attains certainly Brahman. A wise man having known that Brahman, that is without fancy, without end, without cause, or example, beyond inference and without beginning, is emancipated. There is (for him then) no destruction, no creation, no person in bondage, no devotee, no aspirant for salvation, no emancipated person. This is the truth. Āṭmā that should be contemplated upon is One in (the three states), the waking, the dreaming, and the dreamless sleep. There is no rebirth to him who goes beyond the three states. The one Bhūṭāṭmā of all beings is in all beings. Like the moon (reflected) in water, he appears as one and as many. While a pot is being carried (from one place to another), the Ākāś (ether) that is within it is not carried (along with it). As the pot alone is carried, Jīva (within the body) may be likened to the Ākāś. Like the pot, the body has various kinds of forms. The body which perishes again and again is not conscious of its own destruction. But he (the Jīva) knows (it) always. He who is enveloped by the Māyā of sound, is never able to come to (or see) the sun (of Parabrahman) from the darkness (of ignorance). Should such darkness be cleared, then he alone sees the non-dual state. Parabrahman is Śabḍākshara. 1 What remains after the cessation of Śabḍa-Veḍas, that is Akshara (indestructible)', should be meditated upon by a learned man who wishes to secure quiescence to his Āṭmā.

Two Viḍyās (sciences) are fit to be known, viz., Śabḍabrahman and Parabrahman. One who has completely mastered Śabḍabrahman attains Parabrahman. Having studied well the books, the learned man should persevere studiously in Jñāna (the acquisition of knowledge) and Vijñāna (Self-realisation according to such knowledge). Then he should discard the whole of the books, as a person in quest of grain gives up the straw. Though there are cows of different colours, yet their milk is of the same colour. Like milk is seen Jñāna, and like cows are seen the different kinds of forms (in the universe). As ghee is latent in milk, so is Vijñāna (Self-realisation) latent in every being. Through churning always the Manas with the

churning-stick of Manas and the string of Jñāna, Parabrahman that is partless, calm and quiescent should be brought out like fire from the wood. I am that Brahman. That Vāsuḍeva who is support of all beings, who lives in all and who protects all creatures is Myself. That Vāsuḍeva is Myself.

Such is the Upanishaḍ.

Om-Ṭat-Saṭ.

Footnotes

34:1 Lit., the immortal germ.

35:1 It is the indestructible known through the sound or the Veḍas.

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