Āṭmā is all-full, beginningless, endless, immeasurable, unchangeable, replete with Saṭ, Chiṭ, and Ānanḍa, decayless, the one essence, the eternal, the differentiated, the plenum, the endless, having its face everywhere, the one that can neither be given up nor taken up, the one that can neither be supported nor be made to support, the guṇaless, the actionless, the subtle, the changeless, the stainless, the indescribable, the true nature of one's Āṭmā, above the reach of speech and mind, the one full of Saṭ, the self-existent, the immaculate, the enlightened, and the incomparable; such is Brahman, one only without a second. There are not in the least many. He who knows his Āṭmā himself through his own cognition, as the one who is not restricted by any, is a Siḍḍha (one that has accomplished his object), who has identified his Āṭmā with the one changeless Āṭmā. Whither is this world gone, then? How did it appear? Where is it absorbed? It was seen by me just now, but now it is gone. What a great miracle! What is fit to be taken in? and what to be rejected? What is other (than Āṭmā)? And what is different (from It)? In this mighty ocean of Brahman full of the nectar of undivided bliss, I do not see, hear, or know anything. I remain in my Āṭmā only and in my own nature of Saṭ, Ānanḍarūpa. I am an asaṅga (or the associateless). I am an asaṅga. I am without any attributes. I am Hari (the Lord taking away sin). I am the quiescent, the endless, the all-full and the ancient. I am neither the agent nor the enjoyer.

I am the changeless and the decayless. I am of the nature of pure enlightenment. I am the one and the perpetual bliss.

This science was imparted to Apānṭaraṭama who gave it to Brahma,. Brahma gave it to Ghora-Aṅgiras. Ghora-Aṅgiras gave it to Raikva, who gave it to Rāma. And Rāma gave it to all beings. This is the teaching of Nirvāṇa; and this is the teaching of the Veḍas; yea, this is the teaching of the Veḍas. Thus ends the Upanishaḍ.

Footnotes

55:1 This Upanishaḍ is also called Ṭurīyāṭīṭa Avaḍhūṭa Upanishaḍ.

58:1 I and its inflexions.

59:1 The result of past karma now enjoyed.

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