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Updated: June 9, 2025
And Govinda mumbled a verse to himself, a verse from an Upanishad: He who ponderingly, of a purified spirit, loses himself in the meditation of Atman, unexpressable by words is his blissfulness of his heart. But Siddhartha remained silent. He thought about the words which Govinda had said to him and thought the words through to their end.
Let us take another passage, out of the 'Svetasvatara Upanishad, which, speaking of the self says: "He is the one God, hidden in all creatures, all pervading, the self within all, watching over all works, shadowing all creatures, the witness, the perceiver, the only one free from qualities." And now we can return to the point where we left the argument at the beginning of this discourse.
The source of this psychical power, or, perhaps we should say, its centre of activity in the physical body is said to be in the cavity of the throat. Thus, in the Taittiriya Upanishad it is written: "There is this shining ether in the inner being. Therein is the spiritual man, formed through thought, immortal, golden.
This name was borne by the teacher of Śankara's teacher, who must have lived about 700 A.D., but the high position accorded to the work, which is usually printed with the Mâṇḍûkya Upanishad and is practically regarded as a part of it, make an earlier date probable.
If a man worship the Self only as his true state," says the Brihad-aranyaka Upanishad, "his work cannot fail, for whatever he desires, that he obtains from the Self." What a wonderful saying, and how infallibly true!
And as the knowledge of Brahman may be reached in this way not only by Sudras but also by Brahmanas and members of the other higher castes, the poor Upanishad is practically defunct. To this the following objection will possibly be raised.
It thus clearly appears that 'on account of distinction and statement of difference' the Upanishad does not treat of the Pradhana and the soul. Here terminates the adhikarana of 'invisibility and so on. And on account of the description of its form. The section therefore treats of the highest Self.
The introductory words of the Upanishad, 'Hidden in the Lord is all this, show knowledge to be the subject- matter; hence the permission of works can aim only at the glorification of knowledge. The sense of the text therefore is owing to the power of knowledge a man although constantly performing works is not stained by them. Some also, by proceeding according to their liking. Up.
And it is a powerful likeness. The thunder shower descends on the mountain top; torrents of water pour down the crags in every direction. Imagine the state of mind of a man however thirsty he may be who endeavors to pursue and intercept all these streams! But then the Upanishad goes on: "As pure water poured into pure water remains the same, thus, O Gautama, is the Self of a thinker who knows."
The most extraordinary instance of this is his explanation of the celebrated phrase in the Chândogya Upanishad Sa âtmâ tat tvam asi. He reads Sa âtmâ atat tvam asi and considers that it means "You are not that God. Why be so conceited as to suppose that you are?" Monotheistic texts have often received a mystical and pantheistic interpretation.
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