“One only, without a second” (Chandogya Upanishad 6.2.1). Thus all the Shrutis proclaim. Infinite, Absolute, Eternal, Changeless, the All, is THAT, without attributes, without qualities, beyond name and form: Nirguna Brahman.
What the Upanishads say
“Then was not non-existence nor existence… THAT only breathed by its own nature: apart from THAT was naught” (Rig Veda 10.129.1-2). It contains all, therefore can no particular thing be said of It. It is all, therefore can no one thing alone be ascribed to It. It is not Being only, for that would exclude Non-Being; but Being arises in It, and Non-Being is also there.
“When no darkness (was), then (there was) not day nor night, nor being nor not-being, (but) the Blessed alone” (Shwetashwatara Upanishad 4:18). The same upanishad (5:1) says: “In the imperishable infinite supreme Brahman knowledge and ignorance are hidden.” “It is,” (Katha Upanishad 2.3.12)–such is all that can be said.
When Nachiketa presses Yama, Lord of Death, to reveal to him the supreme secret, and when Yama has admitted that he is worthy to hear it, Nachiketa prays: “Other than dharma and adharma, other than action and inaction, other than past and present, THAT which you see, THAT declare” (Katha Upanishad 1.2.14). And Yama answers: “THAT which all the Vedas declare, THAT which all austerities utter, THAT, desiring which men lead the life of brahmacharya, that I tell you” (Katha Upanishad 1.2.15-16).
The Source of all
This unity, which never appears but which is, is implied in the very existence of universes and systems and worlds and individuals. It is not only recognized in all religion, but also in all philosophy and in all science as a fundamental necessity. Endless disputes and controversies have arisen about It, but none has denied It. Many names have been used to describe It, and It has been left unnamed; but all rest upon It.
It has been called the All and the Nothing, the Fullness and the Void, Absolute Motion and Absolute Rest, the Real, the Essence. All are true, yet none fully true. And ever the words of the sages remain as the best conclusion: Neti; neti. “Not this, not this”(Brihadaranyaka Upanishad 2.3.6. Sometimes rendered “Not this, not that.”).
Words seem to put far off and to veil in mystery THAT which is in truth nearest and closest, nay, which is more than close, is our very Self. One name, perhaps, speaks most clearly, the Paramatman, the Supreme Self.
The jivatman, the individual Self
And within THAT the jivatman, the individual Self lives and evolves. “This atman (is) Brahman” (Mandukya Upanishad 2). Such is the truth declared over and over again, insisted on in various forms lest it should not be grasped.
“As by knowing one clod of clay all clay is known, as by knowing one piece of gold all gold is known, as by knowing one piece of iron all iron is known, no matter by what number of names men may call the objects made of clay, or gold, or iron; so to know one’s Self is to know The Self, and knowing It, all is known “(Chandogya Upanishad 6.1.4-6).
Moreover, as is said in the Chandogya Upanishad: “All this verily (is) Brahman” (3.14.1). “This” is the technical word for the universe, and the universe is Brahman, because “therefrom it is born, thereinto it is merged, thereby it is maintained.”
All that we see around us comes forth from that Fullness and is as the shadow of that Substance. And yet, as the upanishad declares, we need not go far to seek: “This my Self within the heart, this (is) Brahman” (Chandogya Upanishad 3.14.4).
The foundation of right thought
It is not necessary for a student to try to grasp metaphysically this great truth, nor to grapple with the questions that spring up in the thoughtful mind when it is stated. It is enough that he should know that this truth is recognized in some shape or another by all thoughtful men, that it is the foundation of all right thought, and later may be known to himself by deeper study.
It is enough for the present–in the case of most, at least–if he try to feel the unity as a center of peace and a bond of fellowship with all. It is the Heart of the universe, equally in all and therefore in himself; and this may be felt before it is understood intellectually.
This knowledge is the paravidya, the supreme wisdom, and it is to be gained by purity, devotion, self-sacrifice and knowledge. “(He who) has not renounced evil ways, nor (is) subdued, nor concentrated, nor (of) subdued mind, even by knowledge he may not obtain It” (Katha Upanishad 1.2.24). “Nor is the atman obtained by the strengthless, nor by the careless, nor without marks of austerity: the wise, who strives by these means, of him the atman enters the abode of Brahman” (Mundaka Upanishad 3.2.4).
Here is the Supreme Peace, the Nirvana of Brahman. “The seers whose evils have been annihilated, whose doubts have been dispelled, whose inner being is mastered, who rejoice in the welfare of all beings, attain Brahmanirvana” (Bhagavad Gita 5:25). Of such a one, says Sri Krishna: “He attains peace” (Bhagavad Gita 5:29).
FAQ: Realizing the One Existence
What does “One Existence” mean in Sanatana Dharma?
It means that behind all beings, worlds, and experiences there is one Supreme Reality—Brahman—without a second. Everything arises in that One, appears in that One, and dissolves again into that One.
How are Brahman, Paramatman, and the jivatman related?
Brahman is the Supreme Reality. Paramatman is Brahman as the Supreme Self dwelling in all. The jivatman is the individual self evolving within That. The Upanishads teach that the true nature of the jivatman is identical with Brahman.
Why do the scriptures say Brahman is beyond existence and non-existence?
Because Brahman transcends all dualities. Existence and non-existence are categories that apply only to the manifested universe. Brahman is the ground from which all categories arise but to which none fully apply.
If Brahman cannot be described, why do the Upanishads use so many descriptions?
Scriptural language serves as a pointer, not a definition. The sages use many symbolic descriptions to direct the mind toward the Real and finally negate them all with neti, neti (“not this, not this”).
Do I need to understand non-dual metaphysics to benefit from this teaching?
No. The text emphasizes that it is enough to begin by feeling the unity of all existence as a center of peace and a bond of fellowship with all beings. Deeper understanding comes with practice.
What is paravidya and how is it attained?
Paravidya is direct knowledge of the Self as one with Brahman. It is gained not by intellect alone but by a purified and disciplined life—self-control, meditation, devotion, and inner sincerity.