If the Atman is Existence itself and if it pervades all existent objects, how is it that we do not perceive it? An existent object must be perceivable. This doubt of Svetaketu continues to echo in human minds even today. Let us look at the solution offered by Uddalaka: ‘Place this (lump of) salt in water and then come to me in the morning,’ he tells Shwetaketu. The son does as he is told. The next morning Uddalaka says to Shwetaketu, ‘Son, bring me the salt that you placed in the water last night.’ The salt, of course, has dissolved and cannot be found. Uddalaka next asks Swetaketu to sip the water from one end, the middle, and the other end. It tasted salty every time. ‘The salt was there on each occasion,’ remarks Shwetaketu. ‘Even so, my dear,’ Uddalaka adds, ‘you do not perceive Being in this body; but it is indeed there’ (Chandogya Upanishad 6.13.1–2).
Sensory knowledge is mediate; it is therefore both limited
and coloured by the nature of the senses. We cannot hope to perceive the entity that is beyond the reach of the
senses with such instruments or with mere argumentation. But the insight born
of discriminative thinking attended by faith, Shraddha, can help us realize
this principle. Hence Uddalaka urged Shwetaketu: ‘Shraddhatsva somyeti; have
faith, my dear’ (Chandogya Upanishad 6.12.2).
Source – Excerpts from article titled ‘Tat-tvam-asi Shwetaketu’ by Swami Alokananda published in the September 2008 edition of Prabuddha Bharata Magazine.
Further Explanation And Teachings
The Atman and Its Perception: Insights from the Chandogya Upanishad
The concept of Atman, or the Self, lies at the heart of Hindu philosophy. It is described as the ultimate reality, the eternal essence that underlies and pervades all existence. Yet, the realization of the Atman is often elusive. Why is it that something so intrinsic to our being is not readily perceivable? This profound question, raised by Shvetaketu in the Chandogya Upanishad, has echoed through centuries, inviting seekers to explore its implications. Uddalaka, Shvetaketu’s father and teacher, offers an elegant response through a simple yet profound analogy of salt dissolved in water. This narrative not only elucidates the nature of the Atman but also provides a roadmap for its realization, grounded in faith (“Shraddha”) and discriminative thinking.
The Teaching of Uddalaka: Salt in Water
In the Chandogya Upanishad, Uddalaka instructs Shvetaketu to dissolve a lump of salt in water and then search for it the next day. When Shvetaketu is unable to physically retrieve the salt, Uddalaka asks him to taste the water from different parts of the vessel. Each sip tastes salty, proving that the salt, though invisible, is present throughout the water. Uddalaka then draws the analogy: just as the salt pervades the water, the Atman pervades the body and the universe, even though it is not perceivable through the senses.
This teaching highlights several key principles of Hindu philosophy:
Pervasiveness of the Atman: The Atman is omnipresent, just as the dissolved salt exists in every part of the water. It is not confined to a particular location or form but permeates all of existence.
Sensory Limitations: Our inability to see the salt mirrors the limitations of sensory perception. The senses can perceive only gross, external phenomena and are ill-equipped to grasp the subtle, formless reality of the Atman.
Faith and Insight: Uddalaka’s closing exhortation to Shvetaketu, “Shraddhatsva somyeti” (“Have faith, my dear”), underscores the importance of faith in the journey toward self-realization. Rational analysis and sensory knowledge have their place but must be transcended by intuitive insight born of faith and spiritual practice.
The Nature of the Atman in Hindu Philosophy
The Upanishads repeatedly affirm the nature of the Atman as eternal, unchanging, and self-luminous. The Brihadaranyaka Upanishad declares, “Ātmanam chet vijanīyāt ayam asmi iti pūrushaṣṭah” (“If one realizes the Self, saying ‘This is I,’ what else remains to be known?”). This Self is not an object to be grasped but the very subject, the ground of all experience.
The Katha Upanishad further elaborates, “Ṣrotrasya śrotraṣaāśac: manaso mano yad ātaṁ prāṁasya prāṁa iti prātiṭṣhām” (“It is the Ear of the ear, the Mind of the mind, the Speech of speech, the Life of life, the Eye of the eye”). The Atman is the substratum of all faculties yet transcends them.
Given this description, it becomes clear why the Atman cannot be perceived. Perception involves duality—a perceiver and the perceived. The Atman, being non-dual (“Advaita”), is the ultimate subject and cannot be objectified.
The Role of Faith and Discriminative Thinking
Faith (“Shraddha”) occupies a central place in the spiritual quest. It is not blind belief but an openness to the teachings of the scriptures and the guidance of realized masters. The Bhagavad Gita asserts, “Shraddhavān labhate jñānam” (“The one with faith attains knowledge”) (4.39). Without faith, the subtleties of spiritual truths remain inaccessible.
Discriminative thinking (“Viveka”) complements faith. It involves discerning the eternal from the transient, the real from the unreal. Adi Shankaracharya, in his Vivekachudamani, writes, “Brahma satyam jagan mithyā, jīvo brahmaiva nāparah” (“Brahman is the only reality; the world is illusory, and the individual self is none other than Brahman”). This discrimination is crucial for realizing the Atman as distinct from the body, mind, and senses.
Saints and Gurus on Perceiving the Atman
Throughout history, saints and gurus have offered insights into why the Atman is not directly perceivable and how it can be realized:
Sri Ramana Maharshi: Ramana emphasized self-inquiry (“Who am I?”) as a means to realize the Atman. He explained that the Atman is hidden by the ego, which falsely identifies with the body and mind. When the ego is dissolved, the Atman shines forth naturally.
Swami Vivekananda: Vivekananda stressed that spiritual realization requires purification of the mind. He stated, “The mind is like a lake; when it is still, it reflects the Atman. But when it is disturbed, the reflection is distorted.” This highlights the need for practices such as meditation and self-control to calm the mind.
Sri Aurobindo: Aurobindo described the Atman as the silent witness, distinct from the activities of the mind and body. He emphasized the importance of ascending beyond mental consciousness to the supramental plane, where the Atman is directly experienced.
Practices for Realizing the Atman
The realization of the Atman is not a theoretical endeavor but a practical one. The Hindu scriptures prescribe several disciplines to facilitate this realization:
Meditation (“Dhyana”): Meditation quiets the mind and helps turn attention inward. The Yoga Sutras of Patanjali describe meditation as the process of restraining the modifications of the mind (“Chitta vritti nirodha”).
Selfless Action (“Karma Yoga”): The Bhagavad Gita advocates performing actions without attachment to their fruits. This reduces egoism and fosters inner purity, paving the way for self-realization.
Devotion (“Bhakti”): Bhakti Yoga cultivates love and surrender to the Divine. The Narada Bhakti Sutras describe devotion as the easiest and most joyful path to union with the Atman.
Knowledge (“Jnana Yoga”): The path of knowledge involves scriptural study and self-inquiry. By contemplating the teachings of the Upanishads, one develops the clarity needed to distinguish the Atman from the non-self.
Detachment (“Vairagya”): Detachment from sensory pleasures and worldly distractions is essential for focusing on the inner reality. The Mundaka Upanishad advises, “Parikshya lokan karmachitan brahmano nirvedam ayan” (“After examining the ephemeral nature of worldly pursuits, the seeker develops dispassion”).
The Transformative Power of Realizing the Atman
Realizing the Atman is a transformative experience that dissolves the sense of separateness and reveals the unity of all existence. The Mundaka Upanishad declares, “Brahmavid brahmaiva bhavati” (“The knower of Brahman becomes Brahman”). This realization brings profound peace, freedom from fear, and an abiding sense of joy (“Ananda”).
Furthermore, it fosters universal compassion. When one recognizes the same Atman in all beings, the illusion of division dissolves, leading to selfless love and service. The Isha Upanishad beautifully encapsulates this vision: “Yasmin sarvani bhutani atmaivabhud vijanatah, tatra ko mohah kah shokah ekatvam anupashyatah” (“When one sees all beings as the Self, what delusion or sorrow can arise?”).
The teaching of Uddalaka to Shvetaketu in the Chandogya Upanishad remains a timeless guide for spiritual seekers. The analogy of salt dissolved in water reveals the omnipresence of the Atman and the limitations of sensory knowledge. Through faith, discriminative thinking, and disciplined practice, one can transcend these limitations and realize the Atman as the essence of all existence.
This journey requires patience, perseverance, and the guidance of realized masters. As the sages and scriptures affirm, the Atman is not an object to be sought but the very essence of who we are. Realizing this truth is the ultimate goal of human life, leading to liberation and boundless joy. The words of the Taittiriya Upanishad resound as a beacon for all seekers: “Satyam jnanam anantam brahma” (“Brahman is truth, knowledge, and infinity”). In discovering the Atman, we discover our true nature, our eternal home.