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Showing posts with label Message In Upanishads. Show all posts
Showing posts with label Message In Upanishads. Show all posts

Lord Mundaka Upanishad: Message In Upanishads

Mundaka Upanishad
Peace Chant
Om! May we hear with our ears that which is beneficent, O Devas! May we behold with our eyes that which is beneficent! With a strong, well-poised body and worshipful heart may we enjoy life and perform deeds which are pleasing to the Deity.
Om! Peave! Peace! Peace!
Part First
IOm! Brahma was the first of the Devas, the Creator of the unverse, the Protector of the world. He taught his oldest son Atharva the knowledge of Brahman (the supreme) which is the foundation of all knowledge.
IIThis knowledge of Brahman which Brahma taught to Atharva, Atharva taught first to Angir: Angir taught it to Satyavaha Bharadwaja; and Bharadwaja taught it in due succession to the sage Angiras.
III Shaunaka, the great householder, having approached the sage Angiras with fitting humility asked of him: What is that, O Bhagavan (received Master), which being known, all else become known?
IV The sage said to him: These are two kinds of knowledge to be known, so are we told by the knowers of Brahman, higher knowledge and lower knowledge.
V Lower knowledge consists of the Rig Veda, Yajur veda, Sama Veda, Atharva Veda, phonetics, ceremonial, grammar, etymology, metre, astronomy. Higher knowledge is that by which the Impreshable is known.
VI That which cannot be seen, which cannot be seized, which has no origin and no attributes, no eyes nor ears, no hands nor feet; That which is eternal, diversely manifesting, all-pervading, extremely subtle; that Imperishable One the wise regard as the Source of all created things.
VII As the spider brings forth and draws in (its thread), as herbs spring from the earth, as hair grows on the living body, likewise does the universe come forth from the Imperishable.
VIII Throuch Taps Brahman expands : from this, food is produced: from food come prana (energy), mind, the elements, the worlds, good works and their immortal fruit.
IX From that one which is all perceiving and all-knowing, Whose Tapas consists of wisdom, are born Brahma (the Creator), name, from and food.
Part Second
I This is the Truth ; the sacrificial rites which the sages found in the hymns are described variously in the three Vedas. Perform them faithfully, O ye Truth-seekers; this is the path that leads to the world of good deeds.
II When the sacrificial fire is kindled and the flames rise, let a man offer his oblations devoutly between the flames.
III If the fire sacrifice (Agnihotra) is not performed at the new moon and the full moon, during the autumn season and at harvest time, and is not attended by guests, or is without offereings, or is without the Vaiswadeva sacrifice, or it offered contrary to the Scriptural in junctions, it will destroy the seven worlds of the sacrificer.
IV Kali (dark), karali (terrific), Manojava (swift as thought) sulohita (very red), Sudhumravarna (dee0 purple), Sphulingini (sparkling) Viswaruchi (universal light) are the seven flaming tongues of fire.
V I a man perform his sacrifice in the proper season and pours out his oblations on the shining flames, these oblations like the rays of the sun lead him to where the supreme Lord of sacrifice dwells.
VI Come hither! Come hither! The bright oblations say to the sacrificer and carry him by the rays of the sun; while with pleasing words they praise him, saying: This is the heavenly Brahma-world (Svarga) which thou hast earned by thy good deeds.
VII But all these sacrifices (performed by) eighteen are inferior and ephemeral. The ignorant who regard them as the highest good and delight in them, again and again come under the domination of old age and death.
VIII Fools dwelling in ignorance, yet imagining themselves wise and learned, go round and round in devious ways, afficted by many troubles, like the blind led by the blind.
IX Children (the unawakened), in many different ways overpowered by ignorance, imagine that they have achieved their aims. These performs of Karma (sacrifice), because of their attachment of the fruits (of their sacrifice), after a temporary enjoyment of their heavenly reward fall back again into misery.
X Regarding sacrifice and good works as the highest aim, these ignorant men know not the higher goal; and after having enjoyed the heavenly pleasures earned by their good deeds, they return to this world or fall into a lower one.
XI But those wise men of tranquil heart, who practice Shraddha (faith) and Tapasya (austerity) in the forest, living on alms, free from all impurities, travel by the path of the sun to where the immortal, imperishable Being dwells.
XII Let a Brahmana (God-seeker), after having examined all these words attained through Karma-Marga (sacrifices and good deeds) become free from all desires; realizing that the Eternal cannot be gained by the non eternal. In order to acquire knowledge (of the Eternal) let him, then, with sacrificial fuel in his hand, approach a Guru (spiritual teacher) who is well-versed in the Veda (Scriptures) and who is established in Brahman (the Supreme)
XIII To him who has thus approached reverently, whose heart is tranquillized, and whose senses are under control, let the wise Guru teach the real knowledge of Brahman, by which the true and immortal Being is known.
Second Mundaka
Part Firist
I This is the truth. As from the blazing fire burst forth thousands of sparks like unto fire, so also, gentle youth, do the various being spring forth from the Imperishable and return thither again.
II That effulgent being is without form; He exists both without and within; He is unborn; without breath and without mind; pure, higher than the High Imperishable.
III From him are born the Prana (life force) mind, all the sense organs, ether, air, fire water and the earth, support of all.
IV Fire is His head, sun and moon are His eyes, the four quarters are His ears, the revealed Vedas are His words. His breath is the air, His heart is the universe, and from His feet came forth the earth. He is the inner Self of all living being.
V From Him come the fire, whose fuel is the sun; from the moon come the clouds(rain); from the earth come all herbs; the male places the seed in the female, thus many being are born from the purusha (the Great Being)
VI From him come the Rk, Saman and Yajur (Veda), the rites of initiation, all forms of sacrifice, special ceremonials, sacrificial gifts (to the priests), the appointed season (for sacrifice) the sacrificer, and all the worlds which the moon sanctifies and the sun illumines.
VII From Him are the various Devas born the Sadhya (Genii), men, beasts, birds, the up-breath and the down-breath, corn and barley, austerity, faith, truth, continence, and (Scriptural) injunction.
VIII From him are born the sever Pranas (senses), the seven lights (of sense-perception), the seven fuels (objects of perception). The seven oblations (act of sense perception), and the seven lokas (seats) where the senses move; seven in each living being, residing in the heart.
IX From him are born all oceans, mountains and divers rivers. From Him come all herbs and juices, by which the inner self subsists, together with the gross elements.
X That being alone is all this – sacrifice and austerity. All is Brahman, the Highest
Second Mundaka
Part Second
I Shining, well seated in the heart, moving in the heart, is the Great Being, the support of all. In Him all is fixed, whatsoever moves, breathes and winks. Know Him Who is both being and non-being. Who is beyond the reach of human understanding the highest and most adorable one.
II That which is effulgent, subtler than the subtlest, on which all worlds and those who dwells in them rest, that is the imperishable Brahman; that is Prana (breath), that is speech and mind. That is the true, that is Immortal. That mark is to be hit. Hit it, O gentle youth!
III Having taken up the Upanishad, the great weapon, as the bow; and having fixed in it the arrow, sharpened by steadfast devotion; then having drawn it with the mind fixed on the Supreme, hit that mark- the imperishable, O gentle youth!
IV The sacred word Om is the bow, the Atman (self) is the arrow, Brahman (the Supreme) is said to be the mark. That mark should be hit by one who is watchful and self-possessed. Then as the arrow becomes one with the mark, so will be become one with the Supreme.
V In him are fixed the heave, the earth, the sky and the mind with all the senses. Know Him to be the Self of all, and abandon all vain words. He is the bridge to immortality.
VI Where the nerves of the body meet together as the spokes in the nave of a wheel, here the Atman dwells, variously manifested. M3editate upon that Atman as Om. May there be no obstacle in thy crossing to the other side, of darkness! 
VII He who is all-knowing and all-perceiving, to whom belongs all the glory of the universe, that Self dwells in the heavenly city of Brahman (the heart)
VIII He takes the form of mind and becomes the ruler of the body and the senses. Being in the heart, He sustains the body by food. The wise, who realize this, behold Him shining forth, immortal and all-blissful.
IX When He is seen, Who is both high and low, the fetters of the heart are broken, all doubts are cut asunder, and all Kerma (bondage of work) is destroyed.
X That stainless indivisible Brahman, pure, light of all lights, dwells in the innermost golden sheath (the core of the heart). Thus do the knowers of Self know Him.
XI The sun does not shine there, not the moon, nor the stars, nor do these lightning shire there, much less this fire. When He shines, everything shines after Him; by His light all is lighted.
XII That immortal Brahman is before, that Brahman is behind, that Brahman is to the right and to the left; that Brahman extends above and below. The Supreme Brahman alone is the whole universe.
Third Mundaka
Part First
I Two inseparable companions of golden plumage perch on the same tree. One of them eats the pleasing fruit (of the tree), the other looks on as a witness without eating.
II On the same tree (of life) man sits, drowned in grief, overpowered by his own helplessness. But when he beholds the other, the Lord, majestic and full of glory, than his grief passes away.
III When the sun perceives that Being of golden radiance, the Creator, the Lord, the source of Brahman (creative power), then that knower, having cast off all sin and merit, and being stainless, attains the highest oneness, (with the Supreme)
IV He is the prana (life-force) animating all living beings. He who knows this becomes truly wise and not merely a talker. He delights in the Self (Atman), he finds his highest happiness in the Self, and he is true performer of duty. Verily he is the foremost of the knoweers of Brahman (the Supreme)
V This pure and effulgent Self, which dwells within the body and is realized by sinless sannyasins (the spiritually consecreated), can be attained by truthfulness, self-subjugation, true knowledge and the steadfast practice of chastity.
VI Truth alone conquers, not untruth. By Truth the spiritual path is widened, that path by which the seers, who are free from all desires, travel to the highest abode of Truth.
VII That shines forth, immeasurable, divine and inconceivable, subtler than the subtlest, more distant than the distant, yet here (in the body). Residing in the cave of the heart, so it is seen by true Seers.
VIII He is not perceived by the eye, nor by speech, nor by the other senses, nor by austerities, nor by the other senses, nor by austerities, nor by Karma (sacrifice and good deeds); when the mind is purified by the serene light of knowledge, then alone does the seerperceive the indivisible Brahman by means of meditation.
IX This subtle Self is to be realized by a pure heart as seated there where the Prana (life-force) has entered in five-hold form. The mind of every creature is interwoven with the senses. When it is purified, then the Self shines forth of itself.
X Whatever worlds the man of purified mind covets, and whatever object he desires, he obtains those worlds and those objects. Therefore, let the man who longs for his spiritual welfare, worship that one who knows the Self.
Third Mundaka
Part Second
I He (the seer of Truth) knows the highest abode of Brahman, in which all this universe rests and which shines with pure radiance. Discerning men, without desire, by serving reverently such a knower (of Self) go beyond the seed.
II He who broods on objects of desire and covets them, is born here and there according to his desires; but he whose desires are fulfilled and who has known the Self, his desires vanish even here.
III This self cannot be attained by the study of the Scriptures, nor by intellectual perception, nor by frequent hearing of It. He whom the self chooses, by him alone it. It attained. To him the Self reveals Its true nature.
IV This Self cannot be attained by one who is devoid of strength, or by one who is unmindful, or by one whose austerity is without renunciation. But if the wise man strives by these means, his Self enters into the abode of Brahman.
V The Rishis (wise Seers), after having attained It, become satisfied through knowledge. Having accomplished their end and being free from all desire, they become tranquil. The self- possessed wise ones, realizing the all-pervading Spirit preset in all things, enter into all.
VI Sannyasins (spiritually consecrated seekers), having apprehended with certainty the meaning of the knowledge of Vedanta, having purified their nature by the practice of renunciation, and having realized the highest immortality, after the great end (death) become liberated in the world of Brahman.
VII Their fifteen parts return to their source; all the senses go back to their corresponding deities; the Self, together with his deeds and acquired knowledge, becomes one with the highest imperishable Brahman.
VIII As flowing rivers lose themselves in the ocean, giving up name and form, so also the knower, freed from name and form, attains the highest effulgent purusha (being).
IX He who knows that highest Brahman becomes like unto Brahman. In his family no one is born who is ignorant of Brahman. He overcomes grief; he overcomes sin; and being freed from the knots of the heart, he becomes immortal.
X Thus it is declared in the following text. Let this knowledge of Brahman be taught to those only who have performed sacrifices enjoined in the Scriptures; who are well versed in the Vedas; who are devoted to Brahman, who with faith have performed the fire sacrifice Exkarshi; and who have fulfilled the vow of carrying fire on their hear (Shirovrata)
XI The sage Angiras in ancient times taught to this truth (to Saunaka). It should not be studied by one who has not fulfilled the vow of self-sacrifice and service. Adoration to the great Rishis! Adoration to the great Rishis!
Here ends the Mundaka –Upanishad
Om! Peace! Peace! Peace!

Lord Kena Upanishad: Message In Upanishads

Kena Upanishad
Peace Chant
May my limbs, speech, Prana (life-force), sight, hearing, strength and all my senses, gain in vigor. All is the Brahman (Supreme Lord) of the Upanishads May I never deny the Brahman. May the Brahman never deny me. May there be no denial of the Brahman. May there be no separation from the Brahman. May all the virtues declared in the sacred Upanishads be manifest in me, who am devoted to the Atman (Higher Self). May they be manifest in me.
OM! Peace! Peace! Peace!
Part First
I By whom commanded and directed does the mind go towards its objects? Commanded by whom does the life force, the first (cause) move? At whose will do men utter speech? What power directs the eye and the car?
II It is the ear of the ear, the mind of the mind, the speech of the speech, the life of the life, the eye of the eye. The wise, freed (from the senses and from mortal desires), after leaving this world, become immortal.
III There the eye does not go, nor speech nor mind. We do not know That; we do not understand how It can be taught. It is distinct from the known and also It is beyond the unknown. Thus we have heard from the ancient (teachers) who told us about It.
IV That which speech does not illumine, but which illumines speech: know that alone to be Hrahman (the Supreme Being), not this which people worship here.
V That which cannot be thought by mind, but by which, they say, mind is able to think: know that alone to be the Brahman, not this which people worship here.
VI That which is not seen by the eye, but by which the eye is able to see: know that alone to be the Brahman, not his which people worship here.
VII That which cannot be heard by the ear, but by which the ear is able to hear; know that alone to be Brahman, not this which people worship here.
VIII That which none breathes with the breath, but by which breath is inbreathed; know that alone to be the Brahman, not this which people worship here.
Part Second
I If thou thinkest “I know It well,” then it is certain that thou knowest but little of the Brahman (Absoulte Truth), or in what feom He (resideth) in the Devas (minor aspects of Deity). Therefore I think that what thou thinkest to be known is still to be sought after.
II The disciple said: I do not think I know It well, nor do I think that I do not known it. He among us who knows It truly, knows (what is meant by) “I know” and also what is meant by “I know It not”.
III He who think he knows It not, knows It. He who thinks he knows It, knows It not. The true knowers think they can never know It (because of its infinitude), while the ignorant think they know it.
IV It (Brahman) is known, when It is known in every state of consciousness. (Through such knowledge( one attains immortality. By attaining this self, man gains strength; and by self-knowledge immorality is attained.
V If one knows It here, that is Truth; if one knows It not here, then great is his loss. The wise seeing the same self in all beings, being liberated from this world become immortal.
Part Third
I The Brahman once won a victory for the Devas. Through that victory of the Brahman, the Devas became elated. They thought, “This victory is ours. This glory is ours”.
II The Brahman perceive this and appeared before them. They did not known what mysterious form it was.
III They said to Fire: “O Jataveda (All knowing)! Find out what mysterious spirit this is” He said ; “Yes”
IV He ran towards it and He (Brahman) Said to him: “Who art thou?” “I am Agni, I am Jataveds,” he (the Fire-god) replied.
V Brahman asked ; “What power resides in there?” Agni replied: “I can burn up all whatsoever exists on earth”.
VI Brahman placed a straw before him and said : “Burn this”. He (agni) rushed towards it with all speed, but was not able to burn it. So he returned from there and said (to the Devas): “I was not able to find out what this great mystery is”
VII Then they said to Vayu (the Air-god) “Vayu! Find our what this mystery is” He said: “Yes”.
VIII He ran towards it and He (Brahman) said to him: “Who art thou? “ I am Vayu, I am Matarisva (traveler of Heaven): he (Vayu) said.
IX Then the Brahman said: “What power is in thee?” Vayu replied: “I can blow way all whatsoever exists on earth.”
X Brahman placed a straw before him and said: “Blow this away”. He (Vayu) rushed towards it with all speed, but was not able to blow it away. So he returned from there and said (to the Devas): “I was not able to find out what this great mystery is”.
XI Then they said to Indra : “O Maghavan (Worshipful One)! Find out what this mystery is” He said: Yes” and ran towards, it, but is disappeared before him.
XII Then he saw in that very space a woman beautifully adorned, Uma of golden hue, daughter of Haimavat (Hisalaya). He asked : “What is this great mystery?
Part fourth
I She (Uma) said : “It is Brahman. It is through the victory of Brahman that year victorious”. Then from her words, he (Indira) know that it (that myserious form) was Brahman.
II Therefore these Devas, - Agni, Vayu and Indra – excel other Devas, because they came near to Brahman. It was they who first knew this spirit as Brahman.
III Therefore Indra excels all other Devas, because he came nearest to Brahman, and because he first (before all others) knws this spirit as Brahman.
IV Thus the teaching of Brahman is here illustrated in regard to the Devas. He flashed like lighting, and appeared and disappeared just the eye winks.
V Next (the teaching) is regarding Adhydtman (the embodied Soul). The mind seems to approach Him (Brahman). By this mind (the seeker) again and again remembers and thinks about Brahman.
VI That Brahman is called Tadvanam (object of adoration). He is to be worshipped by the name Tadvanam. He who knows Brahman thus, is loved by all beings.
VII The disciple asked: O Master, teach me the Upanishad. (The teacher replied)The Upanishad has been taught thee. We have certainly taught thee the Upanishad about Brahman.
VIII The Upanishad is based on tapas (pracetice of the control of body, mind and senses), dama (subjugation of the senses), karma (right performance of prescribed actions). The Vedas are its limbs. Truth is it support.
IX He who knows this (wisdom of the Upanishad), having been cleansed of all sin, becomes established in the blissful, eternal and highest abode of Brahman, in the highest abode of Brahman.
Here ends this Upanishad.
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Lord Katha Upanishad: Message In Upanishads

Katha – Upanishad
Peace Chant
May he (the Supreme Being) protect us both, teacher and taught. May he be pleased with us. May we acquire strength. May our study bring us illumination. May there be no enmity among us.
OM! Peace! Peace! Peace!
Part First
I Vajasrava, being desirous of heavenly rewards (at the Viswajit sacrifice) made a gift of all that he possessed. He had a son by the name of Nachiketas.
II When the offerings were being distributed, faith (shraddhi) entered (the heart of) Nachiketas, who, taught young, yet reflected:
III These cows have drunk water, eaten grass and given milk for the last time, and their senses have lost all vigor. He who gives these undoubtedly goes to joyless realms.
IV He said to his father: Dear father, to whom wilt thou give me? He said it a second time, then a third time. The father replied: I shall give thee unto Death.
V Nachiketas thought: Among many (of my father’s pupils) I stand first; among many (others) I stand in the middle (but never last) . What will be accomplished for my father by my going this day to Yama?
VI Look back to those who lived before and look to those who live now. Like grain the mortal decays and like grain again springs up (is reborn)
VII Like fire a Brahmana guest enters into houses. That fire is quenched by an offering. (Therefore) O Vaivaswata, bring water.
VIII The foolish man in whose house a brahmana guest remains without food, all his hopes and expectations, all the merit gained by his association with the holy, by his good words and deeds, all his sons and cattle, are destroyed.
IX Yama said: O Brahmana! Revered guest! My salutations to thee. As thou hast remained three nights in my houe without food, therefore choose three boons, O Brahmana.
X Nachiketas said : May Gautama, my father, be free from anxious thought (about me), May he lose all anger (towards me) and be pacified in heart. May be know and welcome me when I am sent back by three. This, O Death, is the first of the three boons I choose.
XI Yama replied: Thought my will Auddalaki Aruni (thy father) will know three, and be again towards thee as before. He will sleep in peace at night. He will be free from wrath when he sees thee released from the mouth of death.
XII Nacheketas said : In the realm of heaven there is no fear, thou (Death) art not there; not there; nor is there fear of old age. Having crossed beyond both hunder and thirst and being above grief. (they) rejoice in heaven.
XIII Thou knowest, O Death, the firesacrifice that leads to heaven. Tell this to me, who am full of Shraddhi (faith and yearning). They who live in the realm of heaven enjoy freedom from death. This I beg as my second boon.
XIV Yama replied : I know well that fire which leads to the realm of heaven. I shall tell it to thee. Listen to me. Know, O Nachiketas, that this is the means of attaining endless worlds and their support. It is hidden in the heart of all beings.
XV Yama then told him that fire sacrifice, the beginning of all the worlds; what bricks, how many and how laid for the altar. Nachiketas repeated all as it was told to him. Then Death, being pleased with him, again said:
XVI The great-souled Yama, being well pleased, said to him (Nachiketas): I give thee now another boon. This fire (sacrifice) shall be named after thee. Take also this garland of many colors.
XVII He who performs this Nachiketa firesacrifice three times, being united with the three (mother, father and teacher) and who fulfills the three-fold duty (study of the Vedas, sacrifice and alms-giving) crosses over birth and death. Knowing this worshipful shining fire, born of Brahman, and realizing Him, he attains eternal peace.
XVIII He who knows the three-fold Nachiketa fire and performs the Nachiketa fire sacrifice with three-fold knowledge, having cast off the letters of death and being beyond grief, he rejoices in the realm of heaven.
XIX Onachiketas, this is thy fire that leads to heaven which thou hast chosen as thy second boon. People will call thin fire after thy name. Ask the third boon, Nachiketas.
XX Nachiketas said : There is this doubt regarding what becomes of a man after death. Some say he exists, others that he does not exist. This knowledge I desire, being instructed by thee. Of the boons this is the third boon.
XXI Yama replied : Even the Devas (Bright Ones) of old doubted regarding this. It is not easy to know; subtle indeed is this subject. O Nachiketas, choose another boon. Do not press me. Ask not this boon of me.
XXII Nachiketas said : O Death, thou sayest that even the Devas had doubts about this, and that it is not easy to know. Another teacher like unto then is not to be found. Therefore no other boon can be equal to this one.
XXIII Yama said : Ask for sons and grandsons who shall live a hundred years cattle, elephants, gold and horses. Ask for lands of vast extent and live thyself as many autumns as thou desirest.
XXIV If thou thinkest of any other boon equal to this, ask for wealth and long life; be ruler over the wide earth. O Nachiketas, I shall make thee enjoyer of all desires.
XXV What sover objects of desire are difficult to obtain in the realm of mortals, ask them all as thou desirest; these lovely maidens with their chariots and musical instruments, such as are not obtainable by mortals – be served by these whom I give to thee. O Nachiketas, do not ask regarding death.
XXVI Nachiketas said : O Death, these are fleeting; they weaken the vigor of all the senses in man. Even the longest life is short, keep thou they chariots, dance and music.
XXVII Man cannot be satisfied by wealth. Thee (Death)? Shall we contnue to live as long as thou result? Therefore that boon alone is to be chosen by me.
XXVIII What man dwelling on the decaying mortal plane, having approached the undecaying immortal one, and having reflected upon the nature of enjoyment through beauty and sense pleasure, would delight in long life?
XXIX O death, that regarding which there is doubt of the great Hereafter, tell us. Nachiketas asks for no other boon than that which penetrates this hidden select.
Part Second
1 Yama said : The good is one thing and the pleasant another. These two, having different ends, bind a man. It is well with him who chooses the good. He who choose the pleasant misses the true end.
II The good and the pleasant approach man; the wise examines both and discriminates between them; the wise prefers the good to the pleasant, but the foolish man chooses the pleasant through love of bodily pleasure.
III O Nachiketas, after wise reflection thou hast renounced the pleasant and all pleasing forms. Thou hast not accepted this garland of great value for which many mortals perish.
IV Wide apart are these two, ignorance and what is known as wisdom, leading in opposite directions. I believe Nachiketas to be one who longs for wisdom, since many tempting objects have not turned the aside.
V Fools dwelling in ignorance, yet imagining themselves wise and learned go round and round in crooked ways, like the blind led by the blind.
VI The hereafter never rise before the thoughtless child (the ignorant), deluded by the glamour of wealth. “This world alone is, there is none other”. Thinking thus, he falls under my sway again the again.
VII He about whom many are not even able to hear, whom many cannot comprehend even after hearing: wonderful is the teacher, wonderful is he who can receive when taught by an able teacher.
VIII When taught by a man of inferior understanding, this Alman cannot be truly known, even though frequently thought upon. There is no way (to know It) unless it is taught by another (an illuminated teacher), for it is subtler than the subtle and beyond argument.
IX O Dearest, this Atman cannot be attained by argument; It is truly known only when taught by another (a wide teacher). O Nachiketas, thou hast attained it. Though art fixed in Truth. May we ever find a questioner like thee
X I know that (earthly) treasure is transitory, for the eternal can never be attained by things which are non-eternal. Hence the Nachiketa fire (sacrifice) has been performed by me with perishable things and yet I have attained the eternal.
XI O Nachiketas, thou hast seen the fulfillment of all desires, the basis of the universe, the endless fruit of sacrificial rites, the other shore where there is no fear, that which is praiseworthy, the great and wide support; yet, being wise, thou hast rejected all with firm resolve.
XII The wise, who by means of the highest meditation on the Self knows the Ancient One, difficult to perceive, seated in the innermost recess, hidden in the cave of the heart, dwelling in the depth of inner being (he who knows that One) as God, is liberated from the letters of joy and sorrow.
XIII A mortal, having heard and fully grasped this, and having realized though discrimination the subtle Self, rejoices, because he has obtained that which is the source of all joy. I think the abode (of Truth) is open to Nachiketas.
XIV Nachiketas said : That which thou seest, which is neither virtue nor vice, neither cause nor effect, neither past nor future (but beyond these), tell me That.
XV Yama replied : That goal which all the Vedas glorify, which all austerities proclaim, desiring which (people) practice Brahmacharya (a like of continence and service), that goal I tell thee briefly – it is Aum.
XVI This Word is indeed Brahman. This Word is indeed the Supreme. He who knows this Word obtains whatever be desires.
XVII This is the best Support, This is the highest Support; he who knows this support is glorified in the world of Brahman.
XVIII This is Self is never born, nor does It die. It did not spring from anything, nor did anything spring from it. This ancient One is unborn, eternal, everlasting. It is not slain even though the body is slain.
XIX If the slayer thinks that he slays, or if the slain thinks that he is slain, both of these know not. For It neither slays nor is It slain.
XX The self is subtler than the subtle, greater than the great; It dwells in the heart of each living being. He who is free from desire and free from grief, with mind and senses tranquil, beholds the glory of the Atman.
XXI Though sitting, It travels far; though lying, It goes everywhere. Who else save me is fit to know that God, who is (both) joyful and joyless?
XXII The wise who know the Self, bodiless, seated within perishable bodies, great and all-pervading, grieve not.
XXIII This self cannot be attained by study of the Scriptures, nor by intellectual perception; nor by frequent hearing (of It); He whom the Self chooses, by him along is It attained. To him the Self reveals Its true nature.
XXIV He who has not turned away from evi conduct, whose senses are uncontrolled, who is not tranquil, whose mind is not at rest, he can never attain this Atman even by knowledge.
XXV Who then can know where is this mighty Self? He (the Self) to whom the Brahmanas and Kshatriyas are but food and death itself a condiment.
Part Third
I There are two who enjoy the fruits of their good deeds in the world, having entered into the cave of the heart, seated (there) on the highest summit. The knowers of Brahman call them shadow and light. So also (they are called) by householders who perform five sacrifices or three Nachiketa fire-sacrifices.
II May we be able to learn that Nachiketa fire-sacrifice, which is a bridge for those who perform sacrifice. May we also know the One, who is the highest imperishable Brahman for those, who desire to cross over to the other shore which is beyond fear.
III Know the Atman (Self) as the lord of the chariot, and the body as the chariot. Know also the intellect to be the driver and mind the reins.
IV The senses are called the horses; the sense objects are the roads; when the Atman is united with body, senses and mind, then the wise call Him the enjoyer.
V He who is without discrimination and whose mind is always uncontrolled his senses are unmanageable, like the vicious horses of a driver.
VI But he who is full of discrimination and whose mind is always controlled, his senses are manageable, like the good horses of a driver.
VII He who does not possess discrimination, whose mind is uncontrolled and always impure, he does not reach that goal, but falls again into Samsara (realm of birth and death)
VIII But he who possess right discrimination, whose mind is under control and always pure, he reaches that goal, from which he is not born again.
IX The man who has a discriminate intellect for the driver, and a controlled mind for the reins, reaches the end of the journey, the highest place of Vishnu (all All-pervading and Unchangeable One)
X Beyond the senses are the objects, beyond the objects is the mind, beyond the mind is the intellect, beyond the intellect is the great Atman.
XI Beyond the great Atman is the unmanifested; beyond the Unmanifested is the Purusha (the Cosmic Soul); beyond the Prursha there is nothing. That is the end, that is the final goal.
XII This Atman (self) hidden in all beings, does not shine forth; but It is seen by subtle seers though keen and subtle understanding.
XIII A Wise man should control speech by mind, mind by intellect, intellect by the great Atman, and that by the peaceful One (the Paramatman or Supreme Self)
XIV Arise! Awake! Having reached the Great Ones (illumined Teachers) gain understanding. The path is as sharp as a razor, impassable and diffcult to travel, so the side declare.
XV Knowing That which is soundless touchless, formless, undecaying; also tasteless, odorless, and eternal; beginningless, endless and immutable; beyond the Unmanifested : (knowing That) man escapes from the mouth of death.
XVI The intelligent man, who has heard and repeated the ancient story of Nachiketas, told by the Ruler of Death, is glorifies in the world of Brahman.
XVII He who with devotion recites this highest secret of immortality before an assembly of Brahmanas (pious men) or at the time of Shraddha (funeral ceremonies),gains everlasting reward, he gains everlasting reward.
Part Fourth
I The Self existent created the senses out-going; for this reason man sees the external, but not the inner Atman (self). Some wise man, however, desiring immorality, with eyes turned away (from the external) sees the Atman within.
II Children (the ignorant) pursue external pleasures; (thus) they fall into the wide-spread snare of death. But the side, knowing the nature of immortality, do not seek the permanent among fleeing things.
III That by which one knows form, taste, smell, sound, touch and sense enjoyments, by That also one knows whatever remains (to be known). This verily is That (which thou hast asked to know)
IV That by which a mortal perceives, both in dream and in waking by knowing that great all pervading Atman the wise man grieves no more.
V He who knows this Atman, the honey eater (perceiver and enjoyer of objects), ever near, as the lord of the past and future, fears no more. This verily is That.
VI He who sees Him seated in the five elements, born of Tapas (fire of Brahman), born of Tapas (fire of Brahman), both before water; who having entered the cave of the heart, abides therein – this verily it That.
VII He who knows Aditi, who rises with prana (the Life Principle) exitent in all the Devas; who, having entered into the heart, abides there; and who was born from the elements – this verily it That.
VIII The all-seeing fire which exists hidden in the two sticks, as the foetus is well guarded in the womb by the mother, (that fire) is to be worshipped day after day by wakeful seekers (after wisdom), as well as by sacrificers. This verify is That.
IX From whence the sun rises, and whither it goes at setting, upon That all the devas depend. No one goes beyond That. This verify is That.
X What is here (in the visible world), that is there (in the invisible); he who sees difference (between visible and invisible) goes from death to death.
XI By mind alone this is to be realized. There is no difference whatever (between visible and invisible). He who sees difference here. (between these) goes from death to death.
XII The purursha (Self) of the size of a thumb, resides in the middle of the body as the lord of the past and the future, (he who knows Him) fears no more. This verify is That.
XIII That purusha, of the size of thumb, is like a light without smoke, lord of the past and the future. He is the same today and tomorrow. This verify is That.
XIV As rain water, (falling) on the mountain top, runs down over the rocks on all sides; similarly, be who sees differences (between visible forms) runs after them in various directions.
XV O Gautma (Nchiketas), as pure water poured into pure water becomes one, so also is it with the Self of an illumined Knower (he becomes one with the Supreme)
Part fifth
I The city of the unborn, whose knowledge is unchanging, has eleven gates. Thinking on Him, man grieves no more; and being freed (from ignorance), be attains liberation. This verily is That.
II He is the sun dwelling in the bright heaven; He is the air dwelling in space; He is the fire burning on the altar; He is the guest dwelling in the house. He dwells of man. He dwells in those greater man. He dwells in sacrifice. He dwells in the ether. He is (all that is) born in water, (all that) if born in earth, (all that) is born in sacrifice, (all that) is born on mountains. He is the True and the Great.
III He it is who sends that (in coming) Pradna (life-death) upward and throws the (out-going) breath downwards. Him all the senses worship, the adorable Atman, seated in the center (the heart)
IV When this Atman, which is seated in the body, goes not (from the body), what remains then? This verily is That.
V No mortal lives by the in-coming breath (Pradna) or by the out-going breath (apana), but he lives by another on which thse two depend.
VI O Gautma (Nachiketas), I shall declare unto thee the secret of the eternal Brahman and what happens to the Self after death.
VII Some jives (individual Souls) enter wombs to be embodied; others go into immovable forms, according to their deeds and knowledge.
VIII The being who remains awake while all sleep, who grants all desires, That is pure, That is Brahmana, That alone is said to be immortal. One That all the worlds rest. None goes beyond That. This verily is That.
IX As fire, though one, having entered the world, becomes various according to what it burns, so deos the Atman (Self) within all living beings, though one, become various according to what it enters. It also exists outside.
X As air, though one, having entered he world, becomes various according to what it enters, so does the Atma within all living beings, though one, become various according to what is enters. It also exists outside.
XI As the sun, the eye of the whole world, is not defiled by external impurities seen by the eyes, thus the one inner Self of all living beings is not defiled by the misery of the world, being outside it.
XII There is one ruler, the self of all living beings, who makes the one form manifold; the wise who perceive Him seated within their self, to them belongs eternal bliss, not to others.
XIII Eternal among the changing, consciousness of the conscious, who, though one, fulfils the desire of many the wise who perceive Him seated within their Self, to them belongs eternal peace, not to others.
XIV They (the wise) perceive that indescribable highest bliss, saying, This is that. How am I to know It? Does It shine (by its own light) or does It shine (by reflected light)?
XV The sun does no shine there, no the moon, nor the stars; nor do these lightings shine there, much less this fire. When He shines, everything shines after Him; by his light all is lighted.
Part Sixth
I This ancient Aswattha tree has its root above and branches below. That is pure, That is Brahman, That alone is called the Immortal. All the worlds rest in That. None goes beyond That. This verily is That.
II Whatever there is in the universe is evolved from prana and vibrates in prana. That is a mighty terror, like an upraised thunderbolt. They who know That become immortal.
III From fear of Him the fire burns, from fear of Him the sun shines. From fear of Him Indra and Vayu and Death, the firth, speed forth.
IV If a man is not able to know Him before the dissolutiono f the body, then he becomes embodied again in the created worlds.
V As in a mirror, so is He seen within oneself; as in a dream, so (is He seen) in the world of the fathers (departed spirits); as in water, so (is He seen) in the world of Gandharvas (the angelic realm). As light and shadow, so (is He seen) in the world of Brahma (the Creator)
VI Knowing that the senses are distinct (from the Atman) and their rising and setting separate (from the Atman), a wise man grieves no more.
VII Higher than the senses is the mind, higher than the mind is the intellect, higher than the intellect is the great Atman, higher than the Atman is the Unmanifested.
VIII Beyond the unmanifested is the all pervading and imperceptible Being (purusha). Bu knowing Him, the mortal is liberated and attains immoratality.
IX His form is not to be seen. No one can see Him with the eye. He is perceived by the heart, by the intellect and by the mind. They who know this become immortal.
X When the five organs of perception become still, together with the mind, and the intellect ceases to be active: that is called the highest state.
XI This firm holding back of the senses is what is known as Yoga. Then one should become watchful, for Yoga comes and goes.
XII He cannot be attained by speech, by mind, or by the eye. How can That be realized except by him who says “He is”?
XIII He should be realized as “He is” and also as the reality of both (visible and invisible). He who knows Him as “He is, to him alone His real nature is revealed.
XIV When all desires dwelling in the heart cease, then the mortal become immortal and attains Brahman here.
XV When all the ties of the heart are cut as under here, then the mortal becomes immortal. Such is the teaching.
XIV There are a hundred and one nerves of the heart. One of them penetrates the center of the head. Going upwards through it, one attains immortality. The other (hundred nerve-course) lead, in departing, to different worlds.
XVII The purusha, the inner self, of the size of the thumb, is ever seated in the heart of all living beings. With perseverance man should draw Him out from his body as one draws the inner stalk from the a blade of grass. One should know him as pure and deathless, as pure and deathless.
XVIII Thus Nachiketas, having acquired this wisdom taught by the Ruler of Death, together with all the rules of Yoga, become free from impurity and death and attained Brahman (the Supreme). So also will it be with another who likewise knows the nature of the Self.
Peace Chant
May He (the Supreme Being) protect us both. May He be pleased with us. May we acquire strength. May our study bring us illumination. May there be no enmity among us.
OM! PEACE! PEACE! PEACE!The four upanishad's in ebook download

Lord Isa Upanishad: Message In Upanishads

IsaUpanishad
Peace Chant
Om! That (the Invisible-Absolute) is whole; whole in this (the visible phenomenal ) from the Invisible whole comes forth the visible whole. Though the visible whole has come out from that Inisible, whole, yet the whole remains unaltered.
OM! Peace Peace! Peace!
I All this, whatsoever exists in the universe, should be covered by the Lord. Having renounced (the unreal), enjoy (the Real). Do not covet the wealth of any man.
II If one should desire to live in this world a hundred years, one should live performing Karma (righteous deeds). Thus thou mayest live; there is no other way. By doing this, Karma (the fruits of thy actions) will not defile thee.
III After leaving their bodies, they who have killed the Self go to the worlds of the Asuras, covered with blinding ignorance.
IV That one, though motionless, is swifter than the mind. The senses can never overtake. It, for Iit ever goes before. Though immovable, It travels faster than those who run. By It the all-prevading air sustains all living beings.
V It moves and It moves not. It is far and also It is near. It is within and also. It is without all this.
VI He who sees all being in the self and the self in all beings, he never turns away from It (the self).
VII He who perceives all being as the Self for him how can there be delusion or grief, when he sees this oneness (everywhere)?
VIII He (the self) is all-encircling, resplendent, bodiless, spotless, without sinews, pure, untouched by sin, all seeing, all knowing transcendent, self-existent; He has disposed all things duly for eternal years.
IX They enter into blind darkness who worship Avidya (ignorance and delusion) ; they fall, as it were into greater darkness who worship Vidya (knowledge)
X By Vidya one end is attained; by Avidya another. Thus wer have heard from the wise men who taught this.
XI He who knows at the same time both Vidya and Avidya, crosses over death by Avidya and avvains immorality through Vidya.
XI He who knows at the same time both Vidya and Avidya, crosses over death by Avidya and attain immortality through Vidya.
XII They fall into blind darkness who worship the Unmanifested and they fall into greater darkness who workshop the manifested.
XIII By the worship of the Unmanifested one end is attained, by the worship of the manifested, another. Thus we have heard from the rise men who taught us this.
XIV He who knows at the same time both the unmanifested (the cause of manifestation) and the destructible or manifested, he crosses over death through knowledge of the destructible and attains immorality through knowledge of the First Cause (Unmanifested).
XV The face of Truth is hidden by a golden disk. O Pushan (Effulgent Being)! Uncover (Thy tace) that I, the worshipper of Truth, may behold three.
XVI O Pushan O Sun, slole traveler of the heavens, controller, of all, son of Prajapati, withdraw They rays and gather up Prajapati, withdraw. They rays and gather up. Thy buring effulgence. Now through Thy Grace I behold Thy blessed and glorious form. The purusha (Effulgent Being) who dwells within Thee, I am He.
XVII May my life-breath go to the all pervading and immortal Pradna, and let this body be burned to ashes. Om! O Mind, remember they deeds! O mind remember, remember thy deeds! Remember!
XVIII O Agni (Bright Being)! Lead us to blessedness by the good path. O Lord! Thou knowest all over deeds, remove all evil and delusion from us. To Thee we offer our prostrations and supplications again and again.
Here end this Upanishas.
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Lord Eesaavasya Upanishad: Message In Upanishads

Eesaavasya Upanishad is the first among the 108 Upanishads. It is the only Upanishad which is the part of Veda. It is the 40th chapter of Sukla Yajurveda Samhitha. It has 18 mantras which communicates the most important essence of sanathana dharma in full. The number 18 attained importance from the 18 messages which include all the knowledge
Poornamatha poornamitham pooranaath poornmudachyathe poornasya poorna maadaaya poornameva avasishythe
The santhi manthra: Om ! The omnipotent omnipresent divine power is the poornam/ whole, this universe which is seen is also whole, the whole comes out of the whole, even then the whole remins as the whole.
1. All these whatsoever exists in this universe is the manifestation and manipulation of the divinity. All whatever is seen here is the product and various forms of that divinity itself. Do not grab from others, but get yourselves satisfied with what you have.
2. Live yourself by performing your dharma and karma for hundred years in this world. The only pathway for the happy life is performing the dharmic karma bestowed upon each individuals, nothing else is to be done.
3. Always the world is being lead by the demonic forces which is the darkest world created by the evil work. The people, who themselves get entrapped into the evil deeds/action lead themselves into this demonic world covered with blinding darkness.
4. Even though the absolute appears as motionless, it travels faster than the mind. The senses cannot overtake that one, but it never goes before anything. Though it is immovable by itself. It travels faster than any other thing which travels. By this absolute Brahmam all the universe is filled/covered.

5. But the absolute truth of Brahmam is the one which is motionless, but it is swifter than all other materials which move. That is present in the farthest of this universe and also present nearest. It is present inside everyone and also outside everything/ everyone.
6. He who can experience the life force which is present in self, also present in all others . And also the same force present in all others is also present in self , He himself becomes ‘that’ and will never turns away from ‘ that’.
7. He who perceives all living being as self and also self in all living beings, how can there be selfishness and delusion when he experiences the oneness and unity in everything.?
8. The absolute divine power / Brahmam is the one which fills the universe, it is formless, bodiless, colorless, shapeless, sinless, pure, all seeing, all knowing , transcendent , self energizing, self existing without birth and death, it is also timeless .
11. (Read this mantra first and then the 9th and 10th mantra). There are two type of knowledge, the eternal experienceable spiritual knowledge known as vidya and the external experiementable scientific knowledge known as avidya. Use the avidya for overcoming the problems/ pains in this life and use the vidya for attaining permanent mental peace and immortality. Hence integrate the science and spirituality
12. (One should know that there are two types of knowledge, the one which is spiritual known as vidya and the other one scientific known as avidya.) Those who think that avidya can solve all human problems, lead themselves into blinding darkness and also those who think that through, the spiritual pathway vidya , one can solve all the problems they are also leading themselves into the same darkness.

13. By vidya one attains one aspect of the life and by avidya another aspect of life is attained. - They are spiritual attainments/ achievements and the other physical attainments/ achievements.
14 (read this first and then 12th and 13th mantra) One should know that there are two types in everything. The one which is permanent / unchangeable and the other one which always changes. The one unchangeable is known as sambhoothi (the one which can neither be created nor be destroyed =energy and fundamental particles) and the changeable is known as asambhoothi ( which are changeable / vinasam) all that what we see . Use the asabhoothi aspect for solving the problems in the worldly life and use the sambhoothi for attaining immortality or permanent peace in life .
15. (There are two type of worship or two type of divinity known as samboothi and asambhoothi.) Those who think that worshipping through the first/ one method of samboothi, will enter into blinding darkness and also those who follow the other pathway of asmbhoothi, will also enter into the same darkness. Hence integrate both the methods.
16. Through the pathway of sambhoothi one can attain one aspect in the life and through the other method one can attain the second aspect . hence integrate both the pathways.
17. The face /surface of the satyam ( satyam = truth +fact +essence) is covered with a golden cover. Oh pooshan /Sun remove that cover and pour your light/ knowledge so that we can see that truth with our own eyes. Let me know that the satyam/ truth existing is also the same which is present in me and in the universe itself also.
18. Oh. Sun, the traveler of the universe and giver of light to one and all celestial bodies, Through your fantastic glorious light rays , let me see the glorious and blessed form of the controller / guide of the universe, which is present in the universe, in an atom and also in me + in all living beings.

19. This human body (of mine) is composed of vayu /air, agni /fire, amrutha chaitanya/ immortal life force/ prajna/ soul, and let when this body turns into ash, oh mind remember the past of you and what you have done in the past, remember the present where you are lying and your status in the future what you are going to become ! Remember ! Remember! Remember ( your past, present and future when lying on the pyre)
19. Oh God agni / fire (agni deva ) lead us through the most glorious pathway of dharma and the pathway of goodness ,Oh agni remove the evil from within us. To you, Oh agni we offer our prostrations again and again….lead us through the dharmic pathway. The pathway of dharma
Our salutation to you always Om saanthi santhi saanthi
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Lord Svetasvataraupanisad: Message In Upanishads

S'VETAS'VATARA UPANISAD
THE PEACE INVOCATION
Om. All those that are invisible are filled by Brahman, all those that are visible are also fully permeated by Brahman. The whole universe has come out of the whole Brahman. Brahman is still full, although the whole universe has come out of it.
Oh gods, with our ears may we hear what is auspicious. With our eyes may we see what is auspicious, o ye worshipful ones. May we enjoy the life allotted to us by the gods, offering to them the activities of our strong limbs and body as a life‐long praise.
May Brahman protect us both together. May he nourish us both together. May we both work together with great energy. May our study be vigorous and effective. May we not hate each other.
Om Peace ! peace! Peace!

S’VETAS’VATAROPANISAD
CHAPTER ONE
Students of Brahman (i.e. the Vedas) discuss (among themselves): What is the cause? (Is it) Brahman? Whence are we born? Why do we live? Where is our final rest? Under whose orders are we, who know the Brahman, subjected to the law of happiness and misery?
Time, nature, law, chance, matter, energy, intelligence‐neither these, nor a combination of these, can bear examination because of their own birth, identity and the existence of the self. The self also is not a free agent, being under the sway of happiness and misery.
Practicing the method of meditation, they realized that Being who is the God of religion, the self of philosophy and the Energy of science; who exists as the self‐luminous power in everyone; who is the source of the intellect, emotions and will; who is one without a second; who presides over all the causes enumerated above, beginning with time and ending with the individual soul; and who had been incomprehensible because of the limitations of their own intellect.
We think of Him as the universe resembling a wheel which has one felly with a triple tyre, sixteen extremities, fifty spokes, twenty counter‐spokes and six sets of eight; which is driven along three different roads by means of a belt that single yet manifold; and which each revolution gives rise to two.
We think of Him (in His manifestation as the universe) who is like a river that contains the waters of five streams; that has five big turnings due to five causes; that has the five Pranas for the waves, the mind‐ the basis of five‐fold perception – for the source, and the five‐fold misery for its rapids; and that has five whirlpools, five branches and innumerable aspects.
In this infinite wheel of Brahman, in which everything lives and rests, the pilgrim soul is whirled about. Knowing the individual soul, hitherto regarded as separate, to be itself the Moving Force, and blessed by Him, it attains immortality.

This is expressly declared to be the Supreme Brahman. In that the triad. It is the firm support, and it is the imperishable. Knowing the inner essence of this, the knowers of Veda become devoted to Brahman, merge themselves in It, and are released from birth.
The lord supports this universe, which consists of a combination of the perishable and the imperishable, the manifest and the unmanifest. As long as the self does not know the Lord, it gets attached to wordly pleasures, and is bound; but when it knows Him, all fetters fall away from it.
The conscious subject and the unconscious object, the master and the dependent, are both unborn. She too, who is engaged in bringing about the relation of the enjoyer and the enjoyed (or between these two), is unborn. When all these three are realized as Brahman, the self becomes infinite, universal and free from the sense of agentship.
Matter is perishable, but God is imperishable and immortal. He, the only God, rules over the perishable matter and individual souls. By meditating on him, by uniting with Him, and by becoming one with Him, there is cessation of all illusion in the end.
With the knowledge of God, all fetters fall off. With the waning of ignorance, birth and death cease. Going beyond the consciousness of the body by meditating on Him, one reaches the third state, viz., the universal lordship. All his desires are satisfied, and he becomes one without a second.
This is to be known as externally existing in one’s own self. Indeed, there is nothing to be known beyond this. As a result of meditation, the enjoyer, the enjoyed and the power which brings about the enjoyment‐all are declared to be three aspects of Brahman.
Fire is not perceived in its cause, the fire stick, till it is ignited by percussion. The subtle essence of fire, nevertheless, is not absent in the stick; for fire can be obtained from the source, the fire‐stick by striking again. (The state of the Atman before and after realization) is like that of fire (before and after percussion). By meditating on the Pranava, the Atman is perceived manifestly in the body, (but it was there in a latent state even before realization).
Making one’s own body the lower piece of wood, and the Pranava the upper piece of wood, and practicing churning in the form of meditation, one should realize God as one would find out something hidden.
As oil in the sesame seeds, as butter in curds, as water in underground springs, as fire in wood, even so this Self is perceived in the self. He who, by means of truthfulness, self‐control and concentration, looks again and again for this Self, which is all‐pervading like butter contained in milk, and which is rooted in self‐knowledge and meditation,‐ he becomes that Supreme Brahman, the destroyer of ignorance.
CHAPTER TWO
First harnessing the mind and the senses with a view to realize the truth, and then having found out the light of the fire, the Evolving Soul brought itself out of the earth.
With our minds controlled so as to manifest the self‐luminous Immanent Soul, we shall vigorously endeavour for the attainment of supreme bliss.
Controlling the heaven‐aspiring senses with the help of the mind and the intellect, the Immanent Soul so regenerates them as to enable them to manifest the self‐luminous Infinite Light.
Great is the glory of the Immanent Soul who is all‐pervading, all‐knowing, infinite and self‐luminous. Only those rare few who know, undergo the necessary discipline and spiritual practices. The wise do, indeed, control the activities of the intellect, and practice meditation and concentration.
Following only in the footsteps of the wise, I merge you both in the ancient Brahman by continued meditation. May the Glorious One manifest himself! May the sons of Immortal Bliss hearken to me‐even they who occupy celestial regions!
Where fire is churned out, where air is controlled, where Soma juice overflows, ‐ there the mind attains perfection.
Attaining whom thou destroyest the source and no more troubled by the results of past actions‐to that ancient Brahman be thou devoted through the Prime Cause, the Immanent Soul.
Placing the body in a straight posture, holding the chest, throat and head erect, and drawing the senses and the mind into the heart, the knowing one should cross over all the fearful currents by means of the raft of Brahman.

Controlling the senses with an effort, and regulating the activities in the body, one should breathe out through the nostrils when the vital activities become gentle. Then the knowing one, without being in the least distracted, should keep his hold on the mind as on the reins attached to restive horses.
One should perform one’s exercises in concentration, resorting to caves and such other pure places helpful to its practice‐places where the ground is level without pebbles, and the scenery pleasing to the eyes; where there is no wind, dust, fire, dampness and disturbing noises.
Forms that appear like snow, smoke, sun, wind, fire. Fire‐fly, lightning, crystal and moon, precede the manifestation of Brahman in Yoga practice.
When the fivefold perception of Yoga, arising from (concentrating the mind on) earth, water, light, air and either, have appeared to the Yogin, then he has become possessed of a body made of the fire of Yoga, and he will not be touched by disease, old age or death.
It is said that the first signs of entering Yoga are lightness of body, health, thirstlessness of mind, clearness of complexion, a beautiful voice, an agreeable odour and scantiness of excretions.
Just as the same metal disc, which was stained by dust before, shines brilliantly when cleaned, so the embodied being, seeing the truth of Atman, realizes oneness, attains the goal, and becomes sorrowless.
When the Yogin realizes the truth of Brahman, through the perception of the truth of Atman in this body as a self‐luminous entity, then, knowing the Divinity as unborn, eternal and from all the modifications of Prakrti, he is freed from all sins.

This divinity pervades all directions in their entirety. He is the first‐born (Hiranyagarbha). He has entered into the womb. He alone is born, and is to be born in future. He is inside all persons as the Indwelling Self, facing all directions.
Salutations to the Divinity who is in the fire, who is in the water, who is in the plants, who is in the trees, who has pervaded the whole universe.
CHAPTER THREE
It is the self‐same One who exists alone at the time of creation and dissolution of the universe, that assumes manifold powers and appears as the Divine Lord by virtue of Hits inscrutable power of Maya. He it is that protects all the worlds and controls all the various forces working therein. Those who realize this Being become immortal.
He who protects and controls the worlds by His own powers, He – Rudra – is indeed one only. There is no one beside Him who can make Him second. O men, He is present inside the hearts of all beings. After projecting and maintaining all the words, He finally withdraws them into Himself.
Though God, the creator of heaven and earth, is one only, yet He is the real owner of all the eyes, faces, hands, and feet in this universe. It is He who inspires them all to do their respective duties in accordance with the knowledge, past actions and tendencies of the various beings (with whom they appear to be associated).
May He, who created the gods and support them; who is the origin also of the cosmic soul; who confers bliss and wisdom on the devoted, destroying their sins and sorrows, and punishing all breaches of law;‐ may He, the great seer and the lord of all, endow us with good thoughts.
O Lord, who blesses all creatures by revealing the Vedas, deign to make us happy by Thy calm and blissful self, which roots out terror as well as sin.
O revealer of the Vedic truths, deign to make propitious that arrow which Thou holdest in Thy hand for shooting at somebody. O protector of devotees, do not destroy that benign personal form of Thine which has manifested as the universe.
Higher than this Personal Brahman in the infinite Supreme Brahman, who is concealed in all beings according to their bodies, and who, though remaining single, envelops the whole universe. Knowing Him to be the Lord, one becomes immortal.
I have realized this Great Being who shines effulgent like the sun beyond all darkness. One passes beyond death only on realizing Him. There is no other way of escape from the circle of births and deaths.
There is naught higher than or different from Him; naught greater or more minute than Him. Rooted in His own glory He stands like a tree, one without a second and immovable. By that Being the whole universe is filled.
That Being is far beyond this world, is formless and free from misery. They who know this become immortal. But all others have indeed to suffer misery alone.

Therefore, that Divine Lord, being all‐pervading, omnipresent and benevolent, dwells in the hearts of all beings, and makes use of all faces, heads and necks in this world.
This Self is indeed the mighty Lord. He is the imperishable (internal) light that controls everything. He guides the intellect of all beings so as to enable them to gain that extremely pure state (of Mukti).

Assuming the form of the size of a thumb, by virtue of intellect, emotion, imagination and will, the Infinite Being dwells in the hearts of creatures as their inner self. Those who realize this become immortal.
That infinite being has a thousand heads, a thousand eyes and a thousand feet enveloping the whole universe on all sides. He exists beyond ten fingers.

That which is, that which was, and that which is yet to be‐all this is nothing but this Infinite Being. Though He grows beyond His own nature into the form of the objective universe, He still remains the lord of immortality.
With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, That exists, pervading everything in the universe.

They realize Him as shining by the functions of all the senses, as the lord of all, the ruler of all, the refuge of all and the friend of all.
It is He who resides in the body, the city of nine gates. He is the soul that sports in the outside world. He is the master of the whole world, animate and inanimate.
Without hands and feet He goes fast and grasps; without eyes he sees; without ears He hears. He knows whatever is to be known, yet there is none who knows Him. They say He is the foremost, the great Infinite Being.
Subtler than even the subtlest and greater than the greatest, the Atman is concealed in the heart of the creature. By the grace of the Creator, one becomes free from sorrows and desires, and then realizes Him as the great Lord.
I know this undecaying primeval Immanent Self of all, who is omnipresent because of His all‐pervasiveness, and whom the expounders oh Brahman declare to be eternally free from birth.
CHAPTER FOUR
May that Divine Being, who, though Himself colorless, gives rise to various colors in different ways with the help of His own power, for His own inscrutable purpose, and who dissolves the whole world in Himself in the end,‐ may He endow us with good thoughts!
That itself is the fire, That is the sun, That is the air, That is the moon, That is also the starry firmament, That is the Brahman, That is the waters, That is Prajapati.
Thou art the woman, Thou art the man, Thou art the youth and the maiden too. Thou art the old man who totters along, leaning on the staff. Thou art born with faces turned in all directions.
Thou art the dark blue butterfly, and the green parrot with red eyes. Thou art the thunder‐cloud, the seasons and the oceans. Thou art without beginning, and beyond all time and space. Thou art He from whom all the worlds are born.

There is a single Female of red, white and black colors, who is unoriginated, and who produces numerous offsprings resembling herself. By her side lies one unborn Male out of attachment for her, while another Male, also unoriginated, forsakes her after having enjoyed her.
Two birds of beautiful plumage, who are inseparable friends, reside on the self‐same tree. Of these, one eats the fruits of the tree with relish while the other looks on without eating.
Sitting on the same tree the individual soul gets entangled and feels miserable, being deluded on account of his forgetting his divine nature. When he sees the other, the Lord of all, whom all devotees worship, and realizes that all greatness is His, then he is relieved of his misery. Of what avail are the Vedas to him who does not know that indestructible, highest Ethereal Being, in whom the gods and the Vedas reside? Only those who know That are satisfied.

The Lord of Maya projects the Vedas, sacrifices, spiritual practices, past and future, religious observances, all that the Vedas declare, and the whole world including ourselves. The other, again, is bound by Maya in this.
Know then that Nature is Maya, and that the great God is the Lord of Maya. The whole world is filled with beings who from His parts.
One attains infinite peace on realizing that self‐effulgent Adorable Lord, the bestower of blessings, who, though one, presides over all the various aspects of Prakrti, and in whom this universe dissolves, and in whom it appears in manifold forms.
May He, who created the gods and supports them; who witnessed the birth of the cosmic soul; who confers bliss and wisdom on the devoted, destroying their sins and sorrows, and punishing all breaches of law;‐ may He, the great seer and the lord of all, endow us with good thoughts!
Let us offer our worship with oblations to that blissful Divine Being who is the lord of the Devas, who governs the bipeds and the quadrupeds and in whom the worlds rest.
One attains infinite peace when one realizes that Blissful One who is subtler than the subtlest, who creates the world in the midst of chaos, who assumes various forms, and who is the only one that encompasses the universe.
He alone is the protector of the world at the proper time. He is the lord of the universe hidden in all creatures. In Him the divine sages and the gods merge themselves. Realizing Him thus, one cuts asunder the fetters of death.

One is released from all fetters on realizing the Blissful One who encompasses the world, and who hides Himself in all beings in an extremely subtle form as the essence finer than ghee.
This Divinity, who created the universe and who pervades everything, always dwells in the hearts of creatures, being finitized by emotions, intellect, will and imagination. Those who realize this become immortal.
When ignorance is dispelled, there is neither day nor night, neither being nor non‐being. There is only that Auspicious One who is imperishable, and who is worthy of being adored by the creator. From Him has proceed the ancient wisdom.
No one can grasp Him above, or across, or in the middle. There is none equal to Him whose name is great glory.

His form does not stand within the range of senses. No one perceives Him with the eye. Those who know Him through the faculty of intuition as thus seated in their heart, become immortal.
Some, being afraid, approach Thee, thinking that Thou art the unborn. O Rudra, deign to protect me with that benevolent face of Thine.
Injure us not in respect of children, grand‐children and life, nor in respect of cows and horses. Do not destroy our heroes in Thy anger, O Rudra. We invoke Thee always with offerings.
CHAPTER FIVE
Ignorance leads to the perishable. Wisdom leads to immortality. Entirely different from these is he, the imperishable, infinite, secret, Supreme Brahman, in whom exists wisdom as well as ignorance, and who governs them both.
He alone presides over Nature in all aspects, and controls every form and every cause of production. He witnesses the birth of the first born seer of golden color and nourishes him with wisdom.
Differentiating each genus into its species, and each species into its members, the Supreme Being withdraws them once more into their own ground. Again, bringing forth the agents of creation, the Great Self holds sway over them all.

Just as the sun shines lighting up all space above, below and across, even so does that one adorable God, the repository of all goodness and greatness, preside over everything that has the nature of a cause.
He who is the one source of the world brings out everything out of His own Nature, and leads creatures to perfection according to their deserts, and endows each being with its distinguishing characteristic. Thus he presides over the whole universe.
He lies hidden in the Upanisads, which form the essence of the Vedas. Him the Hiranyagarbha knows as the source of himself and the Vedas. Those gods and seers who realized Him in former days became identified with Him, and verily became immortal.
Only he who gets attached to the pleasurable qualities of things does work for the sake of its fruits, and enjoys the fruits of his own deeds. Though really the master of the senses, he becomes bound by the three Gunas, and assuming various forms, wanders about through the three paths as a result of his own deeds.
Subtle as the point of a good, and pure, effulgent and infinite like the sun, He alone is seen assuming as another the size of a thumb on account of the finiteness of the heart (in which He appears), and associating Himself with egoism and Sankalpa on account of the limitations of the intellect.
That individual soul is as suitable as a hair‐point divided and sub‐divided hundreds of times. Yet he is potentially infinite. He has to be known.
He is neither female, nor male, nor neuter. Whatever body he assumes, he becomes identified with that.
By desire, contact, sight and delusion, the embodied soul assumes successively various forms in various places according to his deeds, just as the body grows nourished by showers of food and drink.
The embodied self chooses many forms, gross and subtle, based on the qualities belonging to himself, to the actions, and to the mind. The cause of their combination is found to be still another.
Realizing Him who is without beginning or end, who creates the cosmos in the midst of chaos, who assumes many forms, and who alone envelopes everything, one becomes free from all fetters.
That Supreme Divinity who created both Life and Matter, who is the source of all arts and sciences, who can be intuited by a pure and devoted mind‐realizing Him, the blissful, the incorporeal and the nameless, one is freed from further embodiment.
CHAPTER SIX
Some deluded thinkers speak of Nature, and others of time, as the force that revolves this wheel of Brahman. But really all this is only the glory of God manifested in the world.
It should be known that energy assumes various forms such as earth, water, light, air and either at the command of Him who is the master of Gunas and the maker of time, who is omniscient, who is Pure Consciousness itself, and by whom all this is ever enveloped.
After setting the creation in motion and withdrawing Himself from it, He unites the principle of Spirit with the principle of Matter‐with one, with two, with three and with eight‐through the mere instrumentality of time and their own inherent properties.

He gives the start to the creation associated with the three Gunas of Nature, and orders all things. Again, in the absence of Gunas, He destroys all created objects, and after destruction, remains aloof in His essence.
By previously meditating as seated in one’s own heart, on that Adorable Being who appears as the universe, and who is the true source of all creatures, He can be perceived even though He is the primeval cause of the union (of Spirit with Matter), as well as the partless entity transcending the three divisions of time.
Knowing Him who is the origin and dissolution of the universe‐the source of all virtue, the destroyer of all sins, the master of all good qualities, the immortal, and the abode of the universe‐as seated in one’s own self, He is perceived as different from, and transcending, the tree of Samsara as well as time and form.

May we realize Him‐ the transcendent and adorable master of the universe‐who is the supreme lord over all the lords, the supreme God above all the gods, and the supreme ruler over all the rulers.
He has nothing to achieve for Himself, nor has He any organ of action. No one is seen equal or superior to Him. His great power alone is described in the Vedas to be of various kinds, and His knowledge, strength and action are described as inherent in Him.
No one in the world is His master, nor has anybody any control over Him. There is no sign by which He can be inferred. He is the cause of all, and the ruler of individual souls. He has no parent, nor is there any one who is His lord.
May the Supreme Being, who spontaneously covers Himself with the products of Nature, just as a spider does with the threads drawn from its own navel, grant us absorption in Brahman!
God, who is one only, is hidden in all beings. He is all‐pervading, and is the inner self of all creatures. He presides over all actions, and all beings reside in Him. He is the witness, and He is the Pure consciousness free from the three Gunas of Nature.
Those wise men, who ever feel in their own hearts the presence of Him who is the one ruler of the inactive many, and who makes the one seed manifold‐to them belongs eternal happiness, and to none else.
He is the eternal among the eternals, and the intelligent among all that are intelligent. Though one, He grants the desires of the many. One is released from all fetters on realizing Him, the cause of all, who is comprehensible through philosophy and religious discipline.
The sun does not shine there; neither the moon, nor the stars. There these lightnings shine not,‐how then this fire? Because He shines, everything shines after Him. By His light all this shines.
The one destroyer of ignorance in the midst of this universe, He alone is the fire which is stationed in water. Realizing Him alone one overcomes death. There is no other path for emancipation.
He is the creator of everything as well the knower of everything. He is His own source, He is all‐knowing, and He is the destroyer of time. He is the repository of all good qualities, and the master of all sciences. He is the controller of Matter and Spirit, and the lord of the Gunas. He is the cause of liberation from the cycle of birth and death, and of bondage which results in its continuance.

He is the soul of the universe, He is immortal, and He is the rulership. He is the all‐knowing, the all‐pervading, the protector of the universe, the eternal ruler. None else is there efficient to govern the world eternally.
Who at the beginning of creation projected Brahma (Universal Consciousness), who delivered the Vedas unto him, who constitutes the supreme bridge of immortality, who is partless, free from actions, tranquil, faultless, taintless, and resembles the fire that has consumed its fuel,‐seeking liberation I go for refuge to that Effulgent One, whose light turns the understanding towards the Atman.

Only when men shall roll up the sky like a skin, will there be an end of misery for them without realizing God.
Himself realizing Brahman by the power of self‐control and concentration of mind, as well as by the grace of God, the sage S’vetas’vatara expounded well to the highest order of Sannyasins, the truth of that supremely holy Brahman resorted to by all the seers.
This highest mysticism, expounded in the Vedanta in a former age, should not be taught to one whose passions have not been subdued, nor to one who is not a worthy son, nor to an unworthy disciple.
These truths, when taught, shine forth only in that high‐souled one who has supreme devotion to God, and an equal degree of devotion to the spiritual teacher. They shine forth in that high‐souled one only.
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