M.: Yena aśrutam śrutam bhavati (Chāndogya Upanishad). (By knowing which, all the unknown becomes known.)
Madhavaswami, the Bhagavan’s attendant: Are there nine methods of teaching the “” in the Chāndogya Upanishad?
M.: No. Not so. The method is only one. Uddālaka started teaching Sat sadeva somya. . . . (There is only Being. . . . . . . .) illustrating it with Śvetaketu’s fast.
(1) , the Being in the individual, is made obvious by the fast.
(2) This () Being is similar in all, as honey gathered from different flowers.
(3) There is no difference in the of individuals as illustrated by the state of deep sleep. The question arises—if so, why does not each know it in sleep?
(4) Because the individuality is lost. There is only left. Illustration: rivers lost in the ocean. If lost, is there sat?
(5) Surely—as when a tree is pruned it grows again. That is a sure sign of its existence. But is it there even in that dormant condition?
(6) Yes, take the instance of salt and water. The presence of the salt in water is subtle. Though invisible to the eye it is recognised by other senses. How is one to know it? What is the other means?
(7) By enquiry, as the man left in the Gāndhāra forest regained his home.
(8) In evolution and involution, in manifestation and resolution, alone exists. Tejah parasyām devatāyām (the light merges in the Supreme).
(9) An insincere man is hurt by the touch of fire test. His insincerity is brought out by fire. Sincerity is Self-evident. A true man or a Self-realised man remains happy, without being affected by the false appearances (namely the world, birth and death, etc.) whereas the false or ignorant man is miserable.