We gather from Uddalaka’s explanations in Chandogya Upanishad that the knowledge of the Being that is the primal source of this world is the consummation of all knowledge and is the source of ultimate fulfilment. But how are we to attain the knowledge of this entity beyond the senses?
Uddalaka introduces another interesting narrative to explicate the matter: Just as when a person from the remote country of Gandhara is brought (handcuffed and) blindfolded to a solitary place and left there, he keeps shouting piteously and searching for the way back, when a kind and knowledgeable person removes his ties and blindfolds and shows him the way to Gandhara, and thus instructed, the intelligent victim traverses a long distance to reach Gandhara, enquiring about the path of the villages on the way, in similar manner, when the jiva, blinded by ignorance and lost in the wilderness of the world, earnestly seeks deliverance, then some great teacher provides the person with the liberating knowledge: ‘Tat-tvam-asi; That thou art’.
After hearing this instruction from the guru, the disciple
undertakes reflection, manana, and meditation, nididhyasana, to realize
Brahman, the source of this universe. Having realized Brahman, the person
becomes a jivanmukta, free while living. Such persons have no attachment to the
body, which persists by virtue of prarabdha, the result of actions that have
started bearing fruit. When prarabdha is exhausted, the person is freed of even
the semblance of attachment to the body: ‘Tasya tavadeva ciram yavanna vimokshye
tha sampatsye; for him there is delay only as long as he is not liberated [from
the body], then he merges into Being’ (Chandogya Upanishad 6.14.2).
Source – Excerpts from article titled ‘Tat-tvam-asi Shwetaketu’ by Swami Alokananda published in the September 2008 edition of Prabuddha Bharata Magazine.
Explanation And Additional Teachings
The Journey to Liberation in Hindu Philosophy
Hinduism, one of the world's oldest spiritual traditions, offers profound insights into the nature of existence, the self, and ultimate liberation. At the heart of this philosophy lies the aspiration for moksha—liberation from the cycle of birth and death (samsara)—and the realization of one's unity with Brahman, the Supreme Reality. Through the study of scriptures, guidance of realized teachers, and deep meditation, the seeker embarks on a transformative journey culminating in jivanmukti, liberation while living. This essay explores the stages of this spiritual journey, supported by Hindu scriptures, teachings of sages, and illustrative stories from Hindu tradition.
The Nature of the Jiva and Ignorance
The jiva, or individual soul, is bound by ignorance (avidya) to the cycle of samsara. This ignorance causes one to misidentify with the body, mind, and ego, forgetting the true nature as Brahman. The Mundaka Upanishad (3.2.9) states: “As rivers flowing into the ocean lose their name and form, so the knower, liberated from name and form, attains the Supreme Purusha, who is greater than the great.” This verse emphasizes that the jiva's ultimate destiny lies in reuniting with the infinite.
Blinded by ignorance, the jiva seeks fulfillment in transient pleasures and suffers the consequences of karma. The Bhagavad Gita (2.13) provides clarity: “Just as the embodied soul passes through childhood, youth, and old age, it similarly passes into another body. The wise are not deluded by this.” This impermanence urges seekers to look beyond the material world and strive for the eternal.
The Role of the Guru and Self-Knowledge
When the jiva earnestly seeks liberation, a guru, embodying divine wisdom, provides guidance. The Chandogya Upanishad (6.14.2) conveys the guru’s instruction to the disciple: “Tat Tvam Asi—That Thou Art.” This mahavakya (great saying) encapsulates the essence of Advaita Vedanta, revealing the non-dual nature of the self and Brahman.
Swami Vivekananda explained, “The guru is the bright mask which God wears in order to come to us.” Similarly, Adi Shankaracharya’s Vivekachudamani (verse 50) asserts: “The guru alone is the helmsman who can navigate the ship of the seeker’s soul across the ocean of samsara.” The guru imparts knowledge through shravana (listening), manana (reflection), and nididhyasana (meditation), enabling the disciple to transcend ignorance and realize the self.
Reflection and Meditation: Manana and Nididhyasana
After hearing the teachings, the seeker engages in manana and nididhyasana to internalize the truth of non-duality. The Katha Upanishad (1.2.20) highlights the importance of this realization: “The self is subtler than the subtlest and not to be known through reasoning. It is only comprehended by those who turn inward.” Reflection clears doubts, while meditation leads to direct experience of Brahman.
Ramana Maharshi emphasized self-inquiry (“Who am I?”) as the most potent method for realizing the self. He said, “Your own self-realization is the greatest service you can render to the world.” By turning inward and dissolving identification with the ego, the seeker discovers the ever-present reality of Brahman.
The State of Jivanmukti
Upon realizing Brahman, the seeker attains the state of jivanmukti, liberation while living. The Bhagavad Gita (5.19) describes such a person: “Those whose minds are established in sameness and equanimity have conquered the cycle of birth and death. They are flawless like Brahman and thus are already situated in Brahman.”
A jivanmukta is free from attachment, desires, and dualities of pleasure and pain. The Ashtavakra Gita (15.11) encapsulates this: “The wise person lives as if there is no body. They are neither pleased nor disappointed by sensory experiences.” While the body persists due to prarabdha karma (past actions bearing fruit), the jivanmukta remains unaffected, rooted in the self.
Swami Sivananda elaborated on this state, noting, “A jivanmukta is a beacon of light in this world. He sees unity in diversity and works for the welfare of humanity, without selfish motives.”
Stories Illustrating Liberation
Hindu scriptures are replete with stories exemplifying the journey to liberation. One such tale is from the Srimad Bhagavata Purana, where King Janaka, a realized soul, continues to rule his kingdom while remaining detached. When asked how he achieves this, he replies, “Like a lotus leaf in water, I live in the world but am not of the world.” His life illustrates that liberation is not about renouncing responsibilities but transcending attachment.
Another profound example is the story of Sage Vasishtha and King Rama in the Yoga Vasishtha. Rama, despondent over life’s fleeting nature, seeks guidance from Vasishtha, who explains the illusory nature of the world and the path to self-realization. Vasishtha declares, “The world is nothing but the projection of the mind. Still the mind, and you will realize your infinite nature.”
The Final Liberation: Videhamukti
While jivanmukti denotes liberation while alive, videhamukti refers to liberation upon the exhaustion of prarabdha karma and the dissolution of the body. The Chandogya Upanishad (6.14.2) states: “For such a person, there is delay only as long as the body lasts; upon its dissolution, they merge into Being.”
Sri Ramakrishna compared this to a pot submerged in water. As long as the pot remains intact, there is a distinction between the water inside and outside. When the pot breaks, all distinctions vanish. Similarly, upon the death of a jivanmukta, the individual consciousness merges completely with Brahman.
The Universality of Liberation
Hindu philosophy asserts that liberation is not confined to renunciates or sages but is attainable by all sincere seekers. The Bhagavad Gita (18.66) provides assurance: “Abandon all dharmas and surrender unto Me alone. I will deliver you from all sins; do not grieve.”
Modern teachers like Sadhguru Jaggi Vasudev emphasize that spirituality is about inner transformation. “Spirituality is not about moving away from life but about becoming alive to the core,” he says. Similarly, Mata Amritanandamayi Devi (Amma) teaches that devotion and selfless service can lead to liberation, affirming that every path—whether of knowledge, devotion, or action—ultimately converges in the realization of Brahman.
Hinduism’s teachings on liberation offer a profound vision of human potential and ultimate freedom. From ignorance to realization, the seeker’s journey unfolds through the guidance of the guru, the discipline of self-inquiry, and the grace of divine wisdom. Whether through the intellectual inquiry of Advaita Vedanta, the devotion of Bhakti, or the disciplined action of Karma Yoga, the path to liberation is accessible to all.
The words of Swami Chinmayananda encapsulate the essence of this journey: “You are not traveling to some distant land; you are returning home to your own self.” This return—the realization of unity with Brahman—is the ultimate fulfillment of life, leading to peace, joy, and freedom that transcends all boundaries.