditi hovāca kathamasataḥ sajjāyeteti | sattveva somyedamagra āsīdekamevādvitīyam
But how, my dear, could it indeed be so? he said. How could Being be born from Non-being? On the contrary, my dear, in the beginning this was Being alone, one only, without a second.
Verse 10
तदैक्षत बहु स्यां प्रजायेयेति तत्तेजोऽसृजत तत्तेज ऐक्षत बहु स्यां प्रजायेयेति तदपोऽसृजत । तस्माद्यत्र क्वच शोचति स्वेदते वा पुरुषस्तेजस एव तदध्यापो जायन्ते ॥ ३ ॥
tadaikṣata bahu syāṃ prajāyeyeti tattejo'sṛjata tatteja aikṣata bahu syāṃ prajāyeyeti tadapo'sṛjata | tasmādyatra kvaca śocati svedate vā puruṣastejasa eva tadadhyāpo jāyante
It thought: 'May I become many, may I grow forth.' It created fire. That fire thought: 'May I become many, may I grow forth.' It created water. Therefore, whenever a person grieves or perspires, water is produced from heat alone.
Verse 11
ता आप ऐक्षन्त बह्व्यः स्याम प्रजायेमहीति ता अन्नमसृजन्त तस्माद्यत्र क्व च वर्षति तदेव भूयिष्ठमन्नं भवत्यद्भ्य एव तदध्यन्नाद्यं जायते ॥ ४ ॥
tā āpa aikṣanta bahvyaḥ syāma prajāyemahīti tā annamasṛjanta tasmādyatra kva ca varṣati tadeva bhūyiṣṭhamannaṁ bhavatyadbhya eva tadadhyannādyaṁ jāyate
Those waters thought: May we become many, may we grow forth. They created food. Therefore, wherever it rains, food is produced in abundance. Food for eating is produced from water alone.
Verse 12
तेषां खल्वेषां भूतानां त्रीण्येव बीजानि भवन्त्याण्डजं जीवजमुद्भिज्जमिति ॥ १ ॥
teṣāṁ khalveṣāṁ bhūtānāṁ trīṇyeva bījāni bhavantyāṇḍajaṁ jīvajamudbhijjamiti
Indeed, of all these living beings, there are only three origins: those born from an egg, those born alive from a womb, and those born from a sprout.
Verse 13
सेयं देवतैक्षत हन्ताहमिमास्तिस्रो देवता अनेन जीवेनात्मनानुप्रविश्य नामरूपे व्याकरवाणीति ॥ २ ॥
seyaṁ devataikṣata hantāhamimāstisro devatā anena jīvenātmanānupraviṣya nāmarūpe vyākaravāṇīti
That divinity thought: Well, let me enter into these three deities with this living self and differentiate name and form.
Verse 14
तासां त्रिवृतं त्रिवृतमेकैकां करवाणीति सेयं देवतेमास्तिस्रो देवता अनेनैव जीवेनात्मनानुप्रविश्य नामरूपे व्याकरोत् ॥ ३ ॥
tāsāṁ trivṛtaṁ trivṛtamekaikāṁ karavāṇīti seyaṁ devatemāstisro devatā anenaiva jīvenātmanānupraviṣya nāmarūpe vyākarot
And let me make each one of these three threefold. Entering into these three deities with this living self, that divinity differentiated name and form.
Verse 15
तासां त्रिवृतं त्रिवृतमेकैकामकरोद्यथा तु खलु सोम्येमास्तिस्रो देवतास्त्रिवृत्त्रिवृदेकैका भवति तन्मे विजानीहीति ॥ ४ ॥
tāsāṁ trivṛtaṁ trivṛtamekaikāmakarodyathā tu khalu somyemāstisro devatāstrivṛttrivṛdekaikā bhavati tanme vijānīhīti
It made each of these three threefold. Now learn from me, my dear, how each of these three deities becomes threefold.
Verse 16
यदग्ने रोहितꣳ रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागादग्नेरग्नित्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम् ॥ १ ॥
yadagne rohitaṁ rūpaṁ tejasastadrūpaṁ yacchuklaṁ tadapāṁ yatkṛṣṇaṁ tadannasyāpāgādagneragnitvaṁ vācārambhaṇaṁ vikāro nāmadheyaṁ trīṇi rūpāṇītyeva satyam
The red form of fire is the form of heat; the white form is that of water; the black form is that of food. Thus, fireness departs from fire. A modification is merely a verbal handle, a name; the three forms alone are real.
Verse 17
यदादित्यस्य रोहितꣳ रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागादादित्यादादित्यत्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम् ॥ २ ॥
yadādityasya rohitaṁ rūpaṁ tejasastadrūpaṁ yacchuklaṁ tadapāṁ yatkṛṣṇaṁ tadannasyāpāgādādityādādityatvaṁ vācārambhaṇaṁ vikāro nāmadheyaṁ trīṇi rūpāṇītyeva satyam
The red form of the sun is the form of heat; the white form is that of water; the black form is that of food. Thus, sunness departs from the sun. A modification is merely a verbal handle, a name; the three forms alone are real.
Verse 18
यच्चन्द्रमसो रोहितꣳ रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागाच्चान्द्राच्चन्द्रत्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम् ॥ ३ ॥
yaccandramaso rohitaṁ rūpaṁ tejasastadrūpaṁ yacchuklaṁ tadapāṁ yatkṛṣṇaṁ tadannasyāpāgāccāndrāccandratvaṁ vācārambhaṇaṁ vikāro nāmadheyaṁ trīṇi rūpāṇītyeva satyam
The red form of the moon is the form of heat; the white form is that of water; the black form is that of food. Thus, moonness departs from the moon. A modification is merely a verbal handle, a name; the three forms alone are real.
Verse 19
यद्विद्युतो रोहितꣳ रूपं तेजसस्तद्रूपं यत्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागाद्विद्युतो विद्युत्त्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम् ॥ ४ ॥
yadvidyuto rohitaṁ rūpaṁ tejasastadrūpaṁ yacchuklaṁ tadapāṁ yatkṛṣṇaṁ tadannasyāpāgādvidyuto vidyuttvaṁ vācārambhaṇaṁ vikāro nāmadheyaṁ trīṇi rūpāṇītyeva satyam
The red form of lightning is the form of heat; the white form is that of water; the black form is that of food. Thus, lightningness departs from lightning. A modification is merely a verbal handle, a name; the three forms alone are real.
Verse 20
एतद्ध स्म वै तद्विद्वांस आहुः पूर्वे महाशाला महाश्रोत्रिया न नोऽद्य कश्चनाश्रुतममतमविज्ञातमुदाहरिष्यतीति ह्येभ्यो विदाञ्चक्रुः ॥ ५ ॥
etaddha sma vai tadvidvāṁsa āhuḥ pūrve mahāśālā mahāśrotriyā na no'dya kaścanāśrutamamatamavijñātamudāhariṣyatīti hyebhyo vidāñcakruḥ
Knowing this, the ancient great householders and Vedic scholars said: Now no one can mention to us anything unheard, unthought, or unknown. For from these three forms they knew everything.
Verse 21
यदु रोहितमिवाभूदिति तेजसस्तद्रूपमिति तद्विदाञ्चक्रुर्यदु शुक्लमिवाभूदित्यपां रूपमिति तद्विदाञ्चक्रुर्यदु कृष्णमिवाभूदित्यन्नस्य रूपमिति तद्विदाञ्चक्रुः ॥ ६ ॥
yadu rohitamivābhūditi tejasastadrūpamiti tadvidāñcakruryadu śuklamivābhūdityapāṁ rūpamiti tadvidāñcakruryadu kṛṣṇamivābhūdityannasya rūpamiti tadvidāñcakruḥ
Whatever appeared as red, they knew that to be the form of fire; whatever appeared as white, they knew that to be the form of water; whatever appeared as dark, they knew that to be the form of earth.
Verse 22
यद्वविज्ञातमिवाभूदित्येतासामेव देवतानां समास इति तद्विदाञ्चक्रुर्यथा तु खलु सोम्येमास्तिस्रो देवताः पुरुषं प्राप्य त्रिवृत्त्रिवृदेकैका भवति तन्मे विजानीहीति ॥ ७ ॥
yadvāvijñātamivābhūdityetāsāmeva devatānāṁ samāsa iti tadvidāñcakruryathā tu khalu somyemāstisro devatāḥ puruṣaṁ prāpya trivṛttrivṛdekaikā bhavati tanme vijānīhīti
Whatever seemed unknown to them, they knew to be a combination of these three deities. Now learn from me, my dear, how each of these three deities, upon entering a human being, becomes threefold.
Verse 23
अन्नमशितं त्रेधा विधीयते तस्य यः स्थविष्ठो धातुस्तत्पुरीषं भवति यो मध्यमस्तन्माꣳसं योऽणिष्ठस्तन्मनः ॥ १ ॥
annamaśitaṁ tredhā vidhīyate tasya yaḥ sthaviṣṭho dhātustatpurīṣaṁ bhavati yo madhyamastanmāṁsaṁ yo'ṇiṣṭhastanmanaḥ
Food, when eaten, becomes divided into three parts: its grossest constituent becomes feces, its medium constituent becomes flesh, and its subtlest constituent becomes the mind.
Verse 24
आपः पीतास्त्रेधा विधीयन्ते तासां यः स्थविष्ठो धातुस्तन्मूत्रं भवति यो मध्यमस्तल्लोहितं योऽणिष्ठः स प्राणः ॥ २ ॥
āpaḥ pītāstredhā vidhīyante tāsāṁ yaḥ sthaviṣṭho dhātustanmūtraṁ bhavati yo madhyamastallohitaṁ yo'ṇiṣṭhaḥ sa prāṇaḥ
Water, when drunk, becomes divided into three parts: its grossest constituent becomes urine, its medium constituent becomes blood, and its subtlest constituent becomes the vital breath (prana).
Verse 25
तेजोऽशितं त्रेधा विधीयते तस्य यः स्थविष्ठो धातुस्तदस्थि भवति यो मध्यमः स मज्जा योऽणिष्ठः सा वाक् ॥ ३ ॥
tejo'śitaṁ tredhā vidhīyate tasya yaḥ sthaviṣṭho dhātutadasthi bhavati yo madhyamaḥ sa majjā yo'ṇiṣṭhaḥ sā vāk
Fire (heat or fat), when consumed, becomes divided into three parts: its grossest constituent becomes bone, its medium constituent becomes marrow, and its subtlest constituent becomes speech.
Verse 26
अन्नमयꣳ हि सोम्य मन आपोमयः प्राणस्तेजोमयी वागिति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ४ ॥
annamayaṁ hi somya mana āpomayaḥ prāṇastejomayī vāgiti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca
For the mind, my dear, consists of food, the vital breath consists of water, and speech consists of fire. 'Venerable Sir, please explain this to me again.' 'So be it, my dear,' he said.
Verse 27
दध्नः सोम्य मथ्यमानस्य योऽणिमा स ऊर्ध्वः समुदीषति तत्सर्पिर्भवति ॥ १ ॥
dadhnaḥ somya mathyamānasya yo'ṇimā sa ūrdhvaḥ samudīṣati tatsarpirbhavati
Just as, my dear, when curd is churned, its subtlest part rises upward and becomes butter,
Verse 28
एवमेव खलु सोम्यान्नस्याश्यमानस्य योऽणिमा स ऊर्ध्वः समुदीषति तन्मनो भवति ॥ २ ॥
evameva khalu somyānnasyāśyamānasya yo'ṇimā sa ūrdhvaḥ samudīṣati tanmano bhavati
Even so, my dear, when food is eaten, its subtlest part rises upward and becomes the mind.
Verse 29
अपां सोम्य पीयमानानां योऽणिमा स ऊर्ध्वः समुदीषति स प्राणो भवति ॥ ३ ॥
apāṁ somya pīyamānānāṁ yo'ṇimā sa ūrdhvaḥ samudīṣati sa prāṇo bhavati
Even so, my dear, when water is drunk, its subtlest part rises upward and becomes the vital breath.
Verse 30
तेजसः सोम्याश्यमानस्य योऽणिमा स ऊर्ध्वः समुदीषति सा वाग्भवति ॥ ४ ॥
tejasaḥ somyāśyamānasya yo'ṇimā sa ūrdhvaḥ samudīṣati sā vāgbhavati
Even so, my dear, when fire (heat or fat) is consumed, its subtlest part rises upward and becomes speech.
Verse 31
अन्नमयं हि सोम्य मन आपोमयः प्राणस्तेजोमयी वागिति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ५ ॥
annamayaṁ hi somya mana āpomayaḥ prāṇastejomayī vāgiti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca
For, my dear, the mind consists of food, the vital breath of water, and speech of fire. Venerable Sir, please explain this to me further. So be it, my dear, he said.
Verse 32
स ह पञ्चदशाहानि नाशाथ हैनमुपससाद किं ब्रवीमि भो इत्यृचः सोम्य यजूꣳषि सामानीति स होवाच न वै मा प्रतिभान्ति भो इति ॥ २ ॥
sa ha pañcadaśāhāni nāśātha hainamupasasāda kiṁ bravīmi bho ityṛcaḥ somya yajūṁṣi sāmānīti sa hovāca na vai mā pratibhānti bho iti
He did not eat for fifteen days. Then he approached him, asking, What shall I recite, Sir? The Rig verses, my dear, the Yajus formulas, and the Sama chants. He said, They do not occur to me, Sir.
Verse 33
तꣳहोवाच यथा सोम्य महतोऽभ्याहितस्यैकोऽङ्गारः खद्योतमात्रः परिशिष्टः स्यात्तेन ततोऽपि न बहु दहेदेवꣳ सोम्य ते षोडशानां कलानामेका कलातिशिष्टा स्यात्तयैतर्हि वेदान्नानुभवस्यशानाथ मे विज्ञास्यसीति ॥ ३ ॥
taṁ hovāca yathā somya mahato'bhyāhitasyaiko'ṅgāraḥ khadyotamātraḥ pariśiṣṭaḥ syāttena tato'pi na bahu dahedevaṁ somya te ṣoḍaśānāṁ kalānāmekā kalātiśiṣṭā syāttayaitarhi vedānnānubhavasyaśānātha me vijñāsyasīti
He said to him, Just as, my dear, of a large fire that has been kindled, a single ember the size of a firefly might remain, with which it would not burn much more; even so, my dear, of your sixteen parts only one part remains. By that, you do not now comprehend the Vedas. Eat, and then you will understand me.
Verse 34
स हाशाथ हैनमुपससाद तꣳ ह यत्किञ्च पप्रच्छ सर्वꣳ ह प्रतिपेदे ॥ ४ ॥
sa hāśātha hainamupasasāda taṁ ha yatkiñca papraccha sarvaṁ ha pratipede
Then he ate, and approached him again. Whatever he asked him, he understood it all.
Verse 35
तंहोवाच यथा सोम्य महतोऽभ्याहितस्यैकमङ्गारं खद्योतमात्रं परिशिष्टं तं तृणैरुपसमाधाय प्राज्वलयेत्तेन ततोऽपि बहु दहेत् ॥ ५ ॥
taṁ hovāca yathā somya mahato'bhyāhitasyaikamaṅgāraṁ khadyotamātraṁ pariśiṣṭaṁ taṁ tṛṇairupasamādhāya prājvalayettena tato'pi bahu dahet
He said to him, Just as, my dear, if a single ember the size of a firefly remaining from a large fire were made to blaze up by adding grass to it, it would then burn much more—
Verse 36
एवꣳ सोम्य ते षोडशानां कलानामेका कलातिशिष्टाभूत्सान्नेनोपसमाहिता प्राज्वाली तयैतर्हि वेदाननुभवस्यन्नमयꣳ हि सोम्य मन आपोमयः प्राणस्तेजोमयी वागिति तद्धास्य विजज्ञाविति विजज्ञाविति ॥ ६ ॥
evaṁ somya te ṣoḍaśānāṁ kalānāmekā kalātiśiṣṭābhūtsānnenopasamāhitā prājvālī tayaitarhi vedānanubhavasyannamayaṁ hi somya mana āpomayaḥ prāṇastejomayī vāgiti taddhāsya vijajñāviti vijajñāviti
Even so, my dear, of your sixteen parts, one part remained. Fuelled by food, it blazed up, and by that you now comprehend the Vedas. For, my dear, the mind consists of food, the vital breath of water, and speech of fire. From him he understood this—yes, he understood it.
Verse 37
स यथा शकुनिः सूत्रेण प्रबद्धो दिशं दिशं पतित्वान्यत्रायतनमलब्ध्वा बन्धनमेवोपश्रयत एवमेव खलु सोम्य तन्मनो दिशं दिशं पतित्वान्यत्रायतनमलब्ध्वा प्राणमेवोपश्रयते प्राणबन्धनꣳ हि सोम्य मन इति ॥ २ ॥
sa yathā śakuniḥ sūtreṇa prabaddho diśaṁ diśaṁ patitvānyatrāyatanamalabdhvā bandhanamevopaśrayata evameva khalu somya tanmano diśaṁ diśaṁ patitvānyatrāyatanamalabdhvā prāṇamevopaśrayate prāṇabandhanaṁ hi somya mana iti
Just as a bird tied by a string flies in every direction and, finding no resting place anywhere else, settles down at its place of bondage; even so, my dear, the mind flies in every direction and, finding no resting place anywhere else, settles down in the vital breath. For the mind, my dear, is bound to the vital breath.
Verse 38
अशनापिपासे मे सोम्य विजानीहीति यत्रैतत्पुरुषोऽशिशिषति नामाप एव तदशितं नयन्ते तद्यथा गोनायोऽश्वनायः पुरुषनाय इत्येवं तदप आचक्षतेऽशनायेति तत्रैतच्छुङ्गमुत्पतितꣳ सोम्य विजानीहि नेदममूलं भविष्यतीति ॥ ३ ॥
aśanāpipāse me somya vijānīhīti yatraitatpuruṣo'śiśiṣati nāmāpa eva tadaśitaṁ nayante tadyathā gonāyo'śvanāyaḥ puruṣanāya ityevaṁ tadapa ācakṣate'śanāyeti tatraitacchuṅgamutpatitaṁ somya vijānīhi nedamamūlaṁ bhaviṣyatīti
Understand from me, my dear, hunger and thirst. When a man is said to be hungry, water carries away what he has eaten. Just as there is a leader of cows, a leader of horses, a leader of men, so water is called the leader of food. Understand this sprout that has sprung up, my dear; it cannot be without a root.
Verse 39
तस्य क्व मूलꣳ स्यादन्यत्रान्नादेवमेव खलु सोम्यान्नेन शुङ्गेनापो मूलमन्विच्छद्भिः सोम्य शुङ्गेन तेजो मूलमन्विच्छ तेजसा सोम्य शुङ्गेन सन्मूलमन्विच्छ सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठाः ॥ ४ ॥
tasya kva mūlaṁ syādanyatrānnādevameva khalu somyānena śuṅgenāpo mūlamanvicchadbhiḥ somya śuṅgena tejo mūlamanviccha tejasā somya śuṅgena sanmūlamanviccha sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥ satpratiṣṭhāḥ
Where else could its root be except in food? And in the same way, my dear, with food as the sprout, seek water as its root. With water as the sprout, seek fire as its root. With fire as the sprout, seek Pure Being (Sat) as its root. All these creatures, my dear, have Being as their root, Being as their abode, Being as their support.
Verse 40
अथ यत्रैतत्पुरुषः पिपासति नाम तेज एव तत्पीतं नयते तद्यथा गोनायोऽश्वनायः पुरुषनाय इत्येवं तत्तेज आचष्ट उदन्येति तत्रैतदेव शुङ्गमुत्पतितꣳ सोम्य विजानीहि नेदममूलं भविष्यतीति ॥ ५ ॥
atha yatraitatpuruṣaḥ pipāsati nāma teja eva tatpītaṁ nayate tadyathā gonāyo'śvanāyaḥ puruṣanāya ityevaṁ tatteja ācaṣṭa udanyeti tatraitadeva śuṅgamutpatitaṁ somya vijānīhi nedamamūlaṁ bhaviṣyatīti
Now, when a man is said to be thirsty, fire carries away what he has drunk. Just as there is a leader of cows, a leader of horses, a leader of men, so fire is called the leader of water. Understand this sprout that has sprung up, my dear; it cannot be without a root.
Verse 41
तस्य क्व मूलꣳ स्यादन्यत्राद्भ्योऽद्भिः सोम्य शुङ्गेन तेजो मूलमन्विच्छ तेजसा सोम्य शुङ्गेन सन्मूलमन्विच्छ सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठा यथा तु खलु सोम्येमास्तिस्रो देवताः पुरुषं प्राप्य त्रिवृत्त्रिवृदेकैका भवति तदुक्तं पुरस्तादेव भवत्यस्य सोम्य पुरुषस्य प्रयतो वाङ्मनसि सम्पद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायाम् ॥ ६ ॥
tasya kva mūlaṁ syādanyatrādbhyo'dbhiḥ somya śuṅgena tejo mūlamanviccha tejasā somya śuṅgena sanmūlamanviccha sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥ satpratiṣṭhā yathā tu khalu somyemāstisro devatāḥ puruṣaṁ prāpya trivuttrivudekaikā bhavati taduktaṁ purastādeva bhavatyasya somya puruṣasya prayato vāṅmanasi sampadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṁ devatāyām
Where else could its root be except in water? By water as a sprout, my dear, seek fire as its root. By fire as a sprout, seek Being as its root. All these creatures, my dear, have Being as their root, Being as their abode, and Being as their support. How these three deities, on reaching a person, become threefold each has already been explained. When a person departs from here, my dear, speech merges into mind, mind into breath, breath into fire, and fire into the supreme deity.
Verse 42
स य एषोऽणिमैतदात्म्यमिदꣳ सर्वं तत्सत्यꣳ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ७ ॥
sa ya eṣo'ṇimaitadātmyamidaṁ sarvaṁ tatsatyaṁ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca
That which is the subtle essence—all this world has That as its Self. That is Truth. That is the Self. That thou art, O Śvetaketu! 'Please, venerable sir, instruct me further.' 'So be it, my dear,' he said.
Verse 43
यथा सोम्य मधु मधुकृतो निस्तिष्ठन्ति नानात्ययानां वृक्षाणाꣳ रसान्समवहारमेकताꣳ रसं गमयन्ति ॥ १ ॥
yathā somya madhu madhukṛto nistiṣṭhanti nānātyayānāṁ vṛkṣāṇāṁ rasānsamavahāramekatāṁ rasaṁ gamayanti
Just as bees, my dear, prepare honey by gathering the juices of various trees and reducing them to a single unified essence,
Verse 44
ते यथा तत्र न विवेकं लभन्तेऽमुष्याहं वृक्षस्य रसोऽस्म्यमुष्याहं वृक्षस्य रसोऽस्मीत्येवमेव खलु सोम्येमाः सर्वाः प्रजाः सति सम्पद्य न विदुः सति सम्पद्यामह इति ॥ २ ॥
te yathā tatra na vivekaṁ labhante'muṣyāhaṁ vṛkṣasya raso'smyamuṣyāhaṁ vṛkṣasya raso'smītyevameva khalu somyemāḥ sarvāḥ prajāḥ sati sampadya na viduḥ sati sampadyāmaha iti
And just as these juices retain no distinction there, thinking 'I am the juice of this tree, I am the juice of that tree', even so, my dear, all these creatures, having merged into Pure Being, do not know that they have merged into Being.
Verse 45
त इह व्याघ्रो वा सिंहो वा वृको वा वराहो वा कीटो वा पतङ्गो वा दꣳशो वा मशको वा यद्यद्भवन्ति तदाभवन्ति ॥ ३ ॥
ta iha vyāghro vā siṁho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daṁśo vā maśako vā yadyadbhavanti tadābhavanti
Whatever they are in this world—whether a tiger, a lion, a wolf, a boar, a worm, a moth, a gnat, or a mosquito—they become that again.
Verse 46
स य एषोऽणिमैतदात्म्यमिदꣳ सर्वꣳ तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ४ ॥
sa ya eṣo'ṇimaitadātmyamidaṁ sarvaṁ tatsatyaṁ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca
That which is the subtle essence—all this world has That as its Self. That is Truth. That is the Self. That thou art, O Śvetaketu! 'Please, venerable sir, instruct me further.' 'So be it, my dear,' he said.
Verse 47
इमाः सोम्य नद्यः पुरस्तात्प्राच्यः स्यन्दन्ते पश्चात्प्रतीच्यस्ताः समुद्रात्समुद्रमेवापियन्ति स समुद्र एव भवति ता यथा तत्र न विदुरियमहमस्मीयमहमस्मीति ॥ १ ॥
imāḥ somya nadyaḥ purastātprācyaḥ syandante paścātpratīcyastāḥ samudrātsamudramevāpiyanti sa samudra eva bhavati tā yathā tatra na viduriyamahamasmīyamahamasmīti
These rivers, my dear, flow eastwards from the east and westwards from the west. They move from the sea into the sea itself and become the sea alone. Just as they do not know there, 'I am this river, I am that river',
Verse 48
एवमेव खलु सोम्येमाः सर्वाः प्रजाः सत आगम्य न विदुः सत आगच्छामाह इति त इह व्याघ्रो वा सिꣳहो वा वृको वा वराहो वा कीटो वा पतङ्गो वा दꣳशो वा मशको वा यद्यद्भवन्ति तदाभवन्ति ॥ २ ॥
evameva khalu somyemāḥ sarvāḥ prajāḥ sata āgamya na viduḥ sata āgacchāmāha iti ta iha vyāghro vā siṁho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daṁśo vā maśako vā yadyadbhavanti tadābhavanti
In the very same way, my dear, all these creatures, having come from Being, do not know that they have come from Being. Whatever they are in this world—whether a tiger, a lion, a wolf, a boar, a worm, a moth, a gnat, or a mosquito—they become that again.
Verse 49
स य एषोऽणिमैतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ३ ॥
sa ya eṣo'ṇimaitadātmyamidaṁ sarvaṁ tatsatyaṁ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca
That which is the subtle essence—all this world has That as its Self. That is Truth. That is the Self. That thou art, O Śvetaketu! 'Please, venerable sir, instruct me further.' 'So be it, my dear,' he said.
Verse 50
अस्य सोम्य महतो वृक्षस्य यो मूलेऽभ्याहन्याज्जीवन्स्रवेद्यो मध्येऽभ्याहन्याज्जीवन्स्रवेद्योऽग्रेऽभ्याहन्याज्जीवन्स्रवेत्स एष जीवेनात्मनानुप्रभूतः पेपीयमानो मोदमानस्तिष्टति ॥ १ ॥
asya somya mahato vṛkṣasya yo mūle'bhyāhanyājjīvansravedyo madhye'bhyāhanyājjīvansravedyo'gre'bhyāhanyājjīvansravedsa eṣa jīvenātmanānuprabhūtaḥ pepīyamāno modamānastiṣṭhati
If someone strikes at the root of this large tree, my dear, it exudes sap because it lives; if one strikes at its middle, it exudes sap because it lives; if one strikes at its top, it exudes sap because it lives. Pervaded by the living Self, it stands firmly, drinking in sap and rejoicing.
Verse 51
अस्य यदेकां शाखां जीवो जहात्यथ सा शुष्यति द्वितीयां जहात्यथ सा शुष्यति तृतीयां जहात्यथ सा शुष्यति सर्वं जहाति सर्वः शुष्यति ॥ २ ॥
asya yadekāṁ śākhāṁ jīvo jahātyatha sā śuṣyati dvitīyāṁ jahātyatha sā śuṣyati tṛtīyāṁ jahātyatha sā śuṣyati sarvaṁ jahāti sarvaḥ śuṣyati
If the living self leaves one branch of this tree, that branch dries up; if it leaves a second, that dries up; if it leaves a third, that dries up. If it leaves the whole tree, the entire tree dries up.
Verse 52
एवमेव खलु सोम्य विद्धीति होवाच जीवापेतं वाव किलेदं म्रियते न जीवो म्रियत इति स य एषोऽणिमैतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ३ ॥
evameva khalu somya viddhīti hovāca jīvāpetaṁ vāva kiledam mriyate na jīvo mriyata iti sa ya eṣo'ṇimaitadātmyamidam sarvaṁ tatsatyaṁ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca
Know, my dear, that it is indeed like this, he said. This body dies when departed by the living self, but the living self does not die. That which is this subtle essence—all this world has that as its Self. That is Truth. That is the Self. That thou art, Śvetaketu. Please, Venerable Sir, instruct me further. So be it, my dear, he said.
Verse 53
न्यग्रोधफलमत आहरेतीदं भगव इति भिन्द्धीति भिन्नं भगव इति किमत्र पश्यसीत्यण्व्य इवेमा धाना भगव इत्यासामङ्गैकां भिन्द्धीति भिन्ना भगव इति किमत्र पश्यसीति न किञ्चन भगव इति ॥ १ ॥
nyagrodhaphalamata āharetīdaṁ bhagava iti bhinddhi iti bhinnaṁ bhagava iti kimatra paśyasītyaṇvya ivemā dhānā bhagava ityāsāmaṅgaikāṁ bhinddhi iti bhinnā bhagava iti kimatra paśyasīti na kiñcana bhagava iti
Bring a fruit from that banyan tree. Here it is, Venerable Sir. Break it. It is broken, Venerable Sir. What do you see there? These very tiny seeds, Venerable Sir. Break one of these, my dear. It is broken, Venerable Sir. What do you see there? Nothing at all, Venerable Sir.
Verse 54
तꣳ होवाच यं वै सोम्यैतमणिमानं न निभालयस एतस्य वै सोम्यैषोऽणिम्न एवं महान्यग्रोधस्तिष्ठति श्रद्धत्स्व सोम्येति ॥ २ ॥
taṁ hovāca yaṁ vai somyaitamaṇimānaṁ na nibhālayasa etasya vai somyaiṣo'ṇimna evaṁ mahānyagrodhastiṣṭhati śraddhatsva somyeti
He said to him: My dear, that subtle essence which you do not perceive—from that very subtle essence, indeed, this great banyan tree arises and stands. Have faith, my dear.
Verse 55
स य एषोऽणिमैतदात्म्यमिदꣳ सर्वं तत्सत्यꣳ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ३ ॥
sa ya eṣo'ṇimaitadātmyamidaṁ sarvaṁ tatsatyaṁ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca
That which is this subtle essence—all this world has that as its Self. That is Truth. That is the Self. That thou art, Śvetaketu. Please, Venerable Sir, instruct me further. So be it, my dear, he said.
Verse 56
लवणमेतदुदकेऽवधायाथ मा प्रातरुपसीदथा इति स ह तथा चकार तं होवाच यद्दोषा लवणमुदकेऽवाधा अङ्ग तदाहरेति तद्धावमृश्य न विवेद ॥ १ ॥
lavaṇametadudake'vadhāyātha mā prātarupasīdathā iti sa ha tathā cakāra taṁ hovāca yaddoṣā lavaṇamudake'vādhā aṅga tadāhareti taddhāvamṛśya na viveda
Place this salt in water and then come to me tomorrow morning. He did so. The father said to him: Bring me the salt that you placed in the water last night. He felt for it, but could not find it, as it had dissolved.
Verse 57
यथा विलीनमेवाङ्गास्यान्तादाचामेति कथमिति लवणमिति मध्यादाचामेति कथमिति लवणमित्यन्तादाचामेति कथमिति लवणमित्यभिप्रास्यैतदथ मोपसीदथा इति तद्ध तथा चकार तच्छश्वत्संवर्तते तंꣳ होवाचात्र वाव किल सत्सोम्य न निभालयसेऽत्रैव किलेति ॥ २ ॥
yathā vilīnamevāṅgāsyāntādācāmeti kathamiti lavaṇamiti madhyādācāmeti kathamiti lavaṇamityantādācāmeti kathamiti lavaṇamityabhiprāsyaitadatha mōpasīdathā iti taddha tathā cakāra tacchaśvatsaṁvartate taṁ hovācātra vāva kila satsomya na nibhālayase'traiva kileti
Sip from the top of the water. How is it? It is salty. Sip from the middle. How is it? It is salty. Sip from the bottom. How is it? It is salty. Throw it away and then come to me. He did so, saying, It is always present. The father said: In truth, my dear, you do not perceive Being (Sat) here, though it is indeed right here.
Verse 58
स य एषोऽणिमैतदात्म्यमिदꣳ सर्वं तत्सत्यꣳ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ३ ॥
sa ya eṣo'ṇimaitadātmyamidaṁ sarvaṁ tatsatyaṁ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca
That which is this subtle essence—all this world has that as its Self. That is Truth. That is the Self. That thou art, Śvetaketu. Please, Venerable Sir, instruct me further. So be it, my dear, he said.
Verse 59
यथा सोम्य पुरुषं गन्धारेभ्योऽभिनद्धाक्षमानीय तं ततोऽतिजने विसृजेत्स यथा तत्र प्राङ्वोदङ्वाधराङ्वा प्रत्यङ्वा प्रध्मायीताभिनद्धाक्ष आनीतोऽभिनद्धाक्षो विसृष्टः ॥ १ ॥
yathā somya puruṣaṁ gandhārebhyo'bhinaddhākṣamānīya taṁ tato'tijane visṛjetsa yathā tatra prāṅvodṅvādharāṅvā pratyaṅvā pradhmāyītābhinaddhākṣa ānīto'bhinaddhākṣo visṛṣṭaḥ
Just as, my dear, someone might bring a man blindfolded from the Gandhāra region and leave him in an uninhabited place, and he would cry out to the east, north, south, or west: 'I have been brought here blindfolded, I have been left here blindfolded!'
Verse 60
तस्य यथाभिनहनं प्रमुच्य प्रब्रूयादेतां दिशं गन्धारा एतां दिशं व्रजेति स ग्रामाद्ग्रामं पृच्छन्पण्डितो मेधावी गन्धारानेवोपसम्पद्येतैवमेवेहाचार्यवान्पुरुषो वेद तस्य तावदेव चिरं यावन्न विमोक्ष्येऽथ सम्पत्स्य इति ॥ २ ॥
tasya yathābhinahanaṁ pramucya prabrūyādetāṁ diśaṁ gandhārā etāṁ diśaṁ vrajeti sa grāmādgrāmaṁ pṛcchanpaṇḍito medhāvī gandhārānevōpasampadyetaevamevehācāryavānpuruṣo veda tasya tāvadeva ciraṁ yāvanna vimokṣye'tha sampatsya iti
And as someone might unbind his eyes and tell him, 'Gandhāra lies in this direction, go this way,' and being intelligent and wise, he would travel from village to village asking his way until he reaches Gandhāra—in the very same way, a person who has a teacher knows the Truth. For him, there is delay only as long as he is not liberated from the body; then he attains perfection.
Verse 61
स य एषोऽणिमैतदात्म्यमिदꣳ सर्वं तत्सत्यꣳ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ३ ॥
sa ya eṣo'ṇimaitadātmyamidaṁ sarvaṁ tatsatyaṁ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca
That which is the subtle essence—this whole world has That as its Self. That is Truth. That is the Self. That thou art, O Svetaketu. Venerable Sir, please explain this to me again. So be it, my dear, he said.
Verse 62
पुरुषं सोम्योतोपतापिनं ज्ञातयः पर्युपासते जानासि मां जानासि मामिति तस्य यावन्न वाङ्मनसि सम्पद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायां तावज्जानाति ॥ १ ॥
puruṣaṁ somyotoptāpinaṁ jñātayaḥ paryupāsate jānāsi māṁ jānāsi māmiti tasya yāvanna vāṅmanasi sampadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṁ devatāyāṁ tāvajjānāti
My dear, when a man is gravely ill, his relatives gather around him and ask, 'Do you know me? Do you know me?' As long as his speech is not merged into his mind, his mind into his life-breath, his life-breath into heat, and heat into the supreme Deity, so long he knows them.
Verse 63
अथ यदास्य वाङ्मनसि सम्पद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायामथ न जानाति ॥ २ ॥
atha yadāsya vāṅmanasi sampadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṁ devatāyāmatha na jānāti
Then, when his speech is merged into his mind, his mind into his life-breath, his life-breath into heat, and heat into the supreme Deity, he no longer knows them.
Verse 64
स य एषोऽणिमैतदात्म्यमिदꣳ सर्वं तत्सत्यꣳ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥ ३ ॥
sa ya eṣo'ṇimaitadātmyamidaṁ sarvaṁ tatsatyaṁ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca
That which is the subtle essence—this whole world has That as its Self. That is Truth. That is the Self. That thou art, O Svetaketu. Venerable Sir, please explain this to me again. So be it, my dear, he said.
Verse 65
पुरुषꣳ सोम्योत हस्तगृहीतमानयन्त्यपहार्षीत्स्तेयमकार्षीत्परशुमस्मै तपतेति स यदि तस्य कर्ता भवति तत एवानृतमात्मानं कुरुते सोऽनृताभिसन्धोऽनृतेनात्मानमन्तर्धाय परशुं तप्तं प्रतिगृह्णाति स दह्यतेऽथ हन्यते ॥ १ ॥
puruṣaṁ somyota hastagṛhītamānayantyapahārṣītsteyamakārṣītparaśumasmai tapateti sa yadi tasya kartā bhavati tata evānṛtamātmānaṁ kurute so'nṛtābhisandho'nṛtenātmānamantardhāya paraśuṁ taptaṁ pratigṛhṇāti sa dahyate'tha hanyate
My dear, they bring a man bound by his hands, saying, 'He has stolen, he has committed a theft! Heat an axe for him.' If he is guilty, he makes himself false. Being devoted to untruth and covering himself with untruth, he grasps the heated axe; he is burned, and then he is punished.
Verse 66
अथ यदि तस्याकर्ता भवति तत एव सत्यमात्मानं कुरुते स सत्याभिसन्धः सत्येनात्मानमन्तर्धाय परशुं तप्तं प्रतिगृह्णाति स न दह्यतेऽथ मुच्यते ॥ २ ॥
atha yadi tasyākartā bhavati tata eva satyamātmānaṁ kurute sa satyābhisandhaḥ satyenātmānamantardhāya paraśuṁ taptaṁ pratigṛhṇāti sa na dahyate'tha mucyate
But if he is innocent, he makes himself truthful. Being devoted to truth and covering himself with truth, he grasps the heated axe; he is not burned, and then he is released.
Verse 67
स यथा तत्र नादाह्येतैतदात्म्यमिदꣳ सर्वं तत्सत्यꣳ स आत्मा तत्त्वमसि श्वेतकेतो इदि तद्धास्य विजज्ञाविति विजज्ञाविति ॥ ३ ॥
sa yathā tatra nādāhyetaitadātmyamidaṁ sarvaṁ tatsatyaṁ sa ātmā tattvamasi śvetaketo iti taddha asya vijajñāviti vijajñāviti
Just as he is not burned in that test because of truth, so too this whole world has That subtle essence as its Self. That is Truth. That is the Self. That thou art, O Svetaketu. Thereupon Svetaketu understood it from him; yes, he understood it.
Key Takeaways & AI Summary
This chapter explores the profound teachings of Realizing Oneness: The Tat Tvam Asi Teaching. It includes 67 verses detailing core themes like "śvetaketur hāruṇeya āsa taṃ ha pitovāca śvetaketo vasa brahmacaryaṃ na vai somyāsmatkulīno'nanūcya brahmabandhuriva bhavatīti", "sa ha dvādaśavarṣa upetya caturviṃśativarṣaḥ sarvānvedānadhītya mahāmanā anūcānamānī stabdha eyāya taṃ ha pitovāca", "śvetaketo yannu somyedaṃ mahāmanā anūcānamānī stabdho'syuta tamādeśamaprākṣyaḥ yenāśrutaṃ śrutaṃ bhavatyamataṃ matamavijñātaṃ vijñātamiti kathaṃ nu bhagavaḥ sa ādeśo bhavatīti".One of the oldest and largest Principal Upanishads from the Sama Veda — containing the foundational Mahāvākya "Tat Tvam Asi" (Thou Art That) and profound teachings on meditation, Prana, and the nature of Brahman through the dialogues of Uddalaka and Shvetaketu.