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Thirty Minor Upanishads neither manṭra nor non-manṭra, neither science nor non-science, neither the seer nor the sight which is subtle, nor the nectar of time—that is Āṭmā. Rest assured that not-Āṭmā is a misnomer. There is no manas as not-Āṭmā. There is no world as not-Āṭma. Owing to the absence of all saṅkalpas and to the giving up of all actions, Brahman alone remains, and there is no not-Āṭmā. Being devoid of the three bodies, the three periods of time, the three guṇas of Jīva, the three pains and the three worlds, and following the saying 'All is Brahman,' know that there is nothing to be known through the absence of chiṭṭa; there is no old age through the absence of body; no motion through the absence of legs; no action through the absence of hands; no death through the absence of creatures; no happiness through the absence of buḍḍhi; no virtue, no purity, no fear, no repetition of manṭras, no Guru nor disciple. There is no second in the absence of one. Where there is not the second, there is not the first. Where there is truth alone, there is no non-truth possible; where there is non-truth alone, there is no truth possible. If you regard a thing auspicious as inauspicious, then auspiciousness is desired (as separate) from inauspiciousness. If you regard fear as non-fear, then fear will arise out of non-fear. If bondage should become emancipation, then in the absence of bondage will be no emancipation. If birth should imply death, then in the absence of birth, there is no death. If 'thou' should imply 'I,' then in the absence of 'thou' there is no 'I'. If 'this' should be 'that,' 'this' does not exist in the absence of 'that'. If being should imply non-being, then non-being will imply being. If an effect implies a cause, then in the absence of effect, there is no cause. If duality implies nonduality, then in the absence of duality, there is no non-duality. If there should be the seen, then there is the eye (or sight); in the absence of the seen, there is no eye. In the absence of the interior, there is no exterior. If there should be fullness, then non-fullness is possible. Therefore (all) this exists nowhere. Neither you nor I, nor this nor these exist. There exists no (object of) comparison in the true one. There is no simile in the unborn. There is (in it) no mind to think. I am the supreme Brahman. This world is Brahman only. Thou and I are Brahman only. I am Chinmāṭra simply, and there is no not-Āṭmā. Rest assured of it. This universe is not (really at all). This universe is not (really) at all. It was nowhere produced and stays 121 of 318

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Thirty minor Upanishads  

Yoga eBook Collection

Thirty minor Upanishads  

Yoga eBook Collection

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