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The Spirit of the Upanishads1514
and knows, enjoys this Self, plays with this Self, has this Self alone even for a
second, finds perfect bliss in this Self, becomes the lord of all, gains access to
all worlds and beings. Those who understand otherwise, betake themselves
to other masters, enjoy only the mortal world of conditions, find no access
to all beings and all worlds.
Chhandogyopanishad.
That which is ever awake even in sleep, sending forth the variety of ideas,
is the Real Self, and all immortality;—all the worlds are held in it (as it were,
in suspension), there is nothing which transcends it. It is this. As the one fire
pervading the universe appears in so many forms in the variety of objects,
so the Inner Self of all, ever one, appears to take on so many forms, but
it is ever beyond them. As the sun who enlightens everything has nothing
whatever to do with the numerous ills the eye may perceive, so the Inner
Self of all, ever one, has no connection whatever with the joys and sorrows
of the world, being ever beyond them.
Kathopanishad.
That is the real Witness, all consciousness, who unites in one grasp, the actor,
act and the variety of objects apart one from the other. I see, hear, smell,
taste and touch,—in this form does the Witness unite all in one continuous
consciousness, even like the lamp suspended in a theatre. The lamp in
the theatre takes in the master, the audience, the actors and all, without
distinction, in one sweep of light, and continues to shed the same light even
when all these are not there.
Panchadasi.
The Seer of thy sight thou shalt not see; the Hearer of thy ear thou shalt not
hear; the Thinker of thy thoughts thou shalt not think; the Knower of thy