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Part II: The Absolute.1517
light, no life, no mouth, no form, no break, no without;—It enjoys nothing or
is enjoyed by nothing.
Brhadaranyakopanishad.
Objects transcend the senses; the mind transcends objects; the intellect
transcends the mind; the mahat (i.e. cosmic consciousness) transcends
intellect (i.e. individual intellect); the avyakta (i.e. the undifferenced first
cause), transcends the mahat; the Real Self transcends the avyakta;—
beyond the Real Self there is nothing which can transcend It, or prevent It
from being the last essence, the last resort of all.
Kathopanishad.
That is the Great Real Self who, though without hands or feet, is the swiftest of
approach; though without eyes or ears, sees and hears everything; though
uncomprehended, comprehends everything knowable.
Śvetasvataropanishad.
The Absolute is never born, never dead. It comes out of nothing and
goes into nothing.—It is unborn, eternal, immutable, ever unique, never
destroyed with the destruction of the body. If the killer intends to kill, or if
the killed thinks He is killed, both of them do not Know; they neither kill nor
are killed. It is smaller than an atom, greater than the universe, It is present
in the heart of all beings. The glory of this Self is realized by him the whole
of whose sensibility returns to a state of placid calmness through absence
of desire; he alone passes to the other side of this ocean of sin and sorrow.
Kathopanishad.
Truth alone conquers, not falsehood, the divine path stands upheld by
Truth; sages with desires put out by satiety pass over it to the great treasure
of Truth. It (the Truth) is all-embracing yet unthinkable, all light, minutest of
the minute yet ever manifest. It is farthest of all yet ever near in all beings,