Sriaurobindo Upanishad

Sriaurobindo Upanishad

OM. There is Brahman alone, the One without a second.

Being and non-being are its forms and It is also beyond Being and Non-Being.

There is nothing else except That.

All that is contained in the three times and all that is beyond the three times is indeed that One Brahman alone.

Whatever is in the universe, small or large, noble or mean, is Brahman alone, Brahman alone.

The world is also Brahman.

It is true, not false.

That alone is the Transcendent Being, beyond all the three times, beyond all the worlds, penetrating all the worlds, beyond Being, beyond Non-Being, All-Being, All-Consciousness, All-Bliss, without beginning and end, the eternal Divine.

He is without quality and supports all qualities. He has qualities, infinite qualities, and enjoys the state of being without quality. He Himself transcends the state of being without qualities and the state of being with qualities. He is neither without quality nor with quality because

He is One and Single

He is without quality and supports all qualities. He has qualities, infinite qualities, and enjoys the state of being without quality. He Himself transcends the state of being without qualities and the state of being with qualities.

He is neither without quality nor with quality because He is One and Single.

He is beyond the worlds, yet He holds the worlds. He becomes the worlds and enters into them.

He transcends Time, becomes Time. Infinite, He shines as Finite.

One, He becomes Many.

Formless, He assumes forms.

He achieves all this by His Consciousness-Force which consists of Knowledge and Ignorance.



He himself is neither holder nor held, neither infinite nor finite, neither one nor many, neither formless nor formed, because He is One and Single.


All these are but Names, that which is called oneness and that which is called multiplicity, that which is called infinite and that which is called finite; all these Names shine out indeed in the world whose very Self is Consciousness and which consists of Consciousness alone.

OM (the triple Brahman, the outward-looking, the inward or subtle and the superconscient causal Purusha), Tat (the absolute), Sat (the supreme and universal existence in its principle).

And that which is Existence, the same is Consciousness. The world constituted of consciousness shines in the Spirit which is consciousness. It is the real light of the Real Divine.

As the reflection of the sun is one in calm water, but multiple in restless water; real is the sun, real the reflection, the real light of the real sun, it is not a dream but the light of a reality.

Or as the light of the sun shines filling the solar world with its force as if running;

real is that light, the real lustre of the real sun, that is not false shining, but a real lustre of a reality.

Or as the flaming disc of the sun is not the sun itself, but this material form only manifests the sun-ness of the sun to our knowledge which is dependent on the material being, the sun is beyond that form;

real is the sun, real the form in the shape of the disc, it is the real light of the real sun, not illusory, but the real light of a reality.

All this is phenomenally true, but false in reality – this is for the satisfaction of the mind;

for the comprehensive knowledge it must be said that there is nothing unreal in the real Brahman. Whatever thus manifests is the World-bliss only.

Similarly, here the World-Brahman is the true light of the Divine, not a dream, nor illusory, nor a false shining. It is the real light of the reality, not the Divine in himself but still He himself only. This is the supreme Māyā, this is the greatness of the Yoga of the mysterious Lord of Yoga, Sri Krishna. This is His blissful Līlā with His Consciousness-Force, this is the inconceivable working of the Supreme.

Or as the flaming disc of the sun is not the sun itself, but this material form only manifests the sun-ness of the sun to our knowledge which is dependent on the material being, the sun is beyond that form; real is the sun, real the form in the shape of the disc, it is the real light of the real sun, not illusory, but the real light of a reality.

Or as the light of the sun shines filling the solar world with its force as if running;

real is that light, the real lustre of the real sun, that is not false shining, but a real lustre of a reality.

OM (the triple Brahman, the outward-looking, the inward or subtle and the superconscient causal Purusha), Tat (the absolute), Sat (the supreme and universal existence in its principle).

And that which is Existence, the same is Consciousness, and that which is Consciousness, the same is Bliss. As for that which appears as devoid of Bliss, as suffering and weakness and ignorance, it is the deformation of that Bliss, the play of Bliss.

That, indeed, which is Jīva (individual soul) is the all-blissful Divine in disguise, descended to enjoy the self-luminous World-Brahman. This which is the experience of suffering is an experience made of bliss. The All-Blissful enjoys its bliss only.

Who indeed could dare enjoy that which is devoid of bliss? He only would dare it who is all-blissful. As for him who is devoid of bliss, he while enjoying the blissless, would still not enjoy it, would rather perish without bliss.

Who can become weak? He only can who is all-powerful. The weak one indeed invaded by weakness would not endure, but would perish without force. Who could enter Ignorance? Only He who is omniscient could enter it.

As for the ignorant, he could not endure in that darkness, non-being would remain non-being only. It would perish without knowledge. Ignorance is the play of knowledge, concealing itself in itself. Weakness is the play of power, blisslessness the play of bliss, the concealment of itself in itself.

Blissfully laughs the Jīva, blissfully cries, sheds tears, blissfully throbs as if shining in dark Ānanda, agitated by tortures, blissfully throbs agitated by violent pleasures. For the full enjoyment of the dark ignorant portion of that Ānanda he (Jīva) conceals It, becoming obscure and ignorant.

Ignorance is the root of this idea that I am but finite and therefore incapable, weak and sorrowful. I have to act, know and achieve with labour, at the expense of energy, incurring mortality.

Thou art that, I am this, that which thou art I am not, that which is good for thee is bad for me, I lose by that by which thou gainest, I shall be happy only if I kill thee. I am not at all so illumined and happy that I may make thee happy by my own suffering, by my own loss and by my death, etc. This is the form of Ignorance in Mind.

Ego is indeed its seed. By deliverance from Ego one is delivered from Ignorance. By deliverance from Ignorance one is delivered from suffering. Knowing that I am all-blissful, He am I, I am One, I am Infinite, I am All, one becomes all-blissful, one becomes a Being of Bliss.

This indeed is liberation. Liberated, he enjoys the enjoyments of all, enjoying all joys infinitely he is not separated from finites, enjoying finites he is not deprived of the Infinite. He is One, He becomes many. He is indeed unborn and is, as it were, born.

Even being born He is not born, is not bound. He has no birth. “I the Self reveal Self by Self in Self” – liberated by this knowledge one enjoys the play.

For Līlā (play) indeed is the world. He has become playful for joy. Therefore be engaged in Līlā, O sons of Bliss! Being united, play. Enjoy the Bliss. Having attained the One enjoyable Divine, enjoy Him in all things.

As commanded by the Divine, I shall indeed expound the Bliss. Let the Bliss manifest itself removing the obscurity, O sons of Bliss, O sons of Bliss!

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