A Sacred Teaching on Identity, Reality and Liberation
The following is an excerpt from S. Radhakrishnan’s translation of the Paingala Upanishad, Chapter 4, sections 10–24, edited for length and clarity
In a gathering of teacher and disciple, the sage Yajnavalkya imparts the wisdom of the Self to his devoted student, Paingala, revealing the essence of non-duality and ultimate liberation.
Just as water poured into water, milk into milk, or ghee into ghee becomes one without distinction, so too does the individual soul merge with the Supreme Self. 10
When the body is kindled with the flame of knowledge and the understanding becomes unified, the true seeker should burn away all bonds using the fire of Brahman’s wisdom. Having realized the true Self and become firmly established in the limitless state, such a one enters the sacred realm known as the Supreme Lord—non-dual, pure like the ether, and as seamless as water merging into water. 11
The Self, subtle like space and present within all beings, cannot be seen—just like the wind. Though motionless both inside and out, this immanent Self perceives everything through the torch of knowledge. 12
Wherever a knower of the Self may die, and however that death may occur, he merges with Brahman at that very place—just as the all-pervading ether remains unchanged. 13
The knower who understands the Self to be undivided, like the space within a pot, attains true freedom, with his awareness spreading in all directions. 14
Austerities such as standing on one leg for a thousand years do not equal even a sixteenth of the merit gained through deep, concentrated meditation. 15
A person may long to understand everything about knowledge and its object, but even living for a thousand years will not bring an end to scriptural study. 16
What truly needs to be known is the subtle, imperishable existence. Since life is fleeting, one should abandon the endless tangle of scriptures and meditate directly upon the truth. 17
Until true knowledge is attained, one follows rituals, purification practices, prayers, sacrifices and pilgrimages—all prescribed in the scriptures. 18
For the noble soul, the surest path to liberation is the unwavering realization, “I am Brahman.” Bondage comes from the sense of possession; liberation arises from its absence. 19
The soul is bound when it identifies with “mine;” it is freed when that identification ceases. When the mind attains true illumination, the sense of duality disappears. 20
When the seeker reaches that illuminated state, he attains the highest reality. Wherever his mind turns, there too is the supreme state. 21
The transcendent Brahman is established everywhere. Just as a starving man gains nothing by punching the air or chewing chaff, one cannot reach Brahman through fruitless effort alone. 22
One who does not realize “I am Brahman” cannot attain liberation. But whoever studies this Upanishad daily becomes sanctified—by fire, by air, by the sun, by Brahma, by Vishnu and by Rudra. He gains the merit of bathing in all sacred rivers, becomes learned in all the Vedas and disciplined in all Vedic vows. He receives the fruits of a hundred thousand recitations of the epics and the Rudras, and the benefit of countless repetitions of the sacred syllable Aum. He sanctifies ten generations before and after him and purifies all who share his meals. He becomes a great soul and is freed from the gravest sins. 23
The knowers of Brahman, having abandoned passion and made their inner senses sharp and alert, clearly reveal the highest state of Vishnu. This is the truth. This is the Upanishad. 24
About The Author
Sarvapelli Radakrishnan, (1888-1975) was an Indian philosopher and statesman, India’s first vice president (1952–1962) and second president (1962–1967). He held doctorates in science, philosophy and theology.