Tejobindu Upanishad of Krishna-yajurveda, Chapter VI

Ṛbhu continued again: "Know everything as Sachcinmaya (full of Sat and consciousness). It pervades everything. Saccidānanda is non-dual, decayless, alone and other than all. It is 'I'. It alone is ākāś and 'thou'. It is I. There is (in it) no manas, no buddhi, no ahaṅkāra, no citta, or the collection of these—neither 'thou' nor I, nor anything else nor everything. Brahman alone is. Sentence, words, Vedas, letters, beginning, middle, or end, truth, law, pleasure, pain, existence, māyā, prakṛti, body, face, nose, tongue, palate, teeth, lip, forehead, expiration and inspiration, sweat, bone, blood, urine, distance, proximity, limb, belly, crown, the movement of hands and feet, Śāstras, command, the knower, the known, and the knowledge, the waking, dreaming and dreamless sleeping and the fourth state—all these do not belong to me. Everything is Sachcinmaya interwoven. No attributes pertaining to body, elements and spirit, no root, no vision, no Taijasa, no Prājña, no Virāt, no Sūtrātma, no Īśvara, and no going or coming, neither gain nor loss, neither the acceptable nor the rejectable, nor the censurable, neither the pure nor the impure, neither the stout nor the lean, no sorrow, time, space, speech, all, fear, duality, tree, grass or mountain, no meditation, no siddhi of yoga, no Brāhmaṇa, Kṣattriya or Vaiśya, no bird or beast, or limb, no greed, delusion, pride, malice, passion, anger or others, no woman, Śūdra, castes or others, nothing that is eatable or enjoyable, no increase or decrease, no belief in the Vedas, no speech, no worldliness or unworldliness, no transaction, no folly, no measure or measured, no enjoyment or enjoyed, no friends, son, etc., father, mother, or sister, no birth or death, no growth, body or 'I', no emptiness or fullness, no internal organs or mundane existence, no night, no day, no Brahmā, Viṣṇu, or Śiva, no week, fortnight, month, or year, no unsteadiness, no Brahmaloka, Vaikuṇṭha, Kailāsa and others, no Swarga, Indra, Agniloka, Agni, Yamaloka, Yama, vāyuloka, guardians of the world, three worlds—Bhūḥ, Bhuvaḥ, Svaḥ, Pātāla or surface of earth, no science, nescience, māyā, prakṛti, inertness, permanency, transience, destruction, movement, running, object of meditation, bathing, mantra or object, no adorable object, anointment or sipping with water, no flower, fruit, sandal, light waved before god, praise, prostrations or circumambulation, no entreaty, conception of separateness even, oblation of food, offered food, sacrifice, actions, abuse, praise, Gāyatrī and sandhi (period of junction, such as twilight, etc.), no mental state, calamity, evil desire, bad soul, caṅdāla (low caste person) pulkasa, unbearableness, unspeakableness, kirāta (hunter), kaitava (demon), partiality, partisanship, ornament, chief, or pride, no manyness, no oneness, durability, triad, tetrad, greatness, smallness, fullness, or delusion, no kaitava, Benares, tapas, clan, family, sūtra, greatness, poverty, girl, old woman or widow, no pollution, birth, introvision or illusion, no sacred sentences, identity, or the siddhis, aṇimā, etc.

"Everything being consciousness alone, there is no fault in anything. Everything being of the nature of Sat alone, is Saccidānanda only. Brahman alone is everything and there is nothing else. So 'That' is 'I'. 'That' is 'I'. 'That' alone is 'I'. 'That' alone is 'I'. 'That' alone is 'I'. The eternal Brahman alone is 'I'. I am Brahman alone without being subject to mundane existence. I am Brahman alone without any manas, any buddhi, organs or body. I am Brahman alone not perceivable. I am Brahman alone and not Jīva. I am Brahman alone and not liable to change. I am Brahman alone and not inert. I am Brahman alone and have no death. I am Brahman alone and have no prāṇas. I am Brahman alone and greater than the great. This is Brahman. Great is Brahman. Truth is Brahman. It is all-pervading. Time is Brahman. Kāla is Brahman. Happiness is Brahman. It is self-shining. One is Brahman. Two is Brahman. Delusion is Brahman. Kāma and others are Brahman. Badness is Brahman. Goodness is Brahman. It is of the form of restraint, quiescence, the all-pervading and the all-powerful. The Loka (world) is Brahman. Guru is Brahman. Disciple is Brahman. It is Sadāśiva. (That which) is before is Brahman. (That which will be) hereafter is Brahman. Purity is Brahman. Auspiciousness and inauspiciousness are Brahman. Jīva always is Brahman. I am Saccidānanda. All are of the nature of Brahman. The universe is said to be of the nature of Brahman. Brahman is itself. There is no doubt of it. There is nothing out of itself. The letter Om of the form of consciousness is Brahman alone. Everything is itself. I alone am the whole universe and the highest seat, have crossed the guṇas and am greater than the great, the supreme Brahman, Guru of Gurus, the support of all and the bliss of bliss. There is no universe besides Ātmā. The universe is of the nature of Ātmā. There is nowhere (or no place) without Ātmā. There is not even grass different from Ātmā. There is not husk different from Brahman. The whole universe is of the nature of Ātmā. All this is of the nature of Brahman. Asat is not of the nature of Brahman. There is not a grass different from Brahman. There is not a seat different from Brahman; there is not a Guru different from Brahman; there is not a body different from Brahman. There is nothing different from Brahman like I-ness or you-ness. Whatever is seen in this world, whatever is spoken of by the people, whatever is enjoyed everywhere—all these are asat (unreal) only. The differences arising from the actor, action, qualities, likes, taste and gender—all these arise from asat and are (but) pleasurable. The differences arising from time, objects, actions, success or defeat and whatever else—all these are simply asat. The internal organ is asat. The organs are asat. All the prāṇas, the collections of all these, the five sheaths, the five deities, the six changes, the six enemies, the six seasons, and the six tastes, are asat. I am Saccidānanda. The universe is rootless. I am Ātmā alone, Chit and Ānanda. The scenes of mundane existence are not different. I am the Truth of the nature of Ānanda and of the nature of the imponderable Chit. All this is of the nature of jñāna.

"I am the secondless, having jñāna and bliss. I am of the nature of an illuminator of all things. I am of the nature of all non-being. I alone shine always. Therefore how can I with such a nature become asat? That which is called 'thou' is the great Brahman of the nature of the bliss of consciousness and of the nature of chit having cidākāś and chit alone as the great bliss. Ātmā alone is 'I'. Asat is not 'I'. I am Kūtastha, the great guru and Saccidānanda alone. I am this born universe. No time, no universe, no māyā, no prakṛti (in me). I alone am the Hari. Personally, I alone am the Sadāśiva. I am of the nature of pure consciousness. I am the enjoyer of pure sattva. I am the only essence full of chit. Everything is Brahman and Brahman alone. Everything is Brahman and is chit alone. I am of the nature of the all-latent and the all-witness. I am the supreme Ātmā, the supreme Jyotis, the supreme wealth, the supreme goal, the essence of all vedāntas, the subject discussed in all the Śāstras the nature of yogic bliss, the ocean of the chief bliss, the brightness of all wisdom, of the nature of chief wisdom, the brightness of the fourth state and the non-fourth but devoid of them, the indestructible chit, truth, Vāsudeva, the birthless, and the deathless Brahmā, Cidākāś, the unconditioned, the stainless, the immaculate, the emancipated, the utterly emancipated, the soulless, the formless and of the nature of the non-created universe.

"The universe which is assumed as truth and non-truth does not really exist. Brahman is of the nature of eternal bliss andis even by itself. It is endless, decayless, quiescent and of one nature only. If anything is other than myself, then it is as unreal as the mirage in an oasis. If one should be afraid of the son of a barren woman, or if a powerful elephant be killed by means of the horns of a hare, then the world (really is). If one (person) can quench his thirst by drinking the waters of the mirage, or if one should be killed by the horns of a man, then the universe really is. The universe exists always in the true Gandharva city (merely unreal). When the blueness of the, sky really exists in it, then the universe really is. When the silver in mother-of-pearl can be used in making an ornament, when a man is bitten by (the conception of) a snake in a rope, when the flaming fire is quenched by means of a golden arrow, when milky food is obtained in the (barren) forest of Vindhya (mountains), when cooking can take place by means of the fuel of (wet) plantain trees, when a female (baby) just born begins to cook, when curds resume the state of milk, or when the milk (milked) goes back through the teats of a cow, then will the universe really be. When the dust of the earth shall be produced in the ocean, when the maddened elephant is tied by means of the hair of a tortoise, when (mountain) Meru is shaken by the thread in the stalk of a lotus, when the ocean is bound by its rows of tides, when the fire flames downwards, when flame shall become (really) cold, when the lotus shall grow out of flaming fire, when Indranīla (sapphire) arises in the great mountains, when Meru comes and sits in the lotus-eye, when a mountain can become the offspring of a black bee, when Meru shall shake, when a lion is killed by a gnat, when the three worlds can be found in the space of the hollow of an atom, when the fire which burns a straw shall last for a long time, when the objects seen in a dream shall come in the waking state, when the current of a river shall stand still (of itself), when the delivery of a barren woman shall be fruitful, when the crow shall walk like a swan, when the mule shall fight with a lion, when a great ass shall walk like an elephant, when the full moon shall become a sun, when Rāhu (one of the nodes) shall abandon the sun and the moon, when a good crop shall arise out of the waste (burnt) seeds, when the poor shall enjoy the happiness of the rich, when the lions shall be conquered by the bravery of dogs, when the heart of Jñānīs is known by fools, when the ocean is drunk by the dogs without any remainder, when the pure ākāś shall fall upon men, when heaven shall fall on the earth, when the flower in the sky shall emit fragrance, when a forest appearing in pure ākāś shall move, and when reflection shall arise in a glass simply (without mercury or anything else in its back), then the world really is. There is no universe in the womb of Aja (the unborn Brahman)—there is no universe in the womb of Ātma. Duality and non-duality, which are but the results of differentiation, are really not. All this is the result of māyā. Therefore, there should be Brahma-Bhāvanā. If misery should arise from the conception of 'I am the body,' then it is certain 'I am Brahman.' The knot of the heart is the wheel of Brahman, which cuts asunder the knot of existence. When doubt arises in one, he should have faith in Brahman. That non-dual Brahman, which is eternal and of the form of unconditioned bliss, is the guard of Ātmā against the chief of the form of not-Ātmā. Through instances like the above is established the nature of Brahman. Brahman alone is the all-abode. Abandon the name even of the universe. Knowing for certain 'I am Brahman,' give up the 'I'. Everything disappears as the flower from the hands of a sleeping person. There is neither body nor karma. Everything is Brahman alone. There are neither objects, nor actions, nor the four states. Everything which has the three characteristics of vijñāna is Brahman alone. Abandoning all action, contemplate 'I am Brahman,' 'I am Brahman'. There is no doubt of this. I am Brahman of the nature of chit. I am of the nature of Saccidānanda.

"This great science of Śaṅkara should never be explained to any ordinary person, to an atheist or to a faithless, ill-behaved or evil-minded person. It should be, after due examination, given to the high-souled ones whose minds are purified with devotion to their gurus. It should be taught for a year and a half. Leaving off thoroughly and entirely the practice recommended by the (other) Upaniṣads, one should study the Tejobindu-Upaniṣad always with delight. By once studying it, he becomes one with Brahman. Thus ends the sixth chapter. Thus ends the Upaniṣad."