17.5 Mundaka Upanishad (Atharva Veda)

This immortal brahman alone is in front, brahman alone is behind, brahman is on the left, brahman alone is spread out above and below. This entire creation is the foremost brahman alone (Mundaka Upanishad 2.2.11).
 
Like someone due to delusion considers a rope as a snake, and if some knower tells that person - that which you see in front of you as a snake is a rope alone. Similarly, in that vein, this shruti teaches. By taking the refuge in the vision of those who have an ignorant view, the shruti points out that the visible world in all the directions - front, back, north, south, left, right etc. is brahman. Otherwise, when the directions themselves are imagined in space, then in the mass of knowledge brahman, where is their existence and division? The shruti aims to say - due to ignorance, whatever is appearing to you as the non brahman, in reality, is brahman alone.
 
The amazing this is that the entire world is drowning and rising in immortality but people do not recognize immortality, nor do they partake of this nectar! In fact, it is the opposite, they are drowning and rising in the mirage-like ocean of this world!
 
Ok, now let us imagine that the waves of brahman are hitting us from all directions. No, the shruti does not create a means for this kind of imagination. If we imagine the rope (rope) on the snake, we will still not have the realization of the real rope, even if the snake becomes inert. The rope is a proven entity, it is in front of us, but the snake-vision on it has to be removed. How did this snake-vision happen? Due to ignorance. Only the removal of ignorance is required. Right after the removal of ignorance, at that very instant, the rope will be seen as a rope, the snake and other such errors will be destroyed.
 
Similarly, brahman is a proven entity. That ignorance which is causing it to be seen and known as differentiated, that ignorance alone has to be removed. After the removal of this ignorance, there is brahman in all directions.
 
Immortal means that which does not die, in other words, the non-negated entity, or that in which there is no world which has the quality of death, or the pure knowledge that is free even of the notion of substratum, or that means which does not die. Death not affecting the perishable- this is impossible, and that which is immortal only has a delusion of mortality. Therefore, that element which is non different than the inner awareness is being affected by the delusion of death, inertness and sorrow. That self element which is indicated by this removal of delusion is brahman alone.
 
In the Upanishads, this notion has been denoted in four ways. It means that brahman, self, Ishvara and "I" - all these are four names of one immortal element, the supreme element is one alone and that alone is the visible world also. By the realization of this non-dual element, all differences will be annihilated since there were never there to begin with!
 
The Chhandogya Upanishad belongs to the Saama Veda, Brihadaaranyaka to the Yajur Veda, Aitereya to the Rig Veda and Mundaka to the Atharva Veda. Therefore, the meaning of all four Vedas is the knowledge of the identity between the self and the brahman, this is the conclusion.
 
Each Upanishad's meaning is the same as above. For example:
1. Ishaavaasya 7 : where is the sorrow, delusion for one who sees the single element?
2. Kena 2.4 : In each cognition, that one immortal element only is seen.
3. Katha 1.3.11 : There is nothing beyond the Purusha. That alone is the limit. That alone is the supreme state.
4. Katha 2.1.11 : There is not even a touch of diversity here. Whoever sees diversity here, attains to birth and death repeatedly.
5. Katha 2.2.9-10 : He alone is the inner self of all beings. He alone has taken many forms.
6. Maandookya 2 : All this is brahman. The self is brahman.
7. Shvetaashvatara 3.15 : All this is the Purusha alone.
In this manner, statements like these are numerous in the "Vaakya Geeta" etc. and other smriti texts and in Puraanas like Bhaagavat.
 
Shree Shankaraachaarya Bhagavaan says - When we realize the oneness of the self and brahman following the afore-mentioned process of the shrutis, then where is the space for any misfortune? Otherwise, there will be the case of damage to the true meaning and the imagination of the incorrect meaning. The Vedas do not want to prove the doership of the self, since that is visible. It is the opposite. In the Upanishads, there is a negation of doership and result in the self. If you know yourself to be brahman, then desiring what and for fulfilling what end should be exert this body? This is what the Brihadaaranyaka says. In its natural state, the self is without means and without result. Means and result are not its nature.

17.4 Aitareya Upanishad (Rig Veda)

"Prior to the creation of this universe, there was one self alone" (Aitareya Upanishad 1.1.1).
 
That which is called existence in the "Sad Vidyaa", is it inert or aware? Is it "me" or "other"? In this shruti, it is said that it is aware and not inert, it is me and not another, since the connection of the word "self" is in the meaning of "me", and the awareness of "me" is self proven. In this manner, there is a existence-consciousness element in the root of creation, this Upanishadic philosophy is revealed.
 
That which is existence is the self, that which is the self is existence. Self is existence, existence is self. When existence is separated from the self, existence will become inert, and the self will become momentary. But "I am not, I am inert, I am not dear to myself" - these three points will never not be experienced by anyone. In reality, these three points are the description of the existence consciousness bliss from a negative standpoint. This existence consciousness bliss is non-dual. That which is existence alone is consciousness, that which is existence consciousness alone is bliss, and is devoid from the fragmentation of space time and object. Differences are mental. It means that difference is experienced when there is an intellectual notion of difference, and when that notion vanishes, difference goes away. But the true nature of the self is undivided, it is always experienced, whether the visible distinctions of the seen are experienced or not.
 
This creation that is experienced was the self alone prior to its manifesting as name and form. It means that in the self, the difference-oriented experienced of the world alone refers to creation, the continuation of this experience alone refers to sustenance, and its discontinuation refers to dissolution. At the root of all these experience lies the experience nature self, which due to its experience enables others to be experienced, that alone is the supreme absolute. Experience (bhaana) alone is knowledge. Therefore, it is the self alone that is the creation of all space, all time and all forms of objects.
 
Here, the word "agre" or prior should not be taken literally. The desire of time seated in the mind of the seeker is conveyed as "agre" here. It means that the world is the self alone in beginning, middle and end. Self alone is the self, and the world is not, this is the meaning. In the Shrimad Bhaagavata it is said - that which was not present prior to creation, that which will not remain after dissolution, that is not in the middle, that is imagination alone. Another point is also true. That by which a thing is created and that by which it is illuminated alone is the true nature of that thing. If we assume this, than this world was only the self prior to creation, and will remain only the self after dissolution, therefore in this moment also, it is only the self. This is the meaning of the non-duality of the self.
 
"The existence self is the brahman and the world, even though appearing, is not" (Brihadaaranyaka Upanishad 1.4.10). This alone is the philosophy of non-duality.
 
The Aitareya Upanishad starts with "aatmaa vaa" and ends with "prajnyaana brahma". Therefore, this Upanishad aims to show the pure knowledge nature of the self as brahman.

17.33 Brihadaaranyaka Upanishad (Yajur Veda) - Inner Controller (Antaryaamee) Braahmana

C. Inner Controller (Antaryaamee) Braahmana
 
Aaruni Uddaalaka asked Yaajnyavalkya - do you know that cord and that inner controller who is controlling this world, other worlds and all elements from the inside? Yaajnyavalkya replied - the wind (vital force) alone is that cord. It, like space, holds earth, water, fire and all elements. Subtle bodies, made out of the action-desires of beings, with seventeen elements, is created. On its departure alone do all of the limbs of the body scatter, just like beads of a necklace scattering on the breaking of their string. Therefore, this alone is the cord. Now hear the description of the inner controller, the antarayaamee!
 
To investigate the inner controller, first focus on the support of all entities and elements, the earth, after that, take your focus inside the earth. This inner limit is the arrogator deity of the earth. He also is not the inner controller. That of which this deity is a scene, is the inner controller. Due to its presence, the rule-drven engagement and withdrawal of the earth deity's body and sense organs happens. The inner controller does not have any different body or sense organs than that of the earth deity's. Therefore, the body and sense organs of the earth deity are the body and sense organs of the inner controller. Through this logic, we can call the earth as the body of the inner controller, in reality he is without body, He who does not have any specific body has all of the bodies as his own. Then, how are different bodies controlled differently? It happens through rules. Due to the prior desires of souls, the body, sense organs and internal organs are created in the five elements. That alone inspires the dealings of engagement and withdrawal. Everything happens under the supervision of the inner controller, therefore he is the governor, this is said. Now, like it holds true for the earth, the same point holds true for its effects, the bodies of the beings. He who lives in the body, inside the body, not the arrogator soul of the body, he who the soul does not know, who holds the flesh body as his form, he who governs the body while staying inside it, that pure witness awareness who is the self of that soul, he alone is the inner controller. Then, is the inner controller of the earth, and the inner controller of one body, two different things? No. The shruti says that both are one. The inner controller of the earth is that "that" aspect and the inner controller of one body is the "you" aspect. That which is the that aspect is the you aspect. This is just another form of "you are that".
 
Yaajnyavalkya says that the student should not only investigate into the inner controller of the earth. In fact, in water, fire, space, wind, heaven, sun, direction, moon-stars, external tamas which is veiling, lustre or "adhidaiva", in all of these, he should investigate the inner controller. That one awareness which stays in all of them and governs them, that to which all of their deities are inferior, that which they do not know, that which is the illuminator of all these, these are the bodies of that, that awareness alone is the inner controller and that alone is the pure witness of the student. Similarly, there is investigation of the "adhibhoota" and "adhyaatma" also. He who is sitting in the vital force, inside the vital force, that which is not known by the vital force, he who governs the vital force while residing inside it, he alone is the immortal inner controller, and he alone is your pure self. Speech, eyes, ears, mind, skin, science, vitality. are also desires with this vision.
 
Now, how to see this inner controller? How can you convert the seer into a seen? Impossible. Yaajnyavalkya says - he cannot be seen, he is the one who sees, he cannot be heard, he is the one who hears, he is not an object of the mind but the thinker, he is not known but is the knower. There is no other seer of him, his hearer, thinker, knower is none other than himself. It is you yourself.

17.32 Brihadaaranyaka Upanishad (Yajur Veda) - Madhu Vidyaa (Madhu Braahmana)

In the second chapter of the Brihadaaranyaka Upanishad, the fifth braahmana is famously known as the science of honey, madhu vidyaa. The conversation between Yaajnyavalkya and Maitreyi occurs in the brahmana prior to this one. There, it was pointed out that the means to immortality is the knowledge of the self, since the knowledge of the self gives knowledge of everything. The self is the most dear. Therefore, the self alone should be heard, contemplated, meditated upon. Hearing should be performed under the guidance of teacher and scripture, and contemplation should be performed logically. Meditation is the flow of the mind towards the object of hearing and contemplation. For example, "the self indeed is all" is the affirmation statement, it is the area of hearing. The intent here is that the creation, sustenance and destruction of everything happens from the self alone. Now, this same meaning is again explored. The science of honey is predominantly theoretical (Aagama pradhaana).
 
Honey is the essence of several flowers. Honey can be called the foremost effect, and flowers and bees can be called the foremost causes. In this science of honey, this foremost cause-effect notion is called by the name of honey.
 
The Upanishad says that this earth is the honey of several beings, it is an effect since it is the effect of several entities and objects. Similarly, all beings and entities are the honey or the effect of this earth. In this manner, there is a mutual foremost cause-effect relationship between this earth and its beings. But, there is a substratum in which both of them exist, that alone is the self which is immortal, brahman and the all. (Brihadaaranyaka Upanishad 2.5.1)
 
There is one body of the earth, and one body is its honey - the body of beings and entities. In both these bodies, the arrogating awareness appears as two - the deity of earth and the soul of the being. But if we investigate thoughtfully then even these have the relationship of foremost cause and effect. Also, from the viewpoint of the aware nature, both are awareness only, of the form of light, therefore they are immortal. In this manner, earth, all entities, earthly person and microcosmic soul - all four and mutual honey and all four have a cause, a foremost maker which is the pure awareness. That alone is the self. Since it trancends day and time, it alone is the brahman. All four are not different from it, therefore it alone is the all. This alone is the self whose affirmation was made earlier in the text. Through its knowledge, everything is known.
 
In this manner, water, fire, wind, the god of sun, direction, moon, electricity, rain, sky, injunction, truth, mankind etc. all other species are honey. Also these, all beings, their deities and self, all are the honey of one self. That self alone is brahman.
The conclusion is this. On one hand, there is the microcosmic body and on the other, the earth etc. macrocosmic body. These are the microcosmic and macrocosmic "adhibhoota". They have a mutual foremost cause-effect relationship. Therefore, they are the honey of each other. The "adhidaiva" and "adhyaatma" of these microcosmic and macrocosmic bodies are also the mutual honey of each other. But the one and only foremost cause of all these three, that self alone is brahman. That alone is the truth, everything else is a desgination.
 
The shruti says : First, that Ishvara become a bird, which means a subtle body, and entered the city, which means the bodies, in the form of a person. It is just like the sun enters water in the form of a reflection. Since he resided in the body, his name become "purusha" or person, the soul. There is nothing where the the person cannot enter into, Therefore, the entire name-form creation is not different from brahman.
 
That one brahman alone is outside as body and senses, and inside, established as the self. Every form is its image alone. But each form is different than the other, how did that one form become many and why so? Why because if it did not manifest itself as many names and forms, then even the non-adjuncted nature of that which is beyond cause-effect would not be known. And all this happened due to maaya (Brihadaaarnayaka Upanishad 2.5.19). Maaya, which means magic, illusion, seeing what is not, and not seeing what is. Due to the ignorance of that nature of brahman alone, this entire creation world is seen like a snake on a rope. In reality, all this is magic, nothing has happened, it is just as it was.
 
This is that brahman which is beyond cause, effect, endless and beyond space. This self alone is the experiencer of everyone witness brahman. This is the teaching of all the Upanishads.

17.31 Brihadaaranyaka Upanishad (Yajur Veda) - Yaajnyavalkya Maitreyi Conversation (Maitreyi Braahmana)

(A) Yaajnyavalkya Maitreyi Conversation (Maitreyi Braahmana)
 
The great sage Yaajnyavalkya left his householder stage and wanted to enter into the state of renunciation. He has two wives - Maitreyi and Kaatyaayanee. The sage said to Maitreyi - come, let me divide your gift of wealth. But Maitreyi did not desire wealth. She was filled with the thirst for the immortal element. She asked - if I get all this wealth, will I be free or liberated? Yaajnyavalkya said - no, your life be not any different than that of a wealthy person. There is no scope for immortality through wealth. Immortality is not the fruit of effort. Immortality is an already attained entity and it is attained only through knowledge. In action there is a need for materials, instruments, qualification, doership etc. All these are opposed to knowledge. Both action and knowledge cannot go together. Hearing this, Maitreyi said - through which I cannot be immortal, what will I do with such wealth? Tell me only that which you know, and by which I can attain immortality. This intense hunger for liberation and inquiry of Maitreyi became the inspiration for the teaching of Yaajnyavalkya.
 
The great sage said - Wife and other relatives love their husband and other relatives, but why? For culmination of what goal! Wife, son, money, land, other world, deity - all are not loved for their own sake, they are loved for the sake of the self. Therefore, one should become dispassion towards the not self, and that self for which all not self is taken as dear, that foremost loved self should be beheld and realized. For that, the hearing of the true nature of the self as mentioned in the Upanishads, contemplation upon their arguments and meditation should be performed. Besides the self, there is no other substance.
 
Why should we behold the self? Since, the vision of the self, or in other words, its knowledge, leads to the knowledge of everything. Just like the superimposed snale has the rope alone as its element, similarly, the absolute element of this name-form world is the self alone. Just like when the rope element is known, the reality of the snake is known that it is not at all real, similarly, after knowing the self element, the element of the entire world is revealed. Therefore, only the self alone is to be seen, besides that, there is nothing else to be seen in this world.
 
Why so? It is because one who knows himself as a braahman, as a deity apart from one's own self, falls from the immortality of the brahman self nature. Truly, braahman, kshatriya, worlds, Vedas, earth - all these are the self alone. Since all these share the same equivalency (saamaanyaadhikarana) as the self, in reality, the self alone is truth, it alone is the element of all. Just like the imagined snake, necklace, stick, stream, crack in the earth etc. have the rope alone as their element, similarly, the imagined space, time etc. substances have the self alone as their element.
 
This world is not different than the aware self - there are many illustrations to understand this point. This is what needs to be understood. Without imbibing that object without which another object cannot be imbibed, then the second object is not different than the first object. For example, a horn is being blown. If a basic sound cannot be imbibed, then specific sounds such as beats, notes etc. cannot be imbibed. That is why, specific sounds are non-difference from general sounds. Similarly, this name-form-endowed creation cannot be imbibed without imbibing the aware self, therefore, the name-form world is not distinct from the aware self. When we see any form, we first see light, then form, then the outline. Similarly, only when the aware self is pre-attained, the name-form world is seen. Therefore, the world is nothing but the aware self.
 
For instance, let's assume that we collect fuel for burning, some dry and some wet. When it comes into contact with fire, smoke arises, sparks emanate. Similarly, like the breath of the self, names such as the Rig Veda and the diversity of worlds arises. When tiny sparks arise, their material cause is first seen as fire, then the sparks themselves. Are they of the form of fire, or distinct from it? They cannot be spoken of as separate. Similar to them, these millions of galaxies cannot be spoken of as element or non element. During the time of dissolution, to show the merging with that very supreme absolute, the illustration of water and the ocean is provided. Just like water fallen as rain merges into the ocean after assuming the form of rivers and streams, similarly, no matter how many name and forms this universe takes, in the end it merges into the self element.
 
Leave aside the discussion of daily, occasional or natural dissolution. When ignorance goes after the science of the identity of the self and brahman, and the world is permanently dissolved, that which is called liberation, then there is no possibility of anything but the non-dual self remaining. From this alone comes the roar of the Upanishads "The self is without an interior, without an exterior". In other words, there is nothing inside or outside it. Everything is a mass of awareness (Brihadaaranyaka Upanishad 4.5.13). In the Brahma Sootra it has been called "tantraamaatram".
 
Yaajnyavalkya explained - with the help of water, earth and heat, salt is created, and when that salt is put into water, then by meeting its cause, its solidity goes away. The salt dissolves completely, only water remains. The reflection of the sun and moon is seen in a mass of water, similarly, foam, bubbles etc. due to cause and effect arise, and so too, does division or soul-nature seen in the awareness. Then specific names take up specific forms. Then, it is seen as if I am someone's son - I am disconnected. When, through the scripture and teachings of the teacher, the science of brahman dawns, then there is a firm conclusion that the agglomerate of cause and effect is appearing illusory in the substratum brahman of its absence. In other words, the creation of the world is only an appearance. It is like when the water is taken out, all reflections of the sun and the moon disappear, in the same way, the individual soul-ness of the awareness is removed. When the reflection goes away, just like the original sun and moon remain, similarly, when the individual soul notion goes away, only the absolute brahman remains. This alone is called the mass of awareness or prajnyaa ghana in the scriptures. It is ever pure and non-dual.
 
The summary of the teaching of Yaajnyavalkya is this non-dual mass of awareness. After this, when one says that there is no entity called a soul after death - this negation of the definition seems a little odd. When Maitreyi conveys this doubt, Yaajnyavalkya says that the self is imperishable, it can never be split. I have not negated the general definition, I have only negated the specific definition. The point is this. Only in the case of a disconnected notion does specific knowledge happen. Then there is duality, as though. The doer is another, he acts through other instruments, and he sees other forms. When this disconnected notion is removed through the science of brahman, disconnectedness is removed. The, like the superimposed snake etc. are removed upon the science of the rope element, similarly, only the substratum remains, that self alone is brahman. Through the science of brahman, all duality becomes only the self. Since there is no more duality, action, doer etc. all these differences have no further basis.
 
Another point is also impossible to say, which is - When the object which is of the nature of duality also become absent, it sees its self alone, since the self is self-illumined, there is no difference of illumined and illuminator. That by which everything is known, what can that be illumined by? Therefore, when the notion of disconnectedness is removed, only the pure immaculate notion of knowledge remains.
 
The Brihadaaranyaka Upanishad makes this point clearly. The process of knowing the self is "not this, not this", which means, the process of negation. This self is without a home, without a body, unattached. It is without any attachment and is free from anguish and expenditure. O Maitryi, by what will you know the knower?
 
After saying this to Maitreyi, that the teaching has been concluded, Yaajnyavalkya went into the stage of renunciation.

17.23 Chhaandogya Upanishad (Saama Veda) - Chid Vidyaa (Dakshinaakshipurusha Vidyaa)

(C) Chid Vidyaa (Dakshinaakshipurusha Vidyaa)
 
Both the sciences of existence and bhooma explain one philosophy clearly. There is no difference or disconnect between existence element, self element and brahman element. The various types of differences ultimately indicate the brahman element. It is fine. But someone with an ordinary intellect can only grasp objects with differences. He is unable to grasp the absolute brahman. In this state, he cannot attain the supreme goal of life, which is liberation. In order to shower such a person with grace, the Lord Veda teaches the investigation of the Lord in the lotus of the heart. Typically, the self element can only be known through proper understanding, since it is without attributes. Yet, someone of limited intellect accepts attributes alone as dear. Therefore, for worship, the teaching of attributes in the case of satyakaama etc. is also dear. Also, typically, the mental thought flow of people that know brahman is always turned away from objects. Even so, due to the repeated impressions of imbibing objects that has happened since time immemorial during several births, the thirst for objects cannot be removed suddenly. Therefore, brahmacharya etc. and other means also have to be performed. In the end, there is absence of coming and going in the self element, yet, for those in which those impressions exist, the absolute truth can be conveyed using their state. With all of these aims, this science of awareness or Chid Vidyaa is commenced.
 
In this body, there is a tiny lotus. It is called the "hridaya pundareeka" or the lotus heart. It is the place for attaining brahman, just like the Shaalagraam stone is the place of Vishnu. The space in this lotus, and that which is hidden in this space, that has to be investigated and curiosity about this should be generated.
 
So then, what exactly is hidden in the space of this tiny lotus? Listen. There is so much space outside of us, and there is the same amount of space inside us. Earth, fire, wind, sun, moon, lightning, stars etc. all of them are inside. Any object which a person wants to know in this world in the form of the self, or does not know, that which he possesses or does not, all of those are incorporated in this space of the lotus flower. Even after the body perishes, this space in the tiny lotus flower does not perish. There is no path for old age or death in it. In this, all desires are full. This is the self. There is no entry for merit or sin, old age or death, sorrow, hunger-thirst cannot touch it. This is the true desire or satyakaam, satyasankalpa. The entire world of people enters into the lotus of the heart for fulfilling its desires.
 
Desires are fulfilled according to actions, be they in this birth or the next. Therefore the fulfillment of desires is subservient. Like the joys of this world, created by action, eventually decay, similarly, the worlds like heaven etc. decay after the merits have been exhausted. Due to ignorance, those people who enter these worlds for fulfillment of desires become bound in them, their independence goes away. But those who enter these worlds having made the nature of the self as self proven based on the scriptural teachings of masters, can roam in these worlds with independence. They become "satya sankalpa". Whatever they want, they can get. They can go to the worlds of father, mother, brother, sister, friend etc., they can meet them if they wish. Honour, enjoyment, friendship, spouse, whatever they want, they can get based on their desire alone.
 
We perceive objects of desire as real. They are in fact covered by non-truth. The only real true entities are brahman alone, but they do not have any way of being recognized. We superficially roam around the mine of gold, but we never attain gold. It is lamentable that all these people visit brahman daily, but cannot recognize it, since untruth has kidnapped them. It is conclusively stated that the self resides in the heart alone. The supreme self lives in the heart. This knowledge alone is the storehouse of supreme bliss.
 
By using discrimination, he who separates himself from this heart in the body and the space in the heart, becomes established in his true nature. What is that true nature? It is nectar. The imperishable bhooma alone is nectar, it is fearless since there is no other. The name of this brahman alone is truth.
 
The self is the bridge as well as the divider. If it were not to take on the world, the entire world would collapse. It is the limit of all objects, actors and action-imaginations. It cannot be made into an object by space, old age, death, grief, good or bad actions. Any effect cannot encroach upon its cause. All afore mentioned objects are effects of existence. An other can attain an other or encroach upon it. The pot does not attain clay, nor encroaches upon it. Whether you take the name or not, all are sinful, and return without attaining existence. This alone is the self. This is the world in the form of brahman. On attaining it, from the viewpoint of the body, even a blind does not remain blind, an injured becomes non-injured, a sad person becomes happy. Upon attaining this, night becomes day. This self is ever illumined, it is brahman.
 
The means to attain it is brahmacharya. One name of brahmacharya is yajnya. it means - whoever is the knower is the self alone. The most dear one also is brahmacharya alone. Only through it does Ishvara get worshipped. Asking with regards to the subject of the self alone is dear. Sarsanga, the company of wise people, is brahmacharya, silence is brahmacharya since it contains comtemplation. Austerity is brahmacharya since it is indestructible. Going into a forest is also brahmacharya. All these are means to attain the supreme self.
 
The question is : what are the objects of the world of brahman made of? Are they like objects in this world which are made of clay, water? Or are they only mental signals? Are they true like the objects in waking state or are they dream-like? In this, the imagination of mental forms alone is appropriate. Only the connection of the mental body can be appropriate there. Any woman, child etc. seen in the dream are all mental conceptions. So then, are the objects of brahman illusory like those in dream? The shruti says that there, the enjoyment of desires is true. How to remove this contradiction?
 
Even mental conceptions have existence. All forms in a dream are shaped as per the desires of the waking state. To say this is a small thing. Even the objects of waking are created out of mental conceptions. By desiring the existence entity, fire, water and food are created, and the whole world is a play of these alone. The root of all worlds is desire. Night and day of the world are imagined. Creation, sustenance and destruction come from the inner self. Fundamentally, there is no difference between inner and outer. The existence or reality of this world and other words is one and the same. Truly, the substratum of the superimposed is only the self. By identifying with the substratum alone does the superimposed pulsate. Therefore, visible objects contain existence. They are illusory from the standpoint of form, true from the standpoint of existence. Therefore, even the coming and going of the brahman world, due to the reality of the substratum, is only "shrauta" or heard. The self of that coming and going is free from merit or sin, old age or death. There is no sorrow, hunger, thirst in it. It is satyakaama, satya-sankalpa. It is that which is to be sought after and that which should be inquired. He who knows it, does not need to attain anything else.
 
This is the statement of Prajaapati. Both gods and demons heard this and understood it. They said - Yes! We will attain this self since having attained this, all worlds and all desires are attained. The king of the gods was Indra and that of the demons was Virochana. Both went to Prajaapati. They had not discussed anything with each other, but both were jealous with each other in the matter of obtaining the science of brahman. Both left their respective kingdoms, became disciples and took the refuge of the teacher. This makes it clear that the science of brahman is more important than the kingdoms of the gods and the demons.
 
Indra and Virochana observed brahmacharya for 32 years and served Prajaapati. Then, Prajaapati asked them, desiring what end are both of you serving me? They said, we had heard a statement from you which states that self inquiry and self investigation leads to the attainment of all worlds and all desires. We have come here for that very self science.
 
Prajaapati said to both of them - "This person who is seen in the eyes is the seer self. He is peeking from inside the eyes. This alone is nectar, this alone is brahman."
 
Both said - that which is seen in the eyes alone is seen in the water, it is seen in the mirror. Lord, of these, which is the self? Prajaapati said - In all, in the beginning and the end, he alone manifests.
 
Prajaapati knew that he had indicated brahman with the help of eyes, but these two have taken the meaning incorrectly. He who remains behind the eyes and sees through the eyes, has been taken by them as the shadow in front of the eyes. Even so, he did not remove their delusion immediately, since they had superimposed scholarship, greatness and intelligence upon themselves, and if he had called them stupid or ignorant, then they would have sorrow in their mind, and their inquisitiveness would be interrupted. Therefore, he thought that he would remove their delusion through the process of the inner self.
 
prajaapati commanded - both of you, see your reflection in a tray of water. If you do not recognize yourself there, then let me know. They did so and after Prajaapati asked, they said - Lord! We are seeing our self as a full form. These are our own forms. On the advice of Prajaapati, they wore ornaments and clothes, and after Prajaapati asked, they said that they could see clearly their forms as the wearers of clothes and ornaments. Prajaapati said - alright, that reflection seen by you, its image is immortal, fearless, brahman.
 
Both felt that they have come to know the self. Satisfied and fulfilled, they returned. Prajaapati thought that both of them had left without attaining the knowledge of the self and felt fulfilled, They would be vanquished by gods and demons.
 
Virochana went to the demons with a fulfilled heart and said - I have served Prajaapati and attained this self knowledge. The body is the self, it alone should be praised and only through its service will all the worlds be attained. Even today, this Virochana school is alive. This is the demonic school, in which there is no charity, faith or sacrifice. In this, a corpse is dressed up with clothes and ornaments, and is accepted that through this alone will heaven be conquered.
 
Indra did not return to the land of gods. In his path, he began to contemplate. This is the reflection of the body. It is seen as the ornaments are seen. The body is blind, deaf, fragmented and therefore, so is the reflection. I had left home, left the joy of kingdom, left enjoyment, for the sake of attaining all the worlds and all desires, but I did not attain anything here! The result of self knowledge is visible, in this soul alone, by taking the reflection as the self, what did I gain? He again, with a lot of faith, become a student and went back to Prajaapati. When Prajaapati asked, he replied that this knowledge did not help him in any way. Prajaapati said - you are correct. Indra! Observe brahmacharya for another 32 years. Indra did exactly that.
 
Prajaapati explained, the awake body cannot be the self. It alone is called the "chhaayaa" or reflection. It is born, it will die. You are different from that. See! He who, being distinct from this body, expresses his glory in dream, enjoys pleasures in dream, that place of awakening is different than the gross body, it is the dream place self, it alone is immortal, fearless brahman.
 
Indra did leave from there, satisfied, but on the way back, contemplation arose in him. He began to see some faults in accepting the dream witness as the self. The faults of the waking state purusha do not affect the dream state purusha, nor do the faults of the waking state body affect him. But even so, in a dream, the dream purusha is killed, covered, it is denounced, it cries, so what is the point of becoming a dream self? In this, I did not attain any enjoyable pleasure. I do not want the happiness of other worlds, I want the happiness of this world. Indra again returned to Prajaapati and said - Sir! You had taught me about the immortal, fearless brahman. But in the dream self, I do not experience any sense of immortality or fearlessness. Prajaapati said - observe brahmacharya for another 32 years. Indra did exactly that.
 
When that time had passed, Prajaapati said - Indra! In reality, he who remains as the witness in the eyes, he alone is different from the eyes. Vaama and dakshina are two sockets of the eyes. The power of sight is only one organ of vision. The external creation is seen through the organ of vision. But, in dream, when there is no organ of vision, the mind spreads its maaya and sees its own creation. But when it completely sleeps, extremely happilly, there is no scene there, no desires, no agitation, no sense of individuality! In dream, the waking is forgotten and in deep sleep, both waking and dream are forgotten. He who, like deep sleep, does not know anything, in other words, does not term anything as me or mine, that is the self, that alone is immortal, fearless brahman.
 
Indra heard this and left, but again, contemplation arose in him on the way. He began to think, what is this self? How can this be immortal and fearless? In deep sleep, it does not know who it is, neither does it know the things seen in the waking state or dream. It is as if it resolves into destruction at that time. If knowledge were to happen, then the existence-nature of the knower would have been attained! It seems like I have not yet fully imbibed the teaching of Prajaapati. Indra returned, and pleaded with Prajaapati. Seeing the renunciation, dispassion, faith and intense inquiry of Indra, Prajaapati become pleased.
 
Prajaapti said - Indra, it is true! There is no immortal fearless in the deep sleep state. There is neither happiness nor knowledge there. How can it be the existence-consciousness-bliss self? Observe brahmacharya for 5 more years. Indra did so. Then this is what Prajaapati said to him:
 
"Indra!, this body is bound to perish, it is decaying, every second it is diminishing and death is eating it. In this alone do the senses and mind reside. You have seen three states - waking, dream and deep sleep. All three are different from each other. One state is different than the other. The space, time and matter of each is different. If you meet a friend in a dream, he cannot say yes to meeting in the waking state. Wealth, house, death, life, our body, all this is different and distinct. Those in waking - earth, water, fire, wind, space, dyuloka, sun, moon are not in the dream, and those of the dream are not in waking. The transformations that came out of these and actions and all the instruments of knowledge are also unique. All this does not exist in deep sleep. There, mother-father, husband-wife, deities, merit-sin, jay-sorrow, attraction-aversion, mine-ness and non-violence do not exist. This means that all these are transformations of states. All these things of the world such as length and width comrpising light years, years, eons, time and diversity of objects really is a play of the mind since they do not exist when the mind does not exist, or when the mind goes to sleep they do so as well. But there is one entity that remains the same in all three bodies and in all three states. When the states change, it does not, where there is lack of knowledge of these states, it is never not known. That alone is our pure self. This is immortal, non-body. The place of its access is this body. It alone, by identifying with the body as the jeeva, ascribes states and their attributes upon itself. When it considers itself in the form of the body holder then it starts accepting what is pleasureable to the body as pleasureable to itself, and what is not pleasureable to the body as not pleasureable to itself. The body is impermanent, prone to death, measuring right and wrong, with likes and dislikes. When the self accepts itself as the body, when it makes an "I" due to lack of discrimination, then it becomes the holder of the body. When I become the body, then the death, foolishness and sorrow of the body becomes my sorrow. In this state, due to like/dislike and meeting/losing, the I-mine, joy-sorrow, all this is never destroyed. When it knows itself as the non-body-form, then the lack of discrimination is removed, and then like-dislike cannot touch it."
 
The question is this. If liking can also not touch the non-body self, then it will be a deep-sleep like state, the attainment of destruction! But this is not the case. Liking and not-liking arise out of injunctions or their lack, and attach themselves to the body. There is no injunction or its lack in the body, no like-dislike, no meeting and losing. Therefore, they alone have been negated here. There is no negation of our natural form bliss. This is the non-body self alone. "The bhooma is bliss alone" has been said in the seventh chapter.
 
There is another thoughtful question. Indra did not want an unqualified object. He wanted an object that knows itself as "I am this", and also, knows the other that it is a substance. Indra did not want only the state of destruction, he was looking for an enjoyed witness happiness. He had heard that after knowledge happens, the non-dear cannot touch you and all worlds and all desires are attained. Then why is Prajaapati teaching about the unqualified object?
 
The answer is : Prajaapati is the supreme teacher, a supreme well-wished of Indra. What Indra understands and wants is not what is right for him. The self is without body like space, it is the self of all beings, all worlds and all desires. Its attainment alone is the attainment of the well-wishing. Due to this aim, he teaches Indra about the unqualified self. The self is not attained as something else, like a king attains a kingdom. The shruti clearly says - who will know it through what? In other words, there is no triad of the knower, known or knowing instrument in the self. Then "these objects and their self, I" how can this teaching happen?
 
Question: Shruti says that the wise person can be liberated even as he eats, he plays, stays with women, goes on a vehicle, his desires are fulfilled, he can take many forms etc. Such shrutis that extol opulence exist - how can we reconcile them?
 
Answer: The all-self is connected with all results. Just liek all pots, vessels etc. are always attained by clay, everything is always attained by the self. Then are even all sorrows attained by the self? Let them be! Even they too are our own self, what is the opposition from them? In reality, sorrow is imagined upon the self due to ignorance. Just like the snake, created out of imagination, is seen on the rope, similarly, when ignorance is destroyed, then the cause of sorrow is removed, now where is the connection with sorrow? Sorrow is in the creation of the soul, not that of Ishvara. Through the adjunct of pure sattva, Ishvara alone lives in the bodies of peoples, and enjoys the world of human enjoyments. All imagined objects created out of ignorance are the self, the supreme self alone, there is no one else, this is the philsophy of Vedanta.
 
Prajaapati wanted to convey the teaching of brahman. But he first gave the teaching of reflection self, dream self and deep sleep self. Why? If he had directly conveyed of the teaching of brahman, for the person who is attached to external objects, would get confused. Therefore, step by step, he revealed the target. It is like someone pointing out a faint moon. First he will point out the top of the mountain, then the tree on its top, then the branch of the tree, then the moon which is two cubits above it. In this manner, Prajaapati reveals the self. In the fourth teaching, the self rises above this disconnected body, and knows itself as the non-body light-form. In this supreme person, eating, sport, roaming, everything happens. This is the supreme person. Also, note that, while describing every state, he has termed the self as immortal and fearless. It is the shruti herself that has taken on the garb of Prajaapati and speaking, it is always truth, it cannot be made delusory by any logic and argument, since there is no superior means than the shruti. If you say that "this is sorrow, this is disliked", then this also known immediately that I am old, I am fair, I am dark etc. similarly joy and sorrow are behaviours of the adjunct and are experienced. The behaviour which is experienced cannot negate the factual behaviour.
 
Whatever the shruti has said is always truth, even so, its experience here and now is difficult. Indra, not knowing himself, says that there is only destruction in deep sleep. Virochan accepted the body alone as the self and returned. That which Indra saw in the form of the ocean of destruction and fear, Buddha dwelled upon it and considered it as the void alone. In Saankhya, knowing the witness as different than the scene, even so, by casting off the means of the shruti, it remains in the dualist realm of philosophy. Where there is duality, there is death. Vaisheshika, Nyaaya and other schools accept that the matter of the self has nine colours of attributes, it has to be washed and cleaned. Even the heart of action oriented people of karma kaanda has been stolen by external objects, they do accept the means of the Vedas, but consider the truth of identity of self and brahman as equal to death, and fall into the trap of coming and going. In this situation, if other uncultured beings cannot experience the oneness of self and brahman, it is no wonder.
 
There are so many entities in the world, wind, rain, electricity, thunder etc. that are without body in the beginning, assume a body in the middle and shine, but later, again become established in their true nature. Similarly, when this lord self becomes free from the pride of the body, he becomes one with the supreme self, and becomes established in his true nature. This person alone takes the name of the supreme person. Now, what his body is upto, where it is located, eating and playing, in women, in vehicles, staying with people, his attention does not go towards all these things. Wherever the mind goes, wherever the body goes, that is brahman. It does not have any goal of placing the mind or body anywhere. Just like a horse or bull is yoked to the cart, similarly this five fold vital force has been yoked to the body. The mind, intellect and senses live in the body. There, the power of knowledge and action have become one. Until the results of his prior actions exist, he keeps getting them. That knower has one space called the eyes, from which form is obtained. The black spot in it is a star, its space is non-different than the self. It alone sees, smells, hears, contemplates. The mind alone is the divine vision. Through this, he enjoys all the enjoyments of this and other worlds. The knower in all of these adjuncts is different from them, the non-dual brahman. Without any duality oriented world in it, such a world is being experienced. Prajaapati repeatedly taught Indra that this witness is the immortal, fearless brahman, and summarized his discourse.
 
Sad Vidyaa is the conversation of the human world, bhooma vidyaa of the sage world, and dakshinaa vidyaa of the world of brahman. The qualified student of the sad vidyaa is afflicted with the defect of arrogance, that of bhooma vidyaa with sorrow and that of chid vidyaa with desire. All three are taught the science of brahman. In sad vidyaa, the intellect is taken from the gross (effect) towards the subtle (cause). In bhooma vidyaa, the intellect is taken from the gross (name) towards the subtle (bhooma). But there is no such discussion of gross or subtle in chid vidyaa. There, through the experiences of the present - waking, dream and deep sleep - the non-dual person incorporated in all three is revealed. The waking creation is the macrocosm, the dream creation is the macrocosm, there is the seed of both in deep sleep, but both are not experienced. The person is the one and only aware, he alone is indicated by the southern eyes, the dakshinaakshi.
 
If we investigatge, we will realize that since it is never negated, the aware entity alone is the truth. Since it pulsates as all forms, the existence entity alone is aware, and since it is free from all agitations, the existence-aware entity alone is bliss. If these existence awareness bliss entities would not be non-different than the self, then their immediate realization can never happen, it will be only indirect, imagined. If the existence awareness bliss entity would not be non-different than the self, then it would be unreal, inert, and sorrow formed. But, the becoming unreal, inert and sorrow of the self is totally against our experience, also, the supreme love for the self is always experienced. Therefore, the self alone is the existence consciousness bliss brahman. In the form of brahman, the beginning and end of space and time will always remain unknown. The objects that are created and destroyed in their lap, and the beginning, end and number will always remain unknown. Due to the ignorance of its own nature, this creation is appearing as a distinct reality. The self is non-dual, brahman. This alone is immortal, free from death or any notion of death, because there was never any absence of that reality, and never will be any. Some may imagine its absence, but its absence can never be experienced. When there is no other, what is the need of dear? This self alone is brahman. "Etad brahman".
 
Prajaapati's teaching removed the ignorance of Indra, and he become one with glory-lack of glory, action-inaction, creation-destruction, waking-deep sleep. Now, he could never fall from his true nature in the face of any state, situation, objects coming and going, proper-improper action, result or no result.
 
Through these three sciences, the most superior and unsurpassed glory of the science of brahman is proven.

17.22 Chhaandogya Upanishad (Saama Veda) - Bhooma Vidyaa

B. Bhooma Vidyaa : Science Of Bliss
 
The self alone is existence brahman, this conclusion was made in the sixth chapter of the Chhandogya. After the existence element, there arise many transformation-formed other elements, which have not been described. Now, beginning with name, and upto the vital force, listing all the elements, now the essence element will be explained. Showing another through another, this is called "branch moon logic" (shaakhaa chandra nyaaya). There is also an objection - after realizing the existence element, there is nothing else that remains to be known. This objection also ends. Another thing is known - just like we sequentially ascend upon a ladder, we enter into subtler and subtler objects, and ultimately transcend them using the sequence of name etc. Name, speech, mind etc. are specific elements, but the most supreme and special entity is the bhooma element. Therefore, after the science of existence, the science of bhooma is now commenced.
 
Just like the conversation between Shvetaketu and Aaruni is in the human realm, the conversation of Naarada and Sanatkumaara is in the sage realm. The science of brahman is required everywhere. Without it, the ignorance, pride, sorrow, delusion and subservience of humans cannot be removed. This is the reason why even the mental son of Lord Brahmaa, Naarada, was afflicted with sorrow. He is a divine sage, he has attained all sciences, and also observed all his duties. But, his sorrow could not be removed on the strength of action and science alone, since he was devoid of the knowledge of the self nature. When, without knowledge of the nature of the self, even such a divine sage is affected, then when a human who has limited merit, limited knowledge gets affected by sorrow, what is the suprise? Therefore, humans should definitely have this knowledge of supreme bliss. This knowledge alone is the means to attain the unsurpassed glory of the self. What did Naarada not have? He was none other than the son of Lord Brahmaa. He was endowed with good conduct, he had learned all the Vedas by heart, he was rich in all kinds of powers and wealth. Also, he did not have any pride generated by all of this. Like an ordinary human, he went to the refuge of Sanatkumaara, and requested the knowledge that would end his sorrow and attain glory. This narrative is intended to praise the science of the self.
 
Sanatkumaara asked - Naarada, what have you studied so far? What wisdom have you gained? First, tell me all of this, then I will tell you what comes next. Naarada took the names of all kinds of sciences and said that he knew all of them very well, that he remembered them. But O Lord! I an the knower of mere words. All words are in name only. It is through them alone that actions are generated. But even while knowing all of this, I do not know my self. If you say - if you take the names of all the sciences I have spoken of also included the science of the self, why did you not know it? Then here is what I will say - word and meaning, all these are transformations, transformations are not the self. I have also heard of and read about the word "self", but just like a king is concealed by the flags and armies of his kingdom, the self remains concealed for me. Without a teacher, there is no knowledge. Only with knowledge does sorrow vanish. By seating me on the boat of self knowledge, help me cross over the ocean of sorrow, make me content, make me fearless.
 
Sanatkuamara said - Naarada! Whatever you have learned so far is name only. In transactions, transformations only are primary. One name in place of another. What is the real difference between a pot, a jar or a jug? Unfortunately, the whole world is caught in this trap. People are trapped in this magic-net. Prior to education, the three-fold afflications cause sorrow, and after that, the burden, forgetting, pride and the fear of losing education come. Therefore, you leave the refuge of scripture and take refuge in the one name. The name alone is brahman. Without seeing pure-impure, day-night, inside-outside, qualified-unqualified, it stays with you. You drop all other names and worship the one name brahman. You will attain all objects by which that is named.
 
Naarada said - Lord! The utterance of name happens through action. If there is something bigger than name, please teach me that from the viewpoint of brahman, since by accepting name as brahman and worshipping it, sorrow will not go away.
 
Sanatkumaara started telling Naarada one after another. Another is bigger than the one. In them, what is the result of doing brahman vision, he taught that as well. But both discrimination and dispassion had dawned in Naarada. That is why he saw finitude in both the means and its result. So then, he asks for another means, and expresses lack of interest in the result. Sanatkumaara gave the following teachings of brahman vision sequentially: speech, mind, will, memory, meditation, strength, food, water, fire, space, memory and hope. In this, he pointed out that one was greater than its predecessor. And by conducting brahman vision in hope, all desires are fulfilled. Also, wherever hope goes, one becomes unbounded there, this result was also shown. But Naarada felt that all these means were endowed with cause-effect relationship, and yielded transient results. He said - Lord! If there is something even greater than this, please teach it.
 
In reality, both Sanatkumaara and Naarada are sons of Lord Brahmaa. Both have reached the pinnacle of knowledge-dispassion and equanimity. Sanatkumaara is cessation-oriented whereas Naarada is a scholar of all sciences. This combination of a cessation-oriented teacher and inquisitive student is quite rare.
 
Sanatkumaara taught to see brahman in vital force. Vital force is everything, this is self evident. He who keeps vision of brahman in vital force rises above all debates, and transcending everything between name and hope, he says "I am the vital force". If people call him an excessive talker, he should accept it and openly say "I am the all-Ishvara vital force".
 
Naarada understood that he alone was the unsurpassed all-self vital force. Therefore, Naarada did not want to know what was higher than vital foece. Seeing his contentment, Sanatkumaara's heart was filled with compassion. He thought that Naarada has imbibed illusory knowledge and yet is satisfied, since vital force is a transformation, it is false, it is ignorance, there is no bliss in it. Therefore, Sanatkumaara said - Naarada! The real excessive talker is one who becomes one through truth. Naarada said - Lord! I do want to become an excessive talker through truth, therefore I inquire about the truth from you.
 
Sanatkumaara siad - he who obtains the science of the absolute truth, he casts off all false transformations of commencement of speech, and comes to know of the one truth inside all of these transformations. He can become an excessive talker through truth. Here, a question arises. Even transformations are real, since the shruti says that "name-form is real, and due to them, this vital force has been cloaked". Shruti also says that "vital force alone is truth". Therefore, it is correct that the shrutis mention that transformations are the truth, but only in relation to sense objects, not in an absolute sense. The truth gained by pulling something from the senses from outside into the intellect is one thing. The truth gained by experiencing the self illumined substratum behind the intellect is another thing. The doors to attain the absolute truth are also called the truth. Here, in very clear terms, Sanatkumaara raises Naarada from the illusory knowledge that vital force alone is the truth, and aims to give him the knowledge of the "bhooma" truth. He who does not have the science of the existence entity, he considers the existence form to be present as fire, water and food also. But, the absolute truth is beyond these three, only that science is required.
 
Naarada asked - Lord! Reveal that knowledge alone. Sanatkumaara said - he who contemplates receives knowledge. "Mati" or mind means contemplation, thinking about a revered topic. Argumentation and debate about an object is not called contemplation, but respectfully and positively mulling it over is called contemplation. When does contemplation happen? When there is faith, which means accepting the almighty. Only through faith is the mind fulfilled. When does faith happen? When there is "nishthaa" or devotion. It means the service and care of the teacher for the attainment of the science of brahman. In devotion, there is an abundance of alertness. When does devotion happen? When something is done. What is done? Control of the senses and focusing of the mind. Therefore, the sequence of means is - thought-flow, devotion, faith, contemplation and science. Only this science can illumine the truth.
 
When do all these means happen? This technique is general. If one needs to experience the joy of worldly results in this world, then one has to engage in action, no one engages in action for sorrow. Similarly, one who desires to attain supreme happiness, by which all sorrows are permanently removed, that supreme happiness comes in through the afore mentioned means (thought-flow, devotion, faith, contemplation and science).
 
Naarada said - Lord! I now commence the inquiry into supreme happiness. Now Sanatkumaara described - that which is the bhooma, that which is great, that which does not have anything bigger than it, in which there is no bondage of time-space-object, of the three kinds of differences, that alone is happiness. Of those transformations that are of a lower grade than that, there is always something bigger than them. Therefore they are minor. There is no happiness in the minor, since minor happiness increases hankering. Hankering or trishnaa is the seed of sorrow. Therefore, that bhooma which has nothing bigger than it, that alone is the real happiness. There is no possibility that hankering or any other seeds of sorrow will arise in the bhooma.
 
What is this bhooma? In daily dealings, this is the process of experience. The seer is different from the seen. That seer sees an other object with an other instrument, hears it, contemplates it and knows it. But in the bhooma element, this does not happen. There, there is no other which seen an other through an other instrument, nor hears, nor contemplates, nor knows (Chhandogya Upanishad 7.24.1).
 
Wherever there is the seeing of another by another through another instrument, hearing, or knowing, that is minor (Chhandogya Upanishad 7.24.1).
 
Bhooma is immortal, but the inferior always dies. If you seek the resting place of that bhooma, then it is your own resting place, for its resting place it does not need anyone else, it is without resting place (pratishthaa) and without refuge.
 
One needs another for a resting place, but there is no other than bhooma. Bhooma alone is down, it is up, it alone is in front, it alone is on the left. Whatever is seen as "this", all that is bhooma (Chhandogya Upanishad 7.25.1).
 
Ok, then that which is denoted by the word "that", is that bhooma any different than the soul? No. Therefore, now its teaching, its indication and its pointing is given through arrogation: I alone am down, I alone am up, I alone am in front, I alone am in the back, I alone am in the left, I alone am all this (Chhandogya Upanishad 7.25.1).
 
Ok, but the ignorant people call this hand-leg-endowed body as their "I". So to prevent that kind of understanding, the word "self" is now added. The self alone is up, it alone is above, it alone is behind, it alone is in the front, it alone is on the left and right, it alone is all this (Chhandogya Upanishad 7.25.2).
 
It is an unborn, space-like, completely full, ever liberated from everything - he who experiences this becomes self-joyous, self-sporting, self-loving and self-bliss. In his lifetime alone, he becomes established on the throne of independence. Even after the body drops, he remains independent (sva raata). Those who are devoid of this experience are subservient and sad, they are dependent or anya raat.
 
In the science of existence or sad vidyaa, it was explained that the creation came out of the existence entity alone, and it was taught that you are the existence entity. But when the brahman-form of the self is immediately and directly experienced, then vital force, hope, memory, space, fire, water, arising, declining, food, force, science, meditation, memory, will, mind, speech, name, mantra and action - all these happen from the self alone. For the knower of the self, all transactions are the of the form of the self alone. In his vision, there is no death, sickness or sorrow. There is not even the distinction of seer and seen. He alone is the 1, 3, 5, 7, 9, 11, 100, everything (Chhandogya Upanishad 7.26.2).
 
In the life of a seeker, whatever objects he takes in through his senses and mind and establishes it in his mind, those become his intake or "aahara". If the intake is pure, then the internal organ also becomes pure. Only in a pure internal organ does the light, pulsating and reflection of the self happen. After seeing that, we recognize who we are. After that, we do not have any further know with the seen entity. The connection with space, time and object disappears. There is no more geographic or historic insistence. The mine-ness and infatuation (moha) with objects and people vanishes. When there is no other object to begin with, then what does one tie oneself up with? In this manner, Lord Sanatkumaara crossed the pure-minded Naarada over the darkeness of ignorance (Chhandogya 7.26.2). In reality, sorrow is an effect of ignorance alone. When the cause is gone, how can the effect remain? Sanarkumara is the Lord himself.

17.21 Chhaandogya Upanishad (Saama Veda) - Sad Vidyaa

A. Sad Vidyaa : Meaning of the great statement You Are That
 
The shruti of the Chhaandogya Upanishad is :
"Sadeva somyedamagra aaseet. Ekamevaadviteeyam" (Chhaandogya Upanishad 6.2.1)
 
"O somya! Prior to the creation of the world, there was only reality, and that reality was one, and was non-dual".
 
In the Upanishads, this is called sad vidyaa or the science of reality. This is not a means of reality, this is the science of reality, it is an art of knowing reality, it is a technique of mastering reality.
 
In the chapters prior to the sixth chapter of the Chhaandogya Upanishad, it has already been said that this entire visible world is brahman alone, created from it, sustained by it, and will be dissolved into it. How is this? It is important to understand. Also, it is said that when a self-realized person eats food, the entire world is satiated. This can only happen when the self of all is one. If there are distinctions in the self, oneness is not possible. The essence-knowing person becomes an independent emperor. For his happiness, he does not require anything else, and he is not dependent upon anyone. This topic needs to be elucidated. For this, the science of reality and other topics are commenced in the sixth chapter.
 
Aaruni was the son of Arun. His son was Shvetaketu. Shvetaketu stayed with his teacher for twelve years to study the Vedas. With this study, a seriousness arose in him, he began to think of himself as a wise person, and lost his habit of greeting and saluting others. His father asked him to explain this lack of humility, but understood on his own that the Veda science did not fructify due to lack of science of brahman. Therefore he asked his son - "Son, have you learned that from your teacher by which the not-heard also becomes heard, not-spoken also becomes spoken, not-known also becomes known?". Shvetaketu said - "How can it be possible, father, that I obtain the knowledge of one and consequently attain the knowledge of another? The knowledge of a cloth by a knowledge of a pot is impossible".
 
Aaruni said - "Ok, somya, listen as to how the knowledge of one can lead to the knowledge of all. In daily life it is seen that once the knowledge of clay is attained, then the knowledge of all its modifications is also attained. The knowledge of the effect leads to knowledge of the cause, since the cause is embedded in the effect. Without the cause, the effect does not have any existence, and the effect is not separate from the cause. We may say that in the absence of variety, we cannot distinguish between cause and effect. This is not proper to say since the difference of both remain only in speech. Modification is only a name. The name only is, not the modification, only clay is real, the pot, plate, cup etc. have no existence outside of clay. Can any shape, modification, variety and impressions retain their magnitude without clay? All these are ascribed, the root essence is real. Similar examples can be given in the form of ornaments made of gold, and implements made of iron. In this manner, the knowledge of one can lead to the knowledge of all of its modifications.
 
Shvetaketu now understood this point. Now he placed his curiosity for the knowledge of the essence in front of his father. As a result, he obtained that teaching from his father. In the Chhaandogya Upanishad, three types of brahman science are well known: The reality-dominant reality science of the sixth chapter, the bliss-dominant "bhooma" science of the seventh chapter, and the awareness-dominant process of the eighth chapter. The main player in the science of reality is Shvetaketu who is arrogance about his scholarship. The main player of the bhooma science is Naarada who does not have arrogance, but has humble curiosity in order to remove sorrow. The main player of the awareness-science is Indra, who though being an enjoyer, is also a follower of injunction, his thought-flows are charged (jaagrat) and he observes brahmacharya for 100 years while keeping the curiosity of brahman alive. The illuminator of the science of reality is Shvetaketu's father Aruni. The bhooma science is taught to Naarada by Shree Sanatkumaara. The awareness science is taught to Indra by Lord Brahmaa himself. Combining all these three sciences, we get the science of brahman from the Chaandogya Upanishad.
 
This is the teaching of the science of reality. The name-form substances which are experienced in this moment were existence only (sanmaatra) prior to creation. "Sadeva saumya aaseet ekam adviteeyam".
 
Here, the "idam" word denotes the visible world. The world is seen in the form of the senses, the form imbibed by them, and by the thought flows of the mind. However that world is seen, it is incorporated into the word "idam". "Agre" means prior to the created referred to by the word "idam". "Agre" refers to time. The issue is that the world has become firm in the minds of students. To loosen that fixation, it is said, that which was prior to creation, what was that? Think about this. Was only creation there? No, only existence was, and it was one, and it was non-dual. In other words, there was no variety of the world present at that point, there was only one. Which means that the cause of the variety of the world was the one existence. We accept whatever is visible in the form of diversity, but that has come from that one existence alone. There was only one existence. This is meant to say that there was no other similar existence. It was non-dual. This is meant to say that there was no other dissimilar existence. If there is part-whole relationship, then how could there have been name-form transformations prior to creation? Therefore, prior to creation, there was only existence, one and non-dual. This means that only existence devoid of difference (sajaateeya vijaateeya svagat bheda shoonya) alone was present. Now it also means that after dissolution, only existence will remain and during sustenance, the visible world is nothing but existence.
 
The second (dviteeya) of existence is unreal or asat, which means, to not exist. Therefore, existence was never with with duality, it was always non-dual alone.
 
Now, at that time there was existence. So then, is there now existence now? Then, by saying that existence was present "at that time", what does it mean? It is correct that existence is present even now. But at this time, existence is connected with the adjectives of name and form. For that, the word "idam" and the object-ness of the intellect has been ascribed. Prior to the arising of name and form, it could only be known by the word "existence" and by "existence intellect" or sad buddhi. But at that time there was no word or intellect. So then, just like a person wakes up from deep sleep and experiences that there was only existence in deep sleep, similarly, prior to creation, existence (like deep sleep) is described. Think of it like this. A potter, in the morning, expands his clay, go to a village and come back, and see how many objects have beem created. He will say that it is clay alone. Similarly, we need to think of existence in the same light.
 
One means that which is incorporated in all. Existence is one, what does that means? It is like, one is present in 2, 3 and 4. Is it like that? No. It is only one. Then, does it mean that it is one even when it becomes differentiated like a bangle, necklace and so on. "Eva" means as it is. It does not leave its nature and change form. Gold stays the same, unmodified, yet is seen in many forms. Existence is not like that. Ok, but is there anything else? "Non dual". What else will be there besides existence? The meaning of the word non-dual is the support of "one". What is that? One and one makes two, one can be divided into fractions, but existence is not like that. There is neither counting nor division in existence. Existence is that root element, which when understood distinctly, makes all name and form illusory. When clay is removed, what reality is there in a pot? Only through the adjunct of name and form does clay seem distinct. This is the transaction realm of mind and senses alone. In reality, from the point of "samvritti", accepting existence as seed-oriented is also not worthy, since absence or presence cannot be attained by "samvritti". Like, pot etc. are formations (samsthaana) only in clay etc., similarly, name and form are formations alone in existence. All these formations are only verbal, they are not real objects. Like in ignorance, a snake is imagined on a rope, similarly, the world is all formation only.
 
Now, from this very existence, the creation, sustenance and dissolution has to be connected. For this, the technique of ascription and negation is used. Here is the intent. Existence is not the imagined cause of the world like Pradhaana is mentioned in the Saankhya school. Pradhaana, the Prakriti in Saankhya, is accepted as inert, but this existence is aware since it creates the world by being "eekshana" or viewing.
 
"It viewed and said, I should be many. It created fire" (Chhaandigya Upanishad 6.2.3).
 
Essentially, everything is existence alone, even if it is imbibed as something else, there is nothing which is unreal. If we imbibe an object as something other than itself, it still does not change the object. So you can name the object anything you like, understand it as anything you like, it is existence. If it is realized (saakshaatkaara), then all other words and understandings will be removed. This is what the shruti says. Speech returns to its source. The mind does not think. That is beyond any speech or words. It neither sleeps (laya), nor is it the place of sleep. It is beyond known-unknown, visible-invisible.
 
That existence lit (eekshana) the fire. Fire lit water, water lit food. Therefore there are three seeds of this creatin - fire, water and food. The creation came by their help. Like the five elements combine, these three combine as well. After consuming food, its gross aspect becomes waste, middle aspect becomes flesh, and subtle aspect becomes the mind. After drinking water, its gross aspect becomes urine, middle becomes blood and subtle becomes the vital force (praana). When fire is consumed, its gross aspect becomes bones, middle aspect becomes fat, and subtle aspect becomes speech. It means that the mind is made of food, vital force of water and speech of fire.
 
To prove that the mind is made of food, a conversation between the father and son is given. Now, don't eat any food for fifteen days, drink only water. The vital forces are made of water, and so there will not be any impact to them. After fasting for fifteen days, he went to his father, but even if he wanted to, he could not understand the science of Vedas after a point. Then after his father commanded, he consumed food and regained his ability to study the Vedas. Even if a small piece of burning coal remains, it can light up again. One ability of the mind remained, and it came alive again. Did you understand! The mind, vital force and speech are made of food, water and fire. Everything which is internal (adhyaatma) and external (adhibhoota) is the play of these three alone. From these alone is the gracious lord (adhidaiva) created. There is the light of the one existence in these three. If you take out existence (sat) from these three, nothing remains. Just like clay is only real, not the transformations, similarly only all these three are real, not their transformations.
 
That one non-dual existence again lit - "In the form of life, may I enter into these three deities and manifest name and form". And that is what he did. The, he divided each deity into three. How does this existence enter? In the unchanged form, this is not possible, and in the visible form also, it is not possible. Just like the reflection of a person enters into a mirror or in water, similarly, the reflection of the existence-form supreme self entered into the mind and intellect.
 
Since it has entered as a reflection in the form of the soul, that existence itself does not have any connection with joy or sorrow. If we say that the soul, being only a reflection, is illusory, then its going into this world and the other world is also illusory. Then it is not a fault since from the standpoint of existence, its reality has been accepted. The entire name-for-etc. transformational world is real from the standpoint of existence, but by itself is illusory. Transformations are name only, this has already been said. The soul exists on similar lines.
 
After the mind and intellect quieten down, where does the soul self, the reflection of existence, go? He merges into his light-formed existence deity. In the quietening of the mind, the self merges with the supreme self. To explain this very point, Aaruni said, you understand the end of dream, the deep sleep state, from me. The self is called "svapiti". This is not a name of an action, it is a name of the self. It becomes "svapit" or situated in its true nature. This state is different from the dream state. Since in dream and waking, objects are seen, some or many, for a second or for longer, there the effect of merit and sin, joy-sorrow also happens. Therefore, like in waking, dream also is filled with merit-sin, ignorance, desire etc., otherwise where would joy-sorrow come from? Therefore, there is no establishment in true nature during dream state. In deep sleep, there is neither merit-sin not their results. It rises above all sorrows of the mind. There, the soul-ness also does not remain, since doer-enjoyer, worldly, disconnected alone is the soul and in deep sleep, all this does not remain. That which is not with us in deep sleep is not our true nature. In deep sleep, time merges with existence. In waking state, we have to put in a lot of efforts, by doing merits and sins we get joy and sorrow also, but in deep sleep, all this is cast off. Min, senses, vital forces become quiet. From the popular standpoint, this is establishment in our true nature. Even if an ill person gets deep sleep, he gets some rest. But it is not like death. Senses sleep, but the vital forces continue to function.
 
Consider an example. A bird is tied to a thin rope. He tries to fly somewhere, flaps his wings, but when he cannot go anywhere else even for a moment, he comes back to where he is bound. Similarly, this mind-soul is bound to that one existence. It runs towards objects, becomes restless for them, but when it does not find rest in them, it comes back to the existence-deity. This soul-self is tied to the supreme-self-form existence.
 
Now, do you get hungry, do you feel thirsty? Where do hunger and thirst come from? Where does food go? Seek the seed of this sprout. It cannot be immaculate (nirmala). In reality, the root of the hunger-thirst-form sprout is food, the root of food is water, the root of water is fire, and the root of fire is existence - know this point. This entire created, enjoyed and visible world has existence at its root. Everything is happening in existence and will get dissolved into existence. That existence alone is the one and only non-dual supreme truth. Anything which is known or not known distinct from existence is name only, due to ignorance of existence it is superimposed like a snake on a rope. This food, fire, mind, vital force, speech is not distinct from it. Its visibility it not a fault, the delusion of separation is a fault. This existence element which is the most subtle alone is all, it only is truth, it only is the self, Shvetaketu. You are that. "Tat tvam asi".
 
Shvetaketu said - Father, what you say is correct, but after waking from deep sleep, after being one with that existence deity, when we enter into transactions, we do not have the knowledge of having met existence. If we sleep everyday, why do we not have that knowledge? If it was known that we have met existence (sat), then the delusion of the world will not remain, there would be no I-ness and mine-ness in the body, there would be no joy-sorrow! Even when we are in contact with existence in deep sleep, we do not have the knowledge that we have contacted existence. Why does this happen?
 
Aaruni replied - son, honeybees produce honey. They collect the essence of various species of trees and condense it into one. Once each of these essences becomes the one honey, it cannot discriminate as to which fruit, flower of tree did it come from. Similarly, everyone becomes one with existence but does not know that we are that existence or have become one with that existence. No matter if it is a lion, tiger, snake, pig, moth, mosquito or bug, it becomes one with existence in deep sleep but forgets about it when it wakes up and goes to its prior state. Even if there are divisions of millions of years, but without knowledge of one's true nature, desires (vaasanaas) cannot be destroyed. Based upon the knowledge as per desires, births continue to occur. That which is inside everything, subtler than the subtlest atom, all this is its true nature alone. It alone is true, it alone is the self. Shvetaketu, you are that. "Tat tvam asi".
 
Father, in daily transactions, it is seen that when a person woken up from sleep, goes from one town to another, he has the knowledge that he has come from his house. Similarly, for that person who has woken up from deep sleep, why does he not have the knowledge of having merged with existence? Aaruni said, son, listen. You see all these rivers flowing, they go from the far eastern corner, the far western corner. Rains lift water from the oceans and place it on earth. That is how Ganga, Yamuna gets formed, they run towards the ocean, and become the ocean. After having merged with the ocean, they cannot remember whether they came from Ganga or Yamuna. The same state is that of all people. They come from existence but they do not remember whether they have come from existence. No matter if it is a lion, tiger, they all attain that same form. All of them have an extremely atomic entity in them, everything is nothing but its true nature. It alone is real. You are that Shvetaketu. "Tat Tvam Asi".
 
Shevataketu said - now for the second question. It is seen in daily transactions that in water, we see large waves, tides, foam, bubbles etc. which arise and then merge back into water, they are destroyed. But souls daily merge into their supreme cause existence during deep sleep, and also in death and dissolution. But why are they not destroyed?
 
Aaruni said - son, your question is appropriate. The soul is not destructible. Even when merging daily with existence, it is not destroyed. Since, with ignorance, the seed of prior knowledge and desire is present. If this were not the case, then we would not have connection with present joys and sorrows. If without performing merits and sins, the soul were to go through their results, then it would be "akritaabhyaagama" fault. And if the span of a soul were limited to the life of just one body, what would happen to all of the injunction actions performed in this life? Would they perish without yielding their results? It would become "kritapranaasha" fault. If Ishvara were to give joy and sorrow without regard to action, then he will have the fault of partiality and non-compassion. Therefore, there is no reason to accept the perishability of the soul. That aware self which is distinct from desire, prior knowledge and ignorance, which is immediate and smaller than the smallest, it is all a play of that. That alone is true. That alone is the self-ness of all. That alone is you, Shvetaketu! "Tat tvam asi".
 
Shvetaketu asked - Father, the real entity is extremely subtle, in it there is no name, no form. How can the entire name-form-endowed world arise from it?
 
Aaruna asked Shvetaketu to get the fruit of a tree. He broke it, took out the seeds, broke one of them apart and asked - what do you see here? Shvetaketu said - I do not see anything here. His father said - that in which you do not see anything, is from which this entire tree has arisen. If you assume that a tree will be born from this seed, then it will bear several fruits, and each one will have thousands of seeds. The root of innumerable trees is present in the invisible contents of this seed, even if you do not see anything now. The cause of a gross entity usually is extremely subtle. Have faith son, have faith. Similarly, from this existence-form tiny entity does this gross name-form-oriented world arise. This is proven by scripture and by logic. But the mind, which is attached to external objects, finds it extremely hard to comprehend subtle entities. Therefore, faith is required. Faith merges the mind into the object of faith, then it is experienced. If the mind does not enter into the inner space of a subtle entity, it will not have knowledge of what is whole and what is not. This alone is the existence. That alone is the entire world. That alone is real, that alone is the self. That alone is you, Shvetaketu! "Tat tvam asi".
 
Shvetaketu asked - Father, the root of the entire world is existence. It is also the place of creation and dissolution. Yet, why is it hard to attain?
 
Aaruni took a piece of salt and put it in water. Next day, that salt had melted. Even if he searched for it, Shvetaketu could not find it. Then, after his dad allowed it, he tasted the water. Salt was present everywhere in that water. Aaruni said - similarly, the existence prior to creation is also available in creation now, but every entity has a specific way of accessing it, like you need your tongue to gauge the presence of the salt. Similarly, the existence present in each corner of the world can be experienced with a proper method. This microscopic entity (animaa) alone is the true nature of everything, it alone is true. That alone is the self. That non-dual existence-form awareness is you! "Tat Tvam Asi"!
 
Shvetaketu asked - existence, which is the root of everything, cannot be accessed by the senses. Is it accessed by some other method?
 
Aaruna said - Son! Once, a robber kidnapped a person in the land of Gandhaara. He tied his eyes tightly with a band. He robbed the person of everything and dropped him off into the dense jungle. The person lost all sense of direction and began screaming and shouting. A compassionate person hears his cry, unties his band and says, Gandhaara is in that direction, you go that way. The person then understands the path, he is smart, he keeps asking directions from one village to another, and in this manner eventually reaches Gandhaara.
 
In his commentary, Bhagavaan Shankaraachaarya says - just like it is mentioned in this example, the soul has brought its house away from the existence land. He lacks discrimination, he is ignorant of directions, he is troubled with hunger and thirst, afflicted by several troubles, he is roaming in the jungle of this world. After he is completely afflicted with trouble, and wants to free himself, and calls out for help, then he is freed by some compassionate great person. Once he returns to his home, he becomes happy again.
 
Existence alone is his root home. He is of the nature of the self alone. The body made up of fire, food and water is a dense forest. It contains marrow, fat, flesh, bone, phlegm and other such substances. There are several polar joys and sorrows such as heat and cold. Robbers, in the form of merit and sin, blindfold its eyes wearing the garb of delusion. He becomes thirsty for worldly and other worldly objects such as wife, son, friend, animal, friend and so on. In this dense forest, he begins to think - "I am his son, all these are my friends, I am happy or sad, I am spiritual, I am a dying old man" and so on. He says - Oh no, my son is dead, my wealth is gone, I died, how can I live without her, what will be my fate, who will support me? and so on. In this manner, trapped in thousands of misfortunes, this soul keeps crying out. Due to intense merit, he attains such a compassionate teacher who knows the real nature of the self as existence-brahman, is free from bondage and is established in brahman. Through him, when the vision of the faults of the world is made clear, dispassion arises. He explains - you are not worldly, you do not have sons or daughters, you are that very existence brahman. In this manner, the blindfold of delusion is broken and having attained the existence element in the form of the self, he is immersed in supreme bliss. With this intent alone, the shruti says - so long as you do not attain a teacher, there is a delay in attained the knowledge of the existence self and the removal of ignorance. How much time this will take, do not ask this. In the knowledge of the essence, in the wealth of existence and in liberation, there is no distinction of time.
 
It is that very microscopic element "animaa", of which this is all its nature. It alone is real, it alone is the self, and it alone is you. "Tat tvam asi".
 
Shvetaketu asked - Father, it is correct that through knowledge, ignorance and its effects are removed, and when this happens, we gain the wealth of existence, and it is the nature of liberation. But I want to know this - does liberation happen only with removal of ignorance, or we need to walk a certain path for liberation to happen.
 
Aaruni said - son, a sick person on the deathbed only recognizes others, so long as his speech does not resolve into the mind, the mind does not resolve into the vital force, the vital force does not resolve into fire and the supreme deity existence. After this resolution, he does not recognize anyone. It means that death has the same effect on a knower and a non-knower. But once the knower resolves in to the existence Purusha, he does not arise again, because he has realized his true self. Opposed to this, the non-knower wakes up and attains to his prior state (bhaava), and he them becomes a person, a deity or an animal etc. Birth after birth, world after world, nature after nature etc. - the cause of this is ignorance, desire and action. These are burnt to ashes by the fire of the knowledge of the self. Therefore, after knowledge of self, there is no coming and going. "All his desires end" as per the Mundaka Upanishad.
 
It is that very microscopic element "animaa", of which this is all its nature. It alone is real, it alone is the self, and it alone is you. "Tat tvam asi".
 
Shevataketu expressed his curiosity - father, when both the worldly people and the seekers become one with existence after death, then the ignorant person comes back, and the wise person does not, what is the reason?
 
Aaruna replied - listed son, just like a thief proves his innocence by touching a hot iron axe - if he has stolen then he is burnt, not otherwise. So then, just like his innocence spares him from burning, the liberation of a truth-established person also relies on his establishment in truth, and the ignorant does not attain liberation. The imbibing or non-imbibing of truth becomes the two results of the same state.
 
That alone is the all, that is truth, that is the supreme self. That alone is you, Shvetaketu. "Tat tvam asi".
 
Shvetaketu said - I have known, I have experienced. What did you experience? That "I alone am that existence".
 
In this manner, the topic of the science of existence (sad vidyaa) ends here. Now, let us reflect a little more on this topic, since the great statement "Tat Tvam Asi" has been discussed in it.
 
This topic says - when truth is imbibed, liberation is attained. When non-truth is imbibed, bondage and sorrow is attained. The ignorant person keeps holding on to untruth. You have already heard that only clay is real, not its transformation. The ignorant person, by accepting the transformation alone as the self, performs the arrogation of becoming a person or a deity. He gets his state based on the result of his actions and worship. The root of this world is reality (sat). Every person, everything is that alone. It is unborn, immortal, fearless, auspicious, non-dual. It alone is truth and self, it is the absolute nature of humans. "You are that" has been repeated nine times. Shvetaketu, the son of Aaruni, is the qualified listener. He immediately cast off his ego, he remedied his lack of understanding, and conducted real inquiry. His father gave him the knowledge of the essence. His father told him that the body is a cause-effect aggolomerate of fire, water and food. By entering into this body, the deity existence alone has become the listener, thinker, knower. Like the reflection in a mirror, like the sun in water, he did not know himself prior to the teaching. After hearing the great statement, he attained that pure science.
 
The result of a means of knowledge is to illuminate an unknown object. For the self illumined brahman, there is no requirement or suitability of a means of knowledge. This question is fine, but we do not imagine the extremely light-nature result of means of knowledge in the self illumination. All we say is this. By the ignorance of its true nature, the superimposition or delusion of doership and enjoyership has happened, its removal alone is the result of the means of knowledge. Prior to this science, "I am a doer, I shall perform agnihotra and other sacrifices, since I am qualified to do them, I will enjoy the result of those actions in this world or the next, after doing this action I will be fulfilled" - Shvetaketu used to think of himself along these lines. Now his father taught him such a science - the root of the entire world, free of inter-intra-part-whole differences, free from the disconnectedness of space, time and object, that existence element is you. This gave him awakening (prabodha), and the superimposition-oriented delusion-science went away. After knowing himself as the non-dual self, as the immediate brahman, "This I is disconnected, this is different from me, I will gain this result, I will enjoy", all these delusions of difference were completely removed. By the science of the existence self, the delusion of being the non-real self of transformation is completely removed.
 
Opponent: "You are that" - through this statement, the "you" aspect refers to the I, in the form of the soul, who is worldly, an enjoyer, disconnected. In this, existence has been prescribed for meditation purposes or worship purposes. Like, one shruti says that brahman should be worshipped in the form of the sun and mind, Vishnu should be worshipped in the form of an idol etc. So therefore, even this becomes a duty, it does not mean that "you alone are existence". If Shvetaketu were existence, then why does he not know himself? Why does he need someone to teach?
 
Philosopher: This statement is not true, since the shrutis in question and "you are that" are not the same. Granted that it says to worship the sun or mind as brahman, but by the term "iti" in it, a distinction is maintained. This means that mind, sun etc. are not brahman by themselves, that is why for worship, the brahman-thought has been placed. But in the great statement "you are that", by showing the completeness directly of existence alone, "you are that" is the teaching of unbridled self existence notion. The "are" in the statement directs to that point. If Shevetaketu were not existence, then right after the statement, the shruti "Shvetaketu knew" would not have come. There was a need for teaching because he considered himself the literal meaning of the "you" aspect doer, enjoyer, worldly, disconnected, a soul with the name "Svetaketu", this delusion needed to be removed.
 
Opponent: If we accept that "you are that" is a qualitative statement, or on that is just for praising?
 
Philosopher: This also is not correct. Here, by giving examples of clay, gold and iron, there is only one existence reality, this teaching has been given. We cannot accept it as a qualitative statement because all qualities as illusory. Shvetaketu is not a deity who needs to be worshipped. In fact, by terming existence as the literal meaning of Shvetaketu, it is a deprecating of existence. To confine the all-self existence into the space of Shvetaketu alone is not appropriate. Therefore, "you are that" means this alone - the indicated meaning of the "you" aspect self, that alone is the indicated meaning of the "that" aspect existence, and that existence alnoe is the self.
 
Opponent: Ok, then "I am existence" is a teaching for doership thinking, shall we accept this?
 
Philosopher: Even this is unacceptable. Only he who has a teacher attains knowledge, this much is clear. Its result is the knowledge of liberation. Now, in agnihotra and other rituals, there is no need to say that one needs to have a teacher, because a teacher is present. But here, it is mentioned clearly. Once this knowledge happens, it cannot be removed, since it contains the essence of the entire Upanishad. Knowledge is not a belief, it is a knowledge of an entity as-is.
 
It is also unacceptable to say - if Shvetaketu was an existence-self, why did he not know his self? All beings in the world experience tremendous sorry by accepting themselves as bodies which are effects of transformations, and having hands, legs and senses. But for them, even the knowledge "I am a doer, enjoyer, different than all this", needs a teacher. Then "I am the non-dual existence" - how will this knowledge happen without a teacher? Until there is I-ness and mine-ness in the body and the materials of the body, until then there is no science of the existence brahman. That is why, by losing yourself in the illusory body, by becoming a individual soul self, for the removal of the delusional notions of sinner-saint, happy-sad, birth-death and heaven-hell, this brahman self knowledge is required.
 
Followers of some traditions have explained up to the self properly, but have joined some words to say "atat tvamasi" or "you are not that". Why did they do all this analysis is not known, just to say "you are not that". What result will come out of such a teaching? This is a laughable state.
 
Some of them have used the word "that" to mean "its" or "for it". They mean to say that the soul self is a part of the supreme self, it is subservient to it, it is used for its service. But this explanation is not valud. By casting away the intended meaning of the shruti, the promise of the science of one revealing the science of the all will be broken. When the intended meaning is possible, another secondary meaning should not be taken.
 
In "you are that", both "you" and "that" are at the same level, they are first person singular. The "are" word indicates the equivalence of both. If we presume equivalence through cause-effect, adjective-noun or other such notions, the equivalence is only superimposition-oriented. The equivalence happens in the pure indicated meaning or in the original meaning. The knowledge of the identity of the you aspect and the this aspect alone is the intent of the entire shrutis and smrities. Self alone is the existence brahman.