The True Self Within – Selections From the Upanishads, an Ancient Hindu Text, Part 2 of 2

“Now he, having divided himself fivefold, is hidden in a secret place (buddhi), assuming the nature of mind, having the prânas as his body, resplendent, having true concepts, and free like ether. […]

This is indeed the Self, who, seeming to be filled with desires, and seeming to be overcome by bright or dark fruits of action, wanders about in every body (himself remaining free). Because he is not manifest, because he is infinitely small, because he is invisible, because he cannot be grasped, because he is attached to nothing, therefore he, seeming to be changing, an agent in that which is not (prakriti), is in reality not an agent and unchanging. He is pure, firm, stable, undefiled, unmoved, free from desire, remaining a spectator, resting in himself. Having concealed himself in the cloak of the three qualities, he appears as the enjoyer of rita, as the enjoyer of rita (of his good works).”

THIRD PRAPÂTHAKA.

“The Vâlakhilyas said to Pragâpati Kratu: ‘O Saint, if thou thus show the greatness of that Self, then who is that other different one, also called Self, who really overcome by bright and dark fruits of action, enters on a good or bad birth? Downward or upward is his course, and overcome by the pairs (distinction between hot and cold, pleasure and pain, and so forth) he roams about.’ Pragâpati Kratu replied: ‘There is indeed that other different one, called the elemental Self (Bhûtâtmâ), who, overcome by bright and dark fruits of action, enters on a good or bad birth: downward or upward is his course, and overcome by the pairs he roams about. And this is his explanation: The five Tanmâtrâs (sound, touch, form, taste, smell) are called Bhûta; also, the five Mahâbhûtas (gross elements) are called Bhûta. Then the aggregate of all these is called sarîra, body. And lastly, he of whom it was said that he dwelt in the body, he is called Bhûtâtmâ, the elemental Self. Thus, his immortal Self is like a drop of water on a lotus leaf, and he himself is overcome by the qualities of nature. Then, because he is thus overcome, he becomes bewildered, and because he is bewildered, he saw not the creator, the holy Lord, abiding within himself. Carried along by the waves of the qualities, darkened in his imaginations, unstable, fickle, crippled, full of desires, vacillating, he enters into belief, believing “I am he,” “this is mine;” he binds his Self by his Self, as a bird with a net, and overcome afterwards by the fruits of what he has done, he enters on a good and bad birth; downward or upward is his course, and overcome by the pairs he roams about.’ […]”