Subala Upanishad of Shukla-yajurveda, Chapter IX

Once Raikva questioned Him (Lord) thus: "O Lord, in whom does everything disappear (or merge)?" He replied thus: "That which (or he who) disappears in the eye becomes the eye only; that which disappears in the visible becomes the visible only; that which disappears in the sun becomes sun only; that which disappears in Virāt becomes Virāt only; that which disappears in prāṇa becomes prāṇa only; that which disappears in vijñāna becomes vijñāna only; that which disappears in ānanda becomes ānanda only; that which disappears in turya becomes turya only—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless."

Then He continued: "That which disappears in the ear becomes ear itself; that which disappears in the audible becomes the audible only; that which disappears in dik (space) becomes dik only; that which disappears in sudarśanā (discus) becomes sudarśanā only: that which disappears in apāna becomes apāna only; that which disappears in vijñāna becomes vijñāna only; that which disappears in ānanda become ānanda only; that which disappears in turya becomes turya only—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless."

Then He continued: "That which disappears in the nose becomes nose only; that which disappears in the odoriferous becomes odoriferous only; that which disappears in pṛthivī becomes pṛthivī only; that which disappears in jitam (victory) becomes; victory only; that which disappears in vyāna becomes vyāna only; that which disappears in vijñāna becomes vijñāna only; that which disappears in bliss becomes bliss only; that which disappears in turya becomes turya only—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless."

Then He continued: "That which disappears in the mouth becomes the mouth only; that which disappears in the tasted becomes the tasted only; that which disappears in Varuṇa becomes Varuṇa only; that which disappears in soumya (moon or Mercury) becomes soumya only; that which disappears in udāna becomes udāna only; that which disappears in vijñāna becomes vijñāna only; that which disappears in bliss becomes bliss only; that which disappears in turya becomes turya only—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless."

Then He continued: "That which disappears in the skin becomes the skin only; that which disappears in touch becomes touch only; that which disappears in vāyu becomes vāyu only; that which disappears in cloud becomes cloud only; that which disappears in samāna becomes samāna only; that which disappears in vijñāna becomes vijñāna only; that which disappears in bliss becomes bliss only; that which disappears in turya becomes turya only—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless."

Then He continued: "That which disappears in vāk becomes vāk only; that which disappears in speech becomes speech only; that which disappears in Agni becomes Agni only; that which disappears in kumārā becomes kumārā only; that which disappears in hostility becomes hostility itself; that which disappears in vijñāna become vijñāna only; that which disappears in bliss becomes bliss only; that which disappears in turya becomes turya only—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless."

Then He continued: "That which disappears in the hand becomes the hand only; that which disappears in that which is lifted by the hand becomes that which is lifted by the hand; that which disappears in Indra becomes Indra only; that which disappears in the nectar becomes the nectar only; that which disappears in mukhya becomes mukhya only; that which disappears in vijñāna becomes vijñāna only; that which disappears in bliss becomes bliss only; that which disappears in turya becomes turya only—(all these) attain, that which is deathless, fearless, sorrowless, endless, and seedless."

Then He continued: "That which disappears in the leg becomes the leg only; that which disappears in that which is walked upon becomes that which is walked upon; that which disappears in Viṣṇu becomes Viṣṇu only; that which disappears in satya becomes satya only; that which disappears in the suppression of the breath and voice becomes the suppression of the breath and voice; that which disappears in vijñāna becomes vijñāna only; that which disappears in bliss becomes bliss only; that which disappears in turya becomes turya only—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless."

Then He continued: "That which disappears in the anus becomes the anus only; that which disappears in that which is excreted becomes that which is excreted; that which disappears in Mṛtyu becomes Mṛtyu only; that which disappears in spirituous liquor becomes spirituous liquor only; that which disappears in hurricane becomes hurricane only; that which disappears in vijñāna becomes vijñāna only; that which disappears in bliss becomes bliss only; that which disappears in turya becomes turya only—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless."

Then He continued: "That which disappears in the genitals becomes the genitals only; that which disappears in that which is enjoyed becomes that which is enjoyed; that which disappears in that which is Prajāpati becomes Prajāpati only; that which disappears in nāsīnām becomes nāsīnām only; that which disappears in kurmira becomes kurmira only; that which disappears in vijñāna becomes vijñāna only; that which disappears in bliss becomes bliss only; that which disappears in turya becomes turya only—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless."

Then He continued: "That which disappears in manas becomes manas itself; that which disappears in the thinkable becomes the thinkable itself; that which disappears in the moon becomes the moon itself; that which disappears in śiśu becomes śiśu itself; that which disappears in śyena becomes śyena itself; that which disappears in vijñāna becomes vijñāna itself; that which disappears in ānanda, becomes ānanda itself; that which disappears in turya becomes turya itself—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless,"

Then He continued: "That which disappears in buddhi becomes buddhi itself; that which disappears in the certainly knowable becomes the certainly knowable itself; that which disappears in Brahma becomes Brahmā himself; that which disappears in Kṛṣṇa becomes Kṛṣṇa himself; that which disappears in Sūrya becomes Sūrya itself; that which disappears in vijñāna becomes vijñāna itself; that which disappears in ānanda becomes ānanda itself; that which disappears in turya becomes turya itself—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless."

Then He continued: "That which disappears in ahaṅkāra becomes ahaṅkāra itself; that which disappears in that which is acted upon by ahaṅkāra becomes that itself; that which disappears in Rudra becomes Rudra himself; that which disappears in asura becomes asura itself; that which disappears in śveta becomes śveta itself; that which disappears in vijñāna becomes vijñāna itself; that which disappears in ānanda becomes ānanda itself; that which disappears in turya becomes turya itself—(all these) attain that which is deathless, fearless, sorrow-less, endless, and seedless."

Then He continued: "That which disappears in citta becomes citta itself; that which disappears in that which is acted upon by citta becomes that itself; that which disappears in Kṣetrajña becomes Kṣetrajña itself; that which disappears in bhāsvatī becomes bhāsvatī itself; that which disappears in nāga becomes nāga itself; that which disappears in vijñāna becomes vijñāna itself; that which disappears in ānanda becomes ānanda itself; that which disappears in turya becomes turya itself—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless."

"He who knows this as seedless in this manner becomes himself seedless. He is neither born, nor dies, nor is deluded, nor split, nor burnt, nor cut—yea, he does not feel angry, and hence he is said to be Ātmā, capable of burning all. Such an Ātmā is neither attained by a hundred sayings, nor by (the reading of) many scriptures, nor by mere intelligence, nor by hearing from others, nor by understanding, nor by Vedas, nor by scriptures, nor by severe tapas, nor sāṅkhya, nor yoga, nor observances of the orders of the life, nor by any other means (than the following). Devoted Brāhmaṇas who repeat the Vedas according to rules and who worship Him with praise attain Him. He who is quiescent, self-controlled, indifferent to worldly objects and resigned, having centred his mind on Ātmā sees Ātmā and becomes one with the Ātmā of all, as also he who knows this."