This story has been adopted from Chandogya Upanishad. It is the conversation between Shwetaketu and His father, Rishi Uddalaka. It is said “Vidya dadati Vinayam“, means, the knowledge imparts humbleness, but, when Shwetaketu received the education, in His Guru‘s ashrama, He became more ignorant, rather. Let us see the teachings He received from His father, after returning back from the Gurukula (ancient type of school).
(Shwetaketu is a defiant child of His father. His father gives Him education, at home. But, His pranks haven’t stopped. So, Rishi Uddalaka thinks of sending Him to a senior Guru, for His formal education. Thus, He is sent to Guru‘s ashrama at the age of twelve.
He is working hard for attaining the formal education; He studies everything, which is prevalent in the present scenario of education. After twelve years of His education, He returns back to His home, at the age of twenty-four. At the time of education, the students enrolled in the ashrama follow the practice of Brahmacharya (lust-free duration of life).
At His home, His father welcomes Shwetaketu. But, He is arrogant and egoistic about the education, He had gained. Rishi Uddalaka is thoughtful about His attitude. He wonders about the way He had received the education, making Him ignorant and obstinate. He asks…)
Rishi Uddalaka: Son! What have you learned at the ashrama?
Shwetaketu (confident about the information gained): I have studied the Veda and the Dharma Shastra. “Om ‘Agni’meele purohitam. Yajnasya devamritwijam. Hotaram ratnadhaatmam.….” (He begins with the Veda and continues uttering verses, breathlessly)
Rishi Uddalaka (listening patiently till the end of all the emesis of information gained by His son, for hours): Son! Have you studied any Shastra, which is the Totality; after interpreting that science, no other science is left, worthy enough to be interpreted? Have you studied anything which enriches your knowledge to the fullest, nothing left to be known further?
Shwetaketu (confused and thoughful): I pay my apologies, father. I haven’t studied anything of such a kind. But, I would like to learn about that science. (He is aware that His father had listened to Him patiently till the end, and now, it’s His time to humble Himself before Him.)
Rishi Uddalaka: If you are ready to learn about that science, then be prepared, son. Bring the earthen pot to me.
(Shwetaketu brings the pot.) What do you see in this pot?
Shwetaketu: It’s an earthen pot.
Rishi Uddalaka: What is it made of?
Shwetaketu: It is made up of clay.
Rishi Uddalaka: Can you see that ‘clay’ in this form?
Shwetaketu: Well, father, as you have told me, I can’t see the clay as a lump, I can understand that this pot is molded out of the clay.
Rishi Uddalaka: Since you agree about the fact that this pot is made out of clay, similarly, this external body form is also made of the same Oneness. Someone is molded in the form of a boy, and is named Shwetaketu, someone is molded as a cow, something as this pot, something as a sculpture and the rest. The differences in the physical appearances impart different names to the forms, but, the core is the same. This clay and the living lump of this physical body has emerged from the same Oneness.
Shwetaketu: Yes father, I can get to your words, but, there is still some dilemma.
Rishi Uddalaka (pointing towards a Banyan tree, in their courtyard): Can you bring me the fruit of that Banyan tree?
(Shwetaketu nods and runs to bring the fruit.) Take the fruit and cut it? (Shwetaketu cuts the fruit) What can you see inside?
Shwetaketu: I can see the seed.
Rishi Uddalaka: Good, now, break the seed coat. What can you see?
Shwetaketu: I can see it’s fleshy part, but, it is not discrete cotyledon.
Rishi Uddalaka: Break it further. What can you see now?
Shwetaketu: I can see a tiny hole. There is nothing inside.
Rishi Uddalaka: Good, Do you know that this little seed has the potency of generating the entire huge tree?
Shwetaketu: Yes, father.
Rishi Uddalaka: Similarly, after the process of fertilization, that invisible stri bija and pumana bija (male and female gametes) is capable of generating the entire garbha (foetus). Garbha vriddhikar bhava (the factors responsible for the growth of the foetus, viz. matraj, pitraj, atmayaj, saatmyaj and the rest) also, can’t be visualized materially. Bija bhaga and bija avayava (further parts of the gametes) are beyond physical interpretation. But, their vigour is sufficient enough to carry traits from the parents to the offsprings.
(Shwetaketu is becoming interested in this deep science, but, it is not clear yet.)
Rishi Uddalaka: Okay, now, bring a glass of water and some salt.
(Shwetaketu brings the same, and, His father adds a pinch of salt to the water.)
Son, taste this water. What is the taste?
(He tastes it.)
Shwetaketu: Father, it is salty.
(Rishi Uddalaka throws away half of the volume of water, and, asks Him, to taste it again.)
It is still salty.
(His father throws away half of the leftover water, and asks the same thing.)
It is still salty.
(This means that salt was dissolved uniformly in all parts of water.)
Rishi Uddalaka: Is the salt visible to you in the water?
Shwetaketu: No, father.
Rishi Uddalaka: You could taste it. Isn’t it?
Shwetaketu: Yes, I could, but I can’t see it.
Rishi Uddalaka: Similarly, you are the soul yourself. You can’t see it, you can feel it in the form of life processes, viz, digestion, absorption, excretion and the rest. I am the soul, too. Thus, it is said, “Tatwamasi, Aham Brahmaasmi, Soham”. You can ingest and deglutinate the bolus of food, but, you can’t churn it, it is the Life force which is governing us all. Even ingestion is not in our control. If you are the soul, the other beings are, too, the same. So, treat them as you treat your own self. Respect them in the same way, as if he was you. There is nothing in this cosmos as “other”, everything is “One”; each and everything is made up of same clay of Totality, be it living or non-living.
Shwetaketu: Yes, father, I am keen about this unknown science. I am clear about the fact that everything is the manifestation of the soul, but, it is merely by logic and physical interpretation. How can I realize and experience it on my own?
Rishi Uddalaka: Now, son, You are clear about the notion of Unity. Can you see your eyes?
Shwetaketu: No, father.
Rishi Uddalaka: You can’t see your own eyes, but, you can see the entire world outside you, with this equipment. If you want to see your own eyes, you will need a mirror. In the language of spirituality, the material world is a mirror. When you see the other person, think that he is no other being, but, you yourself. Everything is one.
Shwetaketu: Father, I am……. (confused)
Rishi Uddalaka: The eyes are not important, the physical structure, but, the sparkle in them, due to the presence of the soul within, is important. That thing is identical in all. Do you still think, you must be arrogant and egoistic about the knowledge?
Shwetaketu: O father, I am free from my doubts. I have understood that you and me are One, and I am ought to respect all in the same way, as I respect my own self. Ego over the “information” is worthless, as the “knowledge” worthy enough to be gained, is waiting, to be unveiled.
(From this moment, Shwetaketu renounced His ego and arrogance, and, is set in into the path of penance.)
Shwetaketu: O father, How can I really realize the notion of “Tatwamasi”?
Rishi Uddalaka: By meditation.
Shwetaketu: How should I do it?
Rishi Uddalaka: From this very moment, start practicing that you are neither this body, nor the mind, you are the soul yourself. It is the same in all. You may see differences in the external forms, but, in the core, all are the Totality. Live that fact, all day long, then you shall start respecting all the beings, with Ultimate equality. You will be able to see the same Divine core in all. Parallelly, chant the name of the Formless Divine form, with intense heart, and, with practice and penance, you shall be shown It’s form in all beings, without any bias. This is “Sahajaawastha”, means, remembrance of the Divine shall not escape you, even for a second. You will become “Tatwajnani”, knower of the Entireness.
MORAL: This parable is as new as novelty. This story has given inspiration to many, since several eras, and shall be giving, to many, further. This teaches us about the Oneness, and the Oneness necessitates the point to treat every being equally, as we desire to be treated.