tat tvam asi inke updesha, i upanishad kahai sandesha;
i nischai inke bar bhari, vahik varnan kare adhikari;
param tattwa ka nij parwana, sankadik narad shuk mana;
yajnavalkya ow janak samvada, dattatreya wohi ras swada;
wahi ram vashisht mili gai, wahi krishna udhow samujhai;
wahi bat jo janak dridhai, deha dhare videha kahai.
Sakhi: kul maryada khoi ko, jiyat muwa na hoi
dekhat jo nahin dekhiya, adrisht kahawai soi.
“That Thou Art” is the instruction of the non-dualist. This is the message of the Upanishads. This is the great faith of the non-dualist. Scholars explained the same thing. The Supreme Truth is it’s own proof. This was accepted by the sons of Brahma, Narad and Suka. Dialogues of Yajnavalkya and Janak explained the same Truth. Dattatreya also tasted the same essence of Truth. The same subject was sung by Ram and Vashisht. The same subject was explained by Krishna to Udhow. When Janak strengthened this philosophy in his life he, though in body, rose above body consciousness.
Sakhi: Nobody will attain salvation in his life, without leaving the ego of clan and tradition. Whatever we cannot see even with effort, we say is unseen (the state of self-realization).
“tat tvam asi” is one of the four Mahavakyas (supreme statement) contained in the Vedas. This one is found in the Chhandogya Upanishad of the Sama Veda, and it means: “That Thou Art”. It states unequivocally that Thou (the soul) Art That (Brahman). It states that the divine soul within is the same as the formless God. That is why it can be stated that the soul is divine, that God dwells in us, that we are created in the “image” of God. It means that God consciousness and our consciousness are inseparable and that we can realize this unity through purity of life and control of all desires and practicing meditation. God is then realized inwardly. This is the philosophy of non-dualism or the Advaita Vedanta School of Philosophy. Guru Kabir lists a number of great personalities mentioned in various scriptures, who had realized the supreme identity between the soul and God. The same can be realized today, in what is called Self- Realization or God- Realization. But there is a pre-condition as mentioned in his Sakhi. That pre-condition is that one must have to give up ego of clan and tradition, which means identification with any clan or tradition, or a religious order or philosophical system, etc. By accepting any of these systems one confines the soul which is by nature eternal and free. Any confinement thus, into a system of dogmas, creeds, and beliefs, is done by one’s own spiritual short-sightedness. The mind must be ever free from all limitations, dogmas, creeds, rituals and philosophies before it can realize that which is eternally free from all these encumbrances. That state of Self-Realization is unseen, but can be experienced only internally.