Varaha Upanishad of Krishna-Yajurveda, Chapter III

"The One Principle cannot at any time become of manifold forms. As I am the partless, there is none else but myself. Whatever is seen and whatever is heard is no other than Brahman. I am that Parabrahman, which is the eternal, the immaculate, the free, the one, the undivided bliss, the non-dual, the truth, the wisdom, and the endless. I am of the nature of bliss; I am of undivided wisdom; I am the supreme of the supreme; I am the resplendent absolute Consciousness. As the clouds do not touch the ākāś, so the miseries attendant on mundane existence do not affect me. Know all to be happiness through the annihilation of sorrow and all to be of the nature of sat (be-ness) through the annihilation of asat (not-be-ness). It is only the nature of Chit (Consciousness) that is associated with this visible universe. Therefore my form is partless. To an exalted yogin, there is neither birth nor death, nor going (to other spheres), nor returning (to earth); there is no stain or purity or knowledge but (the universe) shines to him as absolute Consciousness. Practise always silence 'I am (viz., that you yourself are) Parabrahman' which is truth and absolute Consciousness, which is undivided and non-dual, which is invisible, which is stainless, which is pure, which is second-less, and which is beneficent. It (Brahman) is not subject to birth and death, happiness and misery. It is not subject to caste, law, family and gotra (clan). Practise silence—I am Chit which is the vivarta-upādāna^[1] (viz., the illusory cause) of the universe. Always practise silence—I am (viz., you are) the Brahman, that is the full, the secondless, the undivided consciousness which has neither the relationship nor the differences existing in the universe and which partakes of the essence of the non-dual and the supreme Sat and Chit.

"That which always is and that which preserves the same nature during the three periods of time, unaffected by anything, is my eternal form of Sat. Even the state of happiness which is eternal without upādhis (vehicles) and which is superior to all the happiness derivable from suṣupti is of my bliss only. As by the rays of the sun, thick gloom is soon destroyed, so darkness, the cause of rebirth is destroyed by Hari (Viṣṇu) viz., the sun's lustre. Through the contemplation and worship of my (Hari's) feet, every person is delivered from his ignorance. The means of destroying deaths and births is only through the contemplation of my feet. As a lover of wealth praises a wealthy man, so if with earnestness a person praises the Cause of the universe, who will not be delivered from bondage?

"As in presence of the sun the world of its own accord begins to perform its actions, so in my presence all the worlds are animated to action. As to the mother-of-pearl, the illusory conception of silver is falsely attributed, so to me is falsely attributed through māyā this universe which is composed of mahat, etc. I am not with those differences that are (observable) in the body of low caste men, the body of cow, etc., the fixed ones, the bodies of brāhmaṇas and others. As to a person, even after being relieved from the misconception of the directions, the (same misconception of) direction continues (as before), just so is to me the universe though destroyed by vijñāna. Therefore the universe is not. I am neither the body nor the organs of sense and action, nor prāṇas, nor manas, nor buddhi, nor ahaṅkāra, nor citta, nor māyā, nor the universe including ākāś and others. Neither am I the actor, the enjoyer, nor he who causes the enjoyment. I am Brahman that is Chit, Sat and Ānanda alone and that is Janārdaṇa (Viṣṇu).

"As, through the fluctuation of water, the sun (reflected therein) is moved, so Ātmā arises in this mundane existence through its mere connection with ahaṅkāra. This mundane existence has citta as its root. This (citta) should be cleansed by -repeated effort. How is it you have your confidence in the greatness of citta? Alas, where is all the wealth of the kings! Where are the Brahmās? Where are all the worlds? All old ones are gone. Many fresh evolutions have occurred. Many crores of Brahmās have passed away. Many kings have flitted away like particles of dust. Even to a jñānī, the love of the body may arise through the asura (demoniacal) nature. If the asura nature should arise in a wise man, his knowledge of truth becomes fruitless. Should rajas and others generated in us be burnt by the fire of discriminative (divine) wisdom, how can they germinate again? Just as a very intelligent person delights in the shortcomings of another, so if one finds out his own faults (and corrects them) who will not be relieved from bondage? O Lord of munis, only he who has not ātmajñāna and who is not an emancipated person, longs after siddhis. He attains such siddhis through medicine,^[2] (or wealth), mantras, religious works, time and skill. In the eyes of an ātmajñānī, these siddhis are of no importance. One who has become an ātmajñānī, one who has his sight solely on ātmā, and one who is content with Ātmā (the higher self) through (his) ātmā (or the lower self), never follows (the dictates of) avidyā. Whatever exists in this world, he knows to be of the nature of avidyā. How then will an ātmajñānī who has relinquished avidyā be immersed in (or affected by) it. Though medicine, mantras, religious work, time and skill (or mystical expressions) lead to the development of siddhis, yet they cannot in any way help one to attain the seat of Paramātmā. How then can one who is an ātmajñānī and who is without his mind be said to long after siddhis, while all the actions of his desires are controlled?"

Footnotes and references:

[1]:

Of the two causes of the universe, Spirit is the nimitta (instrumental) cause while matter is the upādāna (material) cause. This material cause is again subdivided into three: viz., ārambha (initial), pariṇāma (changed) and vivarta (illusory). The first or material cause may be exemplified by the cotton or woollen thread being the initial material cause of cloth or dresses which are woven out of these threads without changing the threads; the second by milk being the changed cause of curd, since a change takes place in the milk which becomes curd; the third by a serpent being the illusory cause of a rope, for here through illusion we mistake the rope for the serpent.

[2]:

The mystic Hindū Tamil books teem with works on medicine through which the higher siddhis can be developed.