“Because of the above (as discussed in previous parts), the entire prapañca (diversity and manifoldness; the universe) is nothing but Brahman, which alone is real and without any comparison. There is no second to make a comparison with it. It is an embodiment of knowledge and without blemishes. It is immaculate and without any actions (It is inert) and always in the state of Bliss. It is beyond the influences of māyā and is eternal and without changes. It cannot be measured and is formless (subtle). This alone is Self-illuminating. Those with spiritual wisdom understand this as knower, known and the knowledge. (Śvetāśvatara Upaniṣad (I.12) says, “You have to know that Brahman is always residing within. There is nothing higher than this knowledge. The jīva (the enjoyer), the jagat (that which the enjoyer enjoys) and the Brahman within, who directs – know these three as the Brahman.”). It is beyond mundane mind and speech. It is immeasurable and without beginning and end. “Bṛhadāraṇyaka Upaniṣad (V.1) says, “That (the Brahman) is infinite and this (universe) is infinite. The infinite proceeds from infinite. Then, taking the infinitude of the infinite (universe), it remains as the infinite (the Brahman) alone.” The original verse goes like this: “Pūrṇamadaḥ pūrnamidam pūrṇātpūrṇamudacyate| pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate||”
“Chāndogya Upaniṣad says. “(VI.viii.7). “tattvamasi” which means you are That. You here means the one without any impurities. Brahman is eternally pure and in order to become one with Brahman, you have to be pure too. It says that you are not different from Brahman and you are Brahman. But there is a subjective clause. You have to be as pure as Brahman to realize It (Brahman is beyond gender and Upaniṣad-s only use It to indicate Brahman). There are various beings in this universe such as a fly, an animal, a servant, a king, a river, a pond, an ocean, etc. and all these exist as they are. We are able to see them with our biological eyes. Then why this difference between Brahman and these? This is because of upādhi. Upādhi means condition; unlimited thing appearing as limited. For example, the vast colourless sky appearing in blue colour. Brahman is veiled by upādhi-s like pañcakośa-s. If these upādhi-s are removed, what you realize is Brahman; nothing else exists. Bṛhadāraṇyaka Upaniṣad (II.iii.6) describes Brahman. “Not this, not this (neti, neti), as there is no appropriate word to describe It. Now this is Its name, ‘The Truth of truth’. The vital force is truth and It is the Truth of that.”
“When you remove upādhi-s, you realize that you are That. When you remove upādhi-s, your buddhi becomes pure and will be able to realize the Truth. As long as upādhi-s prevail, purity cannot be attained. You know that the objects in our dreams are unreal. Similarly, understand that whatever you see in your active state are also unreal. You consider these objects as real because of your ignorance. In reality everything that you see are only Brahman (afflicted with duality, one considers these objects as different from Brahman). Brahman is beyond caste, creed, lineage, and beyond names and forms; it is beyond time and space. You are That and meditate on this fact (ब्रह्म तत्त्वमसि भावयात्मनि brahma tattvamasi bhāvayātmani; this is repeated in ten verses. Guru asks his disciple to use his mind and meditate on Brahman). (Brahman can be realized only in meditation and only after mind and intellect are devoid of impurities). Brahman is beyond speech; It is pure, embodiment of knowledge, devoid of beginning and end. You are that and meditate on this fact. It is beyond, hunger, thirst, sleep, delusion, ageing and death (all these six are called ūrmi, wave of pain or passion or grief). It is always meditated by yogi-s in their hearts and not realized by sensory organs. It can neither be realized by buddhi nor by senses. You are That and meditate on this fact. That is the substratum of the universe containing all the creations (caused by delusion); It has no support and is distinct from gross and subtle and without any parts (such as hands, legs, eyes, etc.) You are That and meditate on this fact. It has no birth, growth, modifications, dissolution, disease and death. It is the cause for existence of the universe, sustenance and destruction. You are That and meditate on this fact. (Taittirīya Upaniṣad (III.i.1) says, “Understand that Brahman is the source of everything, that everything is sustained by It and that everything dissolves unto It. This is Brahman.”). Brahman is devoid of differentiation, unmoved like an ocean without waves, eternally free and indivisible. You are That and meditate on this fact. It is free from all types of dualities, infinite, unaffected by māyā, taintless and always blissful. You are That and meditate on this fact. Brahman is eternal reality and appears as different due to delusion taking the shapes and forms of different beings. Though It appears as different due to delusion, It does not change. It is like gold and ornaments made out of gold (gold is the same and only shapes and forms differ such as chains, rings, bangles, etc.). You are That and meditate on this fact. There is nothing beyond Brahman. It is the innermost Self of all (individual soul). It is existence, knowledge and Bliss (satyaṁ jñānaṁ anantaṁ brahma - Taittirīya Upaniṣad (II.1.1). It is Absolute, infinite and indivisible. You are That and meditate on this fact.
“Based upon the above truths you must meditate in your mind using your buddhi and understand the above facts. Only through this, you will understand It without any ambiguity. Brahman is like a king majestically present in the midst of pañcabhūta-s that are present in our body. It is purest of all and is present as an embodiment of knowledge. Understand this and ensure that you dissolve your mind into That. In the cave of buddhi, the Self resides, completely different from gross and subtle, without second and as Absolute. If you understand this reality, you will not be born again.
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