Tejobindu Upanishad of Krishna-yajurveda, Chapter III

The Kumāra addressed his father (again): "Please explain to me the realisation of Ātma." To which the great Śiva said: "I am of the nature of the Parabrahman. I am the supreme bliss. I am solely of the nature of divine wisdom. I am the sole supreme, the sole quiescence, the sole Cinmaya, the sole unconditioned, the sole permanent and the sole Sattva. I am the 'I' that has given up 'I'. I am one that is without anything. I am full of Cidākāś. I am the sole fourth one. I am the sole one above the fourth (state of turya). I am of the nature of (pure) consciousness. I am ever of the nature of the bliss-consciousness. I am of the nature of the non-dual. I am ever of a pure nature, solely of the nature of divine wisdom, of the nature of happiness, without fancies, desires or diseases, of the nature of bliss, without changes or differentiations, and of the nature of the eternal one essence and Cinmātra. My real nature is indescribable, of endless bliss, the bliss above Sat and Chit and the interior of the interior. I am beyond reach of manas and speech. I am of the nature of Ātmic bliss, true bliss and one who plays with (my) Ātmā. I am Ātmā and Sadāśiva. My nature is Ātmic spiritual effulgence. I am the essence of the jyotis of Ātmā. I am without beginning, middle, or end. I am like the sky. I am solely Sat, Ānanda, and Chit which is unconditioned and pure. I am the Saccidānanda that is eternal, enlightened and pure. I am ever of the nature of the eternal Śeṣa (serpent-time). I am ever beyond all. My nature is beyond form. My form is supreme ākāś. My nature is of the bliss of earth. I am ever without speech. My nature is the all-seat (foundation of all). I am ever replete with consciousness, without the attachment of body, without thought, without the modifications of citta, the sole essence of Cidātma, beyond the visibility of all and of the form of vision. My nature is ever full. I am ever fully contented, the all, and Brahman, and the very consciousness; I am 'I'. My nature is of the earth. I am the great Ātmā and the supreme of the supreme; I appear sometimes as different from myself; sometimes as possessing a body, sometimes as a pupil and sometimes as the basis of the worlds. I am beyond the three periods of time, am worshipped by the Vedas, am determined by the sciences and am fixed in the citta. There is nothing left out by me, neither the earth nor any other objects here. Know that there is nothing which is out of myself. I am Brahma, a Siddha, the eternally pure, non-dual one, Brahman, without old age or death. I shine by myself; I am my own Ātmā, my own goal, enjoy myself, play in myself, have my own spiritual effulgence, am my own greatness, and am used to play in my own Ātmā, look on my own Ātmā and am in myself happily seated. I have my own Ātmā as the residue, stay in my own consciousness, and play happily in the kingdom of my own Ātmā. Sitting on the real throne of my own Ātmā, I think of nothing else but my own Ātma. I am Cidrūpa alone, Brahman alone, Saccidānanda, the second-less, the one replete with bliss and the sole Brahman and ever without anything, have the bliss of my own Ātmā, the unconditioned bliss, and am always Ātma-Ākāś. I alone am in the heart like Cidāditya (the consciousness-sun). I am content in my own Ātmā, have no form, or no decay, am without the number one, have the nature of an unconditionod and emancipated one, and I am subtler than ākāś; I am without the existence of beginning or end, of the nature of the all-illuminating, the bliss greater than the great, of the sole nature of Sat, of the nature of pure Mokṣa, of the nature of truth and bliss, full of spiritual wisdom and bliss, of the nature of wisdom alone, and of the nature of Saccidānanda. All this is Brahman alone. There is none other than Brahman and that is 'I'.

"I am Brahman that is Sat, and bliss, and the ancient. The word 'thou' and the word 'that' are not different from me. I am of the nature of consciousness. I am alone the great Śiva. I am beyond the nature of existence. I am of the nature of happiness. As there is nothing that can witness me, I am without the state of witness. Being purely of the nature of Brahman, I am the eternal Ātmā. I alone am the Ādiśeṣa (the primeval Śeṣa).^[1] I alone am the Śeṣa. I am without name and form, of the nature of bliss, of the nature of being unperceivable by the senses, and of the nature of all beings; I have neither bondage nor salvation. I am of the form of eternal bliss. I am the primeval consciousness alone, the partless and non-dual essence, beyond reach of speech and mind, of the nature of bliss everywhere, of the nature of fullness everywhere, of the nature of earthly bliss, of the nature of contentment everywhere, the supreme nectary essence, and the one and secondless Sat, (viz.,) Brahman. There is no doubt of it. I am of the nature of all-void. I am the one that is given out by the Vedas. I am of the nature of the emancipated and emancipation, of Nirvāṇic bliss, of truth and wisdom, of Sat alone and bliss, of the one beyond the fourth, of one without fancy, and ever of the nature of Aja (the unborn). I am without passion or faults. I am the pure, the enlightened, the eternal, the all-pervading and of the nature of the significance of Om, of the spotless, and of Chit. I am neither existing nor non-existing. I am not of the nature of anything. I am of the nature of the actionless. I am without parts. I have no semblance, no manas, no sense, no buddhi, no change, none of the three bodies, neither the waking, dreaming, or dreamless sleeping states. I am neither of the nature of the three pains nor of the three desires. I have neither śravaṇa nor manana in Cidātma in order to attain salvation. There is nothing like me or unlike me. There is nothing within me. I have none of the three bodies.

"The nature of manas is unreal, the nature of buddhi is unreal, the nature of aham (the 'I') is unreal; but I am the unconditioned, the permanent and the unborn. The three bodies are unreal, the three periods of time are unreal, the three guṇas are unreal, but I am of the nature of the Real and the pure. That which is heard is unreal, all the Vedas are unreal, the Śāstras are unreal, but I am. the Real and of the nature of Chit. The Mūrtis (Brahma, Viṣṇu, and Rudra having limitation) are unreal, all the creation is unreal, all the tattvas are unreal, but know that I am the great Sadāśiva. The master and the disciple are unreal, the mantra of the Guru is unreal, that which is seen is unreal, but know me to be the Real. Whatever is thought of is unreal, whatever is lawful is unreal, whatever is beneficial is unreal, but know me to be the Real. Know the Puruṣa (ego) to be unreal, know the enjoyments to be unreal, know things seen and heard are unreal as also the one woven warp-wise and woof-wise, viz., this universe; cause and non-cause are unreal, things lost or obtained are unreal. Pains and happiness are unreal, all and non-all are unreal, gain and loss are unreal, victory and defeat are unreal. All the sound, all the touch, all the forms, all the taste, all the smell, and all ajñāna are unreal. Everything is always unreal—the mundane existence is unreal—all the guṇas are unreal. I am of the nature of Sat.

"One should cognize his own Ātmā alone. One should always practise the mantra of his Ātmā. The mantra (Ahambrahmāsmi) 'I am Brahman' removes all the sins of sight, destroys all other mantras, destroys all the sins of body and birth, the noose of Yama, the pains of duality, the thought of difference, the pains of thought, the disease of buddhi, the bondage of citta, all diseases, all griefs and passions instantaneously, the power of anger, the modifications of citta, saṅkalpa, crores of sins, all actions and the ajñāna of Ātmā. The mantra 'I am Brahman' gives indescribable bliss, gives the state of ajada (the non-inertness or the undecaying) and kills the demon of non-Ātmā. The thunderbolt 'I am Brahman' clears all the hill of not-Ātmā. The wheel 'I am Brahman' destroys the asuras of not-Ātmā. The mantra 'I am Brahman' will relieve all (persons). The mantra 'I am Brahman' gives spiritual wisdom and bliss. There are seven crores of great mantras and there are vratas (vows) of (or yielding) hundred crores of births. Having given up all other mantras, one should ever practise this mantra. He obtains at once salvation, and there is not even a particle of doubt about it. Thus ends the third chapter of the Tejobindu-Upaniṣad."

Footnotes and references:

[1]:

Śeṣa, meaning remainder is the serpent representing time.