About Me
- GOPINATH M BLOGS
- An ENT Surgeon running my own Clinic since 1989 at Kodakara, Thrissur.
Friday, January 31, 2014
'RAMANA MAHARSHI' ON 'SELF-INQUIRY' (WHO AM I?)
MORE TALKS WITH RAMANA MAHARSHI
Date: 16.9.42 Time: 10.15 A.M.
When I entered the hall a discussion was going on about self-inquiry. Bhagavan was in his usual posture with adorable countenance. A frequent visitor said:
Bhagavan has said that Self-Inquiry is simple, direct and effective. Though I try to follow the same I cannot say I have understood it. I put the question 'Who am I?' but there is no proper response from within. However, I am getting a sort of stillness.
Bhagavan: "How can you get the answer in words? It is not a regular mental inquiry to elicit a concrete answer. It is only a tool to direct the mind back to its source."
Visitor: Yes, I follow. But the result is not clear to me. There is a short-stillness which does not last.
Bhagavan: You should be steadfast in sadhana. By repeating the process you fix attention on the ego. the 'I'- thought. Whenever the doubt arises repeat the process and make the inquiry. Try to reach the source of the ego. Once you reach the source, by one-pointed effort, your peace will not be disturbed.''
NN RAJAN
Date: 16.9.42 Time: 10.15 A.M.
When I entered the hall a discussion was going on about self-inquiry. Bhagavan was in his usual posture with adorable countenance. A frequent visitor said:
Bhagavan has said that Self-Inquiry is simple, direct and effective. Though I try to follow the same I cannot say I have understood it. I put the question 'Who am I?' but there is no proper response from within. However, I am getting a sort of stillness.
Bhagavan: "How can you get the answer in words? It is not a regular mental inquiry to elicit a concrete answer. It is only a tool to direct the mind back to its source."
Visitor: Yes, I follow. But the result is not clear to me. There is a short-stillness which does not last.
Bhagavan: You should be steadfast in sadhana. By repeating the process you fix attention on the ego. the 'I'- thought. Whenever the doubt arises repeat the process and make the inquiry. Try to reach the source of the ego. Once you reach the source, by one-pointed effort, your peace will not be disturbed.''
NN RAJAN
'UPADESA SARAM' The Essence of Instruction- RAMANA MAHARSHI
'Better than spells of meditation
Is one continuous current,
Steady as a stream,
Or downward flow of oil'.
Is one continuous current,
Steady as a stream,
Or downward flow of oil'.
'Better than viewing Him as Other,
Indeed the noblest attitude of all,
Is to hold Him as the ‘I’ within,
The very ‘I’.
'Abidance in pure being
Transcending thought through love intense
Is the very essence
Of supreme devotion'.
*WORDS OF WISDOM*- RAMANA MAHARSHI
The
mind is all. If the mind is active even solitude becomes like a market
place. There is no use closing your eyes. Close the mental eye and all
will be right.
*POINTS TO PONDER*- The all-pervading ,omnipresent and omnipotent reality 'GOD' is shining, in every body`s heart as 'Truth-Consciousness and Bliss'- as 'I-AM'- ness( I! I! I!). This 'I-AM-ness' is manifesting as the world outside. We shall "Hold on to this 'I-AM-ness , and become one with the world"~Swaathmaaraaman
'TRUTH IS ONE, PATHS ARE MANY' - 'MAHATHMA GANDHI'
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Through the pathless path of 'SELF-INQUIRY', We shall reach that pathless land of 'SAHAJA SAMADHI'.
OSHO Life Essentials Series
The watchfulness in the form of 'WHO am I', will result in 'Self-Realization' and 'Sahaja Samadhi'-Swaathmaaraaman
Boost P
Monday, January 27, 2014
*WORDS OF WISDOM*- Being is awareness. It cannot be experienced as an object, as a sensation or mental state because it is non-dual. We can only BE it. It is always available if we drop all thinking, wanting or any form of mental activity for a moment and rest as IT. A spacious stillness without content reveals itself. It is a quality that surpasses any other mental state. It brings immediately a distance and at the same a closeness to the mental 'objects' it contacts. That is why Sri Ramana often said that there is only ONE condition to be fulfilled: 'Summa iru!' - Be still! ~ RAMANA MAHARSHI
BEING IS KNOWING IS BLISS
You declared:
‘Ullaporol – that which exists, which gets the name ‘ullam’, is not a though-form’.
Praise be to you!
- ‘Upadesha Tiruvahal’ by Muruganar
Could there be a being-consciousness existing apart from That which eternally is? Since that reality exists in the Heart, free of thought, who could meditate upon that reality, called the heart? Know that to remain within the Heart, as it is, is truly to meditate upon it.
- Ulladu Narpadu, the Forty Verses on ‘That-which exists’
For knowing That which Is
There is no other knower.
Hence Being is Awareness
And we are all Awareness.
To know the Self is but to be the Self,
For It is non-dual.
In such knowledge
One abides as That.
- Upadesa Saram, verse 23, 26
This is a beautiful collection of verses about the unity of being, Sat, and awareness, called Chit. Being is awareness. It cannot be experienced as an object, as a sensation or mental state because it is non-dual. We can only BE it. It is always available if we drop all thinking, wanting or any form of mental activity for a moment and rest as IT. A spacious stillness without content reveals itself. It is a quality that surpasses any other mental state. It brings immediately a distance and at the same a closeness to the mental 'objects' it contacts. That is why Sri Ramana often said that there is only ONE condition to be fulfilled: 'Summa iru!' -Be still!
Thursday, January 23, 2014
*POINTS TO PONDER*-'RAMANA MAHARSHI'
'Realize the Self as the Self; in other words, 'Be the Self'. At one stage you will laugh at yourself for trying to discover the Self which is so self-evident. ~ Sri Ramana Maharshi
Tuesday, January 21, 2014
*POINTS TO PONDER* ~RAMANA MAHARSHI~ 'Who am I?
('Who Am I?': How will the mind become quiescent?)
By the inquiry ‘Who am I?’. The thought ‘Who am I?’ will destroy all other thoughts, and like the stick used for stirring the burning pyre, it will itself in the end get destroyed. Then, there will arise Self-realization.
~RAMANA MAHARSHI
LIVING BY THE WORDS OF 'BHAGAVAN RAMANA MAHARSHI- Go deeply into this feeling of ‘I’. Be aware of it so strongly and so intensely that no other thoughts have the energy to arise and distract you. If you hold this feeling of ‘I’ long enough and strongly enough, the false ‘I’ will vanish leaving only the unbroken awareness of the real, immanent ‘I’, consciousness itself.
Q: l am trying all the time to be constantly aware of ‘I-I'. I feel that this ‘I’ is a center from which I am looking at my personality and mind. I feel that the mind has come out of this center. Sometimes I feel that even this center should disappear. Is this correct?
AS: When one is in the center, the 'I am’, there is no coming in or going out. It is as it is. If you are not aware of it as it really is, it might appear to you that things are coming in or going out of this center. If you have the correct awareness of the center, the Heart, you understand that there is no coming or going, no movement and no change.
Q: Is it better to meditate for long periods of time or for short periods?
AS: Except when one is in the sleep state, the effort to meditate should continue always. Just like the river which is flowing constantly towards the sea, our awareness should flow without a
break. We should not have this concept that we should meditate at certain times. The meditation on the Self should continue while walking, working, eating, etc. It should be naturally flowing in all places at all times.
Q: How did this single, unbroken ‘I’ become the many different things and people that we see in the world?
AS: It didn’t. It always remains single and unbroken. Your defective vision and your misperceptions give you the impression that the one became the many. The Self has never undergone any change or transformation except in your imagination. When we identify ourselves with the body the mind, the one appears to become many. When one’s energy is diverted from the mind and the outside world towards the Self, the illusion of multiplicity fades away.
Go deeply into this feeling of ‘I’. Be aware of it so strongly and so intensely that no other thoughts have the energy to arise and distract you. If you hold this feeling of ‘I’ long enough and strongly enough, the false ‘I’ will vanish leaving only the unbroken awareness of the real, immanent ‘I’, consciousness itself.
TOTAL ABIDANCE- RAMANA MAHARSHI
A devotee asked, “How does the repetition of the name of God help Realization?”
Sri Bhagavan replied, “The original name is always going on spontaneously without any effort on the part of the individual. That name is aham – ‘I’. But when it becomes manifest it manifests as ahamkara – the ego. The oral repetition of the name leads one to mental repetition which finally resolves itself into the eternal vibration. The mind or the mouth cannot act without the Self.” Thereupon Sri Bhagavan told the following story:
TUKARAM, the great Maharashtra Saint, used to remain in samadhi in the day and sing and dance at night with large crowds of people. He always used to utter the name of Sri Rama.
Once he was answering the call of nature and also saying “Ram, Ram”. An orthodox priest was shocked at the uttering of the holy name by the saint when his body was not clean. Hence he reprimanded him and ordered him to be silent.
Tukaram said, “All right!” and remained mute. But at once there arose the name of Rama from every pore of Tukaram and the priest was horrified by the din. He then prayed to Tukaram, “Restrictions are only for the common people and not for saints like you.”
~RAMANA MAHARSHI
*WORDS OF WISDOM*-RAMANA MAHARSHI.
'People call me Maharshi and treat me like this. But I do not see myself as a Maharshi. On the other hand everyone is a Maharshi to me'.
Talks 258- RAMANA MAHARSHI
The 6th Zen Pariarch Hui Neng said:
"To the ordinary man, even Buddha is ordinary.
But to a Buddha, everyone is a Buddha."
'Self-Realization' is the sole remedy for all 'ills' of human life on earth- 'NISARGADATTA MAHARAJ'
'Self-Realization' is the sole remedy for all 'ills' of human life on earth. What I am telling you about the merging of the ‘I am’ with the Source is the real thing. As you progress and get established in 'Beingness' you will understand that you are above the dreaming and waking states, as these pertain only to your ‘I amness’. When the ‘I amness’ is not there, the tool required to observe is also not there. Once there is 'Self-Realization', the whole riddle is solved.
'NISARGADATTA MAHARAJ'
*WORDS OF WISDOM* - Dwell on the principle (‘I am’) of that state for a sufficiently long time. All the greatness, significance and magnificence of the entire world is dwelling in the principle ‘you are’ and ‘I am’ That is the prop and that itself is the greatness. There is no other remedy, no other path, except implicit faith and conviction in the Self- NISARGADATTA MAHARAJ'
*WORDS OF WISDOM*- In this knowledge ‘I am’ is the entire universe.'SELF' (Truth-Being-Existence- Consciousness and Bliss) is the lord of all manifestation.
'Being ness' is the lord of the universe, therefore, all the time, be with the lord of manifestation and all your problems and puzzles will be cleared. This knowledge that ‘I am’ makes perception possible, make it you own. Whatever you may want, just do this (abide in the ‘I am’) and you will have everything. In this knowledge ‘I am’ is the entire universe. Consciousness is the lord of all manifestation, only because of the body that we consider this consciousness as a bodily principle.
'NISARGADATTA MAHARAJ'
Monday, January 20, 2014
'Ganeshashtakam' {Octet on Ganesha} - We sing about and salute that Ganesa, About whom even the Vedas do not understand, And stop with searches with This is not, This is not, Who is the real form of that eternal truth, And who is the real form of that eternal joy.
'Ganesha Ashtakam'
Translated by P. R. Ramachander
Yatho anantha shakthir anathascha jeeva,
Yatho nirgunadha aprameyaa gunasthe,
Yatho bhathi saravam tridha bedha binnam,
Sada tham Ganesam namamo bhajama. 1
We sing about and salute that Ganesa,
From whose limitless power emerged countless beings,
From whose property less form emerged great qualities,
And from whose power the world is divided in to a triad.
Yathaschaviraseej jagath sarvametha,
Thadhabjasano viswgo viswagoptha,
Thandendradhayo deva sanga manushya,
Sada tham Ganesam namamo bhajama. 2
We sing about and salute that Ganesa,
From whom this entire universe emerged,
And from whom Brahma who sits on a lotus,
Vishnu who pervades the universe,
Shiva who can hide this universe,
Indra, other devas and men emerged.
Yatho vahni bhanu bhavo bhoor jalam cha,
Yatha sagaraschandrama vyoma vayu,
Yatha sthavara jangama vruksha sangha,
Sada tham Ganesam namamo bhajama. 3
We sing about and salute that Ganesa,
From whom, the fire, sun, Shiva earth and water emerged,
From whom ocean, moon and sky emerged,
And from whom stable and movable beings and trees emerged.
Yatho dhanava, kinnara yaksha sangha,
Yatha scharana varana swapadascha,
Yatha pakshi keeta yatho veerudasha,
Sada tham Ganesam namamo bhajama. 4
We sing about and salute that Ganesa,
From whom, the asuras, kinnaras and yakshas emerged,
From whom charanas, elephants and canines emerged,
And from whom birds, insects and creepers emerged.
Yatho budhir ajnananaso mumukshor,
Yatha sampadho bhaktha santhoshika syu,
Yatho vigna naso, yatha karya sidhi,
Sada tham Ganesam namamo bhajama. 5
We sing about and salute that Ganesa,
From whom wisdom and eternal knowledge
Which drives away ignorance emerged,
From whom wealth which pleases devotees emerged,
And by whom roadblocks are removed and,
Success in every action is attained.
Yatha puthra sampadhyatho, vanchithartho,
Yatho abhakthi vignasthadha anekaroopa,
Yatho soka mohaou yatha kama eva,
Sada tham Ganesam namamo bhajama. 6
We sing about and salute that Ganesa,
By whom child wealth and desires are granted,
By whom several forms of problems,
Are created for those who are not devotees,
And who creates sorrow, desire and passion.
Yatho anantha shakthi sasesho bhabhoova,
Dharadhararenakaroope cha shaktha,
Yatho anekadha swargalolka hi nana,
Sada tham Ganesam namamo bhajama. 7
We sing about and salute that Ganesa,
From whom Anantha gets his power to lift the earth,
Who can assume several different forms,
And from whom all the heavens were created.
Yatha veda vacho vikunta manobhi,
Sada nethinetheeti yatha gunanthi,
Para brahma roopam chidananda bhootham,
Sada tham Ganesam namamo bhajama. 8
We sing about and salute that Ganesa,
About whom even the Vedas do not understand,
And stop with searches with This is not, This is not,
Who is the real form of that eternal truth,
And who is the real form of that eternal joy.
Phala sruthi
(Results of reading)
Punarooche Ganadheesa stotramedath paden nara,
Trisandhyam tridinam thasya sarva karyam bhavishyathi. 9
If the man devoted to Lord Ganesa,
Reads this thrice a day for three days,
All his actions will meet with success.
Yo japeth ashtadivasam sloskashtakamidham shubham,
Ashta varam Chathurthyanthu so ashta Sidheravapnuyath. 10
He who reads this holy octet for eight days,
For eight weeks or chants it eight times,
On the fourth day of the moon’s phase,
Would make the eight occult powers his own.
Sa paden masa mathram thu, dasa varam dine dine,
Sa mochayed bandhagatham raja vadhyam na samsaya. 11
He who reads it ten times a day for one month,
Would be freed, even if punished with death by the king.
Vidhya kamo labed vidhyam, puthrarthi puthramapnuyath,
Vanchithaan labhathe sarvan, ekavimsathi varatha. 12
He who repeats it with devotion for twenty one weeks,
Would get knowledge if he desires and Would get children if he desires.
Yo japed paraya bhakthya gajanana paro nara,
Evamukthwa thatho devaschanthrdhanam gatha prabhu. 13
He who meditates with devotion on Ganesa,
Would get salvation and attain the rich world of the Lord.
Ganapathi Atharva Seersha is a part of Atharvana Veda. It is classified as an Upanishad and not as a chant. But this is considered universally as the greatest and most effective prayer addressed to Ganesa.
Ganapati Atharva Seersha
[From Atharvana Veda]
Translated by P. R. Ramachander
[Ganapathi Atharva Seersha is a part of Atharvana Veda. It is classified as an Upanishad and not as a chant. But this is considered universally as the greatest and most effective prayer addressed to Ganesa. I have used a small booklet giving meaning of this great prayer published by Om graphics and also write up and meaning given in Audarya fellowship and Mathra Online. This is also called Gana Upanishad or Ganapthi Seersha Upanishad,]
OM Namasthe Ganapathaye
Thwameva prathyaksham thathwamasi
Thwameva kevalam karthasi.
Thwameva kevalam Dharthasi
Thwameva Kevalam Harthasi
My Salutations to the Lord of Ganas,
You are the direct experience of you as me,
You are only the doer of all works, (creator)
You are only the bearer of all burdens, (one who looks after)
You are only the one who destroys(destroyer)
Thwameva sarvam khalvidam brahmasi,
Thwam sakshath athmasi nithyam.
You are the supreme God who conquers,
And you are the real imperishable soul.
Hritham Vachmi. Sathyam Vachmi.
Speak that which helps,
Speak only truth.
Ava thwam maam. Ava vaktharam.
Ava srotharam. Ava datharam.
Ava dhatharam, Ava noochana mava sishyam.
Ava paschathath Ava purasthath
Ava utharotharath. Ava dakshinathath.
Ava chordhwathath. Ava adharathath.
SArvatho maam pahi, pahi samanthath.
Protect me,Protect those who speak.
Protect those who hear. Protect those who make it pure,
Protect the giver, Protect me and my students.
Protect west. Protect east,
Protect north. Protect South,
Protect above. Protect below,
Protect me from everything from all directions.
Thwam vangmayathwam chin maya.
Thwam aananda mayathwam brahma maya.
Thwam sachidananda adwithiyosi.
Thwam prathyaksham brahmasi,
Thwam jnana mayo vijnana mayosi.
You are that which makes me speak.
You are filled with joy, filled with Brahmam.
You are the one without second truth, mind and bliss.
You are the Brahmam which is directly experienced.
You are filled with wisdom and filled with science.
Sarva Jagad idham thwatho jaayathe.
Sarva Jagad idham thwatha sthishtathi.
Sarva Jagad idham thwayee laya meshyathi.
Sarva jagad idham thwayee prathyethi,
Thwam bhoomir aapo analo anilo nabha.
Thwam chathwari vak padhani.
All the universe originates from you,
All the universe exists because of you.
All the universe finally mixes within you.
All the universe is nothing but you.
You are the earth, water fire, air and the sky,
You are the four types of speech and all the words.
Thwam gunathrayatheetha, thwam avastha thrayatheetha,
Thwam deha thrayatheetha, thwam kala thrayatheetha,
Thwam moola dhara sthitho aasi nithyam,
Thwam shakthi thrayathmaka,
Thwam yogino dhyayathi nithyam,
Thwam brahma thwam vishnusthwam,
Rudhrasthwam, indrasthwam, agnisthwam,
Vayusthwam sooryasthwam chandramasthwam,
Brahma bhoorbhuva swarom.
You are beyond Sathva, Rajas and Thamas,
You are beyond three types of experiences-waking, sleep and dream,
You are beyond the body states of Gross, subtle and casual,
You are beyond the three divisions of time-past, present and future,
You always and daily stay in mooladhara Chakra,
You are the three states of energy-creation, maintenance and destruction,
You are being daily meditated upon by sages,
Yo are Brahma, you are Vishnu, you are Shiva.
You are Indra, You are fire, you are wind.
You are the Sun, You are the moon,
You are all inclusive and all pervading.
Ganadhim poorvamucharya varnadhi thadanantharam,
Anuswara para thara. Ardhendhulasitham,
Tharena rhidham, yethathwa manu swaroopam,
Gakara poorva roopa, akaro Madhyama roopam,
Anuswaraschanthya roopam, bindhur uthara roopam,
Nadha sandhanam samhitha sandhi,
SAisha Ganesa vidhya ganaka rishi,
NIchrud gayathri chanda, Ganapathi devatha,
Om Gam ganapathaye Namah.
Ga is the first part, Na is the second part,
After that Um followed by a crescent dot,
Followed by the Om is the full form of the chant,
That is Ga first Aa in the middle,
This is followed by anu and ends with a dot,
When these sounds are merged you get the Manthra,
Ganaka is the sage for this knowledge of Ganesha,
The metere is Nischad Gayathri and god addressed is Ganapathi,
And the chant is 'Om Gam danapathaye Nama.'
Yeka danthaya vidmahe, vakrathundaya dheemahi,
Thano danthi prachodayath.
Om, Let me meditate on that one tusked God,
Oh, God with broken tusk, give me higher intellect,
And let the elephant faced one illuminate my mind.
Yethad adharva seersha yoadheethe,
Sa brahma bhoothaya kalpathe,
Sa sarva vignair bhadyathe,
Sa sarvatha sukhamedhathe,
Sa pancha maha papath pramuchyathe.
This is called the head of the Atharva veda,
It makes you capable of merging with God,
It removes all road blocks on your way,
It leads to permanent happiness, and pleasures,
It helps you out of the five great sins.
Sayamadhiyano dhivasa krutham papam nasyathi,
Pratharadhiyano rathrikrutham papam nasyathi,
Sayampratha prayunjano papo bhavathi,
Sarvathra dhyano apavignio bhavathi,
Dharmartha kama moksham cha vindathi.
Meditating it in the evening, removes sins committed in day time,
Meditating in the morning, removes the sins committed at night,
Meditating during evening and morning removes all sins committed,
Meditating on it always does never have any problems.
And you would get Dharma, wealth and salvation.
Idham adharvaseersha masishyaya na dheyam,
Yo yadhi mohad dhasyathi sa papeeyan bhavathi,
SAhasravarthanath yam yam kamam adheethe,
THam thamanena sadhayeth.
This adharva seersha should not be given, who is not a disciple,
He who gives it due to passion, becomes a great sinner,
Thousand times repetition helps one get all that one wishes to get.
Anena Ganapathim abhishanchathi sa vagmi bhavathi,
Chathurthyam sanan japathi sa vidhyavan bhavathi,
Ithyadharvana vakyam
Brahmadyavaranam vidhyath na vibhothi kadhachanethi.
He who gives ceremonial bath chanting this would become a master of words,
He who reads it with empty stomach on the fourth phase of moon becomes knowledgeable.
This which has been written in Atharvana Veda,
Makes gods like Brahma very dear to you,
And he who chants it becomes one with knowledge,
Yo dhurvankurai sa vaisravanopamo bhavathi,
Yo lajair yajathi sa yasovan bhavathi, sa medhavan bhavathi,
Yo modhaka sahasrena yajathi sa vanchitha phalam avapnothi,
Sa sajyasamibdhir yjathi sa sarva labeth sa sarva labeth.
He who worships with dhurva grass chanting this would become very rich,
He who worships with puffed rice chanting this, would become very famous,
He who worships with thousand modhakas would get all his desires fulfilled,
He who worships with fire sacrifice would get all that he wants.
Ashto brahmanan samyagra grahayithwaSoorya varchaswi Bhavathi,
Soorya grahe maha nadhyam prathi masam nidhou, va japthwa sidha manthro bhavathi,
Maha vignath pramuchathe Maha doshath pramuchyathe, maha apath pramuchyathe,
Sa sarva vidh bhavathi sa sarva vidh bhavathi sa yevam veda Ithyupanishad.
He who chants with eight Brahmins would get the effulgence of Sun God,
He who chants it during solar eclipse in the shores of great rivers or in front of Ganesa every month,would become the master of this manthra and all he tells would become true,
He would get rid of major road blocks,
He would get rid of great problems,
He would get rid of great dangers,
He would become greatly knowledgable, greatly knowledgable
This is the Veda and this is the Upanishad.
Om sahana avathu sahanou bhunakthu,
Saha veeryam karava vahai,
Thejaswinad adhethamasthu ma vidhishavahai.
Let both of us be protected,
Let both of us get food,
Let both of us do valorous deeds together,
Let this knowledge illuminate us,
Let this knowledge make us at peace.
Saturday, January 18, 2014
Highest Teachings in Instructions by 'Swami Sivananda'- Let the thought of God (Reality) keep away the thought of the world.
Highest Teachings in Instructions
by Swami Sivananda
1. Reduce your wants to the utmost minimum.
2. Adapt yourself to circumstances.
3. Never be attached to anything or anybody.
4. Share what you have with others.
5. Be ever ready to serve. Lose no opportunity. Serve with Atma Bhava.
6. Entertain Akarta and Sakshi Bhava.
7. Speak measured and sweet words.
8. Have a burning thirst for God-realization.
9. Renounce all your belongings and surrender yourself unto God.
10. Spiritual path is a sharp-edged razor path. A Guru is absolutely necessary.
11. Have great patience and perseverance.
12. Never leave the Abhyasa even for a day.
13. The Guru will only guide you. You should yourself tread the path.
14. Life is short. Time of death is uncertain. Apply yourself seriously to Yogic Sadhana.
15. Maintain daily spiritual diary and record correctly your progress and failures. Stick to resolves.
16. Do not complain that there is no time for Sadhana. Reduce sleep and tall talks. Stick to Brahmamuhurta.
17. Let the thought of God (Reality) keep away the thought of the world.
18. Forget the feeling that you are so and so-a male or a female-by vigorous Brahma Chintana.
19. Never postpone a thing for tomorrow if it is possible for you to do it today.
20. Do not boast or make a show of your abilities. Be simple and humble.
21. Be cheerful always. Give up worries.
22. Be indifferent to things that do not concern you.
23. Fly away from company and discussion.
24. Be alone for a few hours daily.
25. Give up greediness, jealousy and hoarding.
26. Control your emotions by discrimination and Vairagya.
27. Maintain equilibrium of mind always.
28. Think twice before you speak and thrice before you act.
29. Give up back-biting, criticizing and fault-finding. Beware of reaction.
30. Find out your own faults and weaknesses. See only good in others. Praise the virtues of others.
31. Forgive and forget the harm done by others. Do good to those who hate you.
32. Shun lust, anger, egoism, Moha and Lobha like a venomous cobra.
33. Be prepared to suffer any amount of pain.
34. Have a set of maxims always with you to induce Vairagya.
35. Treat sensual enjoyment as poison, vomited food, Vishta or urine. They cannot give you satisfaction.
36. Preserve your Virya carefully. Sleep always separately.
37. Revere ladies as Mother Divine. Root out the sex idea. Prostrate before all.
38. See God in every face, in everything.
39. Take to Sankirtan, Satsanga, prayer, when the mind is overpowered by lower instincts.
40. Face obstacles coolly and boldly.
41. Care not for criticism when you are in the right path. Yield not to flattery.
42. Respect rogues and scoundrels. Serve them.
43. Admit your faults plainly.
44. Take care of your health. Do not neglect daily Asanas and exercises.
45. Be active and nimble always.
46. Develop your heart by giving. Be extraordinarily charitable. Give more than one's expectations.
47. Desires multiply misery. Develop contentment.
48. Control the senses one by one.
49. Develop Brahmakara Vritti by repeated thinking.
50. Have a check over all your thoughts. Keep them pure and sublime.
51. Do not lose temper when anybody insults, taunts or rebukes you. It is a mere play of words and a variety of sounds.
52. Rest your mind in God and live in Truth.
53. Be up and doing in the path of perfection.
54. Have a definite aim in your life and proceed cautiously.
55. Benefits of Mouna are incalculable. Never give up this practice.
56. Four important means for passion to enter the mind are sound, touch, sight and thoughts. Be vigilant!
57. Have intimate connection with none but God. Mix little with others.
58. Be moderate in everything. Extremes are always dangerous.
59. Every day have self-analysis and introspection. Know the amount of your growth.
60. Give up curiosities in spiritual path. Conserve your energy and concentrate. Think little of food, body and relatives. Think more of Atman. You must realize in this very birth itself!
2. Adapt yourself to circumstances.
3. Never be attached to anything or anybody.
4. Share what you have with others.
5. Be ever ready to serve. Lose no opportunity. Serve with Atma Bhava.
6. Entertain Akarta and Sakshi Bhava.
7. Speak measured and sweet words.
8. Have a burning thirst for God-realization.
9. Renounce all your belongings and surrender yourself unto God.
10. Spiritual path is a sharp-edged razor path. A Guru is absolutely necessary.
11. Have great patience and perseverance.
12. Never leave the Abhyasa even for a day.
13. The Guru will only guide you. You should yourself tread the path.
14. Life is short. Time of death is uncertain. Apply yourself seriously to Yogic Sadhana.
15. Maintain daily spiritual diary and record correctly your progress and failures. Stick to resolves.
16. Do not complain that there is no time for Sadhana. Reduce sleep and tall talks. Stick to Brahmamuhurta.
17. Let the thought of God (Reality) keep away the thought of the world.
18. Forget the feeling that you are so and so-a male or a female-by vigorous Brahma Chintana.
19. Never postpone a thing for tomorrow if it is possible for you to do it today.
20. Do not boast or make a show of your abilities. Be simple and humble.
21. Be cheerful always. Give up worries.
22. Be indifferent to things that do not concern you.
23. Fly away from company and discussion.
24. Be alone for a few hours daily.
25. Give up greediness, jealousy and hoarding.
26. Control your emotions by discrimination and Vairagya.
27. Maintain equilibrium of mind always.
28. Think twice before you speak and thrice before you act.
29. Give up back-biting, criticizing and fault-finding. Beware of reaction.
30. Find out your own faults and weaknesses. See only good in others. Praise the virtues of others.
31. Forgive and forget the harm done by others. Do good to those who hate you.
32. Shun lust, anger, egoism, Moha and Lobha like a venomous cobra.
33. Be prepared to suffer any amount of pain.
34. Have a set of maxims always with you to induce Vairagya.
35. Treat sensual enjoyment as poison, vomited food, Vishta or urine. They cannot give you satisfaction.
36. Preserve your Virya carefully. Sleep always separately.
37. Revere ladies as Mother Divine. Root out the sex idea. Prostrate before all.
38. See God in every face, in everything.
39. Take to Sankirtan, Satsanga, prayer, when the mind is overpowered by lower instincts.
40. Face obstacles coolly and boldly.
41. Care not for criticism when you are in the right path. Yield not to flattery.
42. Respect rogues and scoundrels. Serve them.
43. Admit your faults plainly.
44. Take care of your health. Do not neglect daily Asanas and exercises.
45. Be active and nimble always.
46. Develop your heart by giving. Be extraordinarily charitable. Give more than one's expectations.
47. Desires multiply misery. Develop contentment.
48. Control the senses one by one.
49. Develop Brahmakara Vritti by repeated thinking.
50. Have a check over all your thoughts. Keep them pure and sublime.
51. Do not lose temper when anybody insults, taunts or rebukes you. It is a mere play of words and a variety of sounds.
52. Rest your mind in God and live in Truth.
53. Be up and doing in the path of perfection.
54. Have a definite aim in your life and proceed cautiously.
55. Benefits of Mouna are incalculable. Never give up this practice.
56. Four important means for passion to enter the mind are sound, touch, sight and thoughts. Be vigilant!
57. Have intimate connection with none but God. Mix little with others.
58. Be moderate in everything. Extremes are always dangerous.
59. Every day have self-analysis and introspection. Know the amount of your growth.
60. Give up curiosities in spiritual path. Conserve your energy and concentrate. Think little of food, body and relatives. Think more of Atman. You must realize in this very birth itself!
Essence of the 'Brihadaranyaka Upanishad' by 'Swami Sivananda'- Unseen He sees; unheard He hears; unthought, He thinks; unknown He knows.
Essence of the 'Brihadaranyaka Upanishad'
by Swami Sivananda
1.
The whole is all That. The whole is all this. The whole was born of the
whole. Taking the whole from the whole, what remains is the whole.
Om Peace, Peace, Peace!
Yajnavalkya-Maitreyi Samvada
2. Maitreyi, said Yajnavalkya, Verily, I am going away from this house into the forest, to enter another order of life; therefore, let me divide my property between you and Katyayani.
3. Maitreyi asked: My venerable Lord, if this whole world, with all its wealth, belonged to me, tell me, could I become immortal?
4. No, replied Yajnavalkya, Like the life of rich people will be your life. But there is no hope of obtaining immortality by wealth.
5. Maitreyi said: Of what use, then, would wealth be to me, if I did not become, thereby, immortal? Tell me, O venerable Lord, any means of attaining immortality, of which thou knowest.
6. Yajnavalkya replied: Thou art dear to me; thou speakest dear words. Come, sit down; I will explain it to thee.
7. Verily, not for the sake of the husband, is the husband dear; but for the sake of the Self is the husband dear.
8. Verily, not for the sake of the universe, the universe is dear; but for the sake of the Self is the universe dear.
9. Verily, the Self (Atman) is to be seen, heard, reflected and meditated upon. When one sees, hears, reflects and knows the Self, all this is known.
10. The Brahmin would abandon a person who regards the Brahmin-class as something different from the Self; the world would abandon a person who regards the world as something different from the Self. The Brahmin-class, Kshatriya-class, these worlds, these gods, these elements, everything is that Self alone.
11. When a drum is beaten, you cannot distinguish its various particular notes, but they are included in the general note of the drum or in the general sound produced by different kinds of strokes. The notes of the drum have no existence apart from the general note of the drum. Even so, nothing particular is cognised apart from the Pure, Intelligent, Self. The Supreme Self is the essence. There is inherence of Pure Intelligence in everything. Hence everything is the Self only. Everything should be regarded as non-existent apart from the Self or Pure Intelligence.
12. When a conch is blown or when a lute is played, you cannot distinguish its various particular notes, but they are included in the general note of the conch or the lute, or any kind of musical instrument. The notes of the conch or lute have no existence apart from the general note of the conch or the lute. Even so, nothing particular is perceived apart from the Pure, Intelligent Self. A drum, a conch, or a lute have distinct general and particular notes of their own, which are included in the sound in general. Similarly, all objects are unified in the Absolute or Brahman as the varieties of genus and particulars are not different from It.
13. As a lump of salt, when thrown into water, becomes dissolved into mere water, and could not be taken out again (or perceived), but wherever we taste the water, it would have the taste of salt; thus, verily, does this great Being, Infinite, Independent, consisting of nothing but Consciousness, rise from out of these elements and vanish again in them. After death, no knowledge remains. (There is no objective consciousness when there is no individuality.)
14. Maitreyi said: Thou hast bewildered me by saying: 'After death, no knowledge remains.' Yajnavalkya replied: I say nothing that is bewildering. For where there is, as it were, duality, the one sees the other, one smells the other, one tastes the other, one salutes the other, one speaks to the other, one hears the other, one thinks of the other, one knows the other.
15. But, when the Self alone is all this, how should one see another, how should one smell another, how should one taste another, how should one salute another, how should one speak to another, how should one hear another, how should one know another?
16. How should one know Him, by whom one knows all this?
17. That Self is to be described as Not this, not this.
18. He is incomprehensible, imperishable, unattached, free, and not subject to pain or destruction.
How should one know the Knower?
The Inner Ruler
19. Gautama asked: O Yajnavalkya, tell me who is the Inner Ruler?
20. Yajnavalkya said: He who dwells in the earth, and within the earth, whom the earth does not know, whose body is the earth, who from within rules the earth, is thy Self, the Inner Ruler, the Immortal.
21. He who dwells in water, fire, sky, air, heaven, sun, the quarters, the moon and stars, the ether, darkness, and the light; whose body are these; and who from within rules them, but whom they do not knowthat is thy Self, the Inner Ruler, Immortal.
22. He who dwells in all beings and within all beings, whom all beings do not know, whose body are all beings, and who from within rules all beings, is thy Self, the Inner Ruler, Immortal.
23. He who dwells in the breath, speech, eye, ear, mind, skin, Knowledge, and the seed; whom they do not know; whose body they are; who from within rules themis thy Self, the Inner Ruler, the Immortal.
24. Unseen He sees; unheard He hears; unthought, He thinks; unknown He knows.
25. There is no other seer but He; there is no other hearer but He; there is no other knower but He.
26. That is thy Self, the Inner Ruler, the Immortal.
27. Whatever is different from Him is perishable.
The Indestructible Being
28. Gargi said: O Yajnavalkya, that of which they say it is above the heavens, beneath the earth, embracing heaven and earth, past, present and future, tell me in what is it woven like warp and woof?
29. Yajnavalkya replied: In ether (Akasa).
30. Gargi said: In what then is the ether woven, like warp and woof?
31. Yajnavalkya said: O Gargi, the Brahmanas call this the Akshara (the imperishable).
32. It is neither coarse nor subtle, neither short nor long, neither red nor white; it is not shadow, not darkness, not air, not ether, without adhesion, without smell, without eyes, without ears, without speech, without mind, without light, without breath, without a mouth or door, without measure, having no within and no without. It does not consume anything, nor does anyone consume it.
33. By the command of that Indestructible Being, the sun and the moon stand apart.
34. By the command of that Being, heaven and earth stand upheld in their places.
35. By the command of that Being, minutes, hours, days, and nights, half-months, months, seasons, years, all stand apart.
36. By the command of that Being, some rivers flow to the East from the snowy mountains, others to the West, and others to the quarters ordained for them.
37. By the command of that Being, men praise those who give, the gods follow the sacrifices, and forefathers the oblation.
38. Whosoever, ignorant of this Indestructible Being, offers oblations in this world, sacrifices, adores the gods and practices austerities even for a thousand years, his work will have an end.
39. Whosoever, without knowing this Indestructible, departs from this world, becomes wretched.
40. But he who departs from this world, knowing this Indestructible Being, is a true Brahmana.
The Guiding Light
41. Janaka said: Yajnavalkya, what is the light of this Purusha?
42. Yajnavalkya replied: The sun, O king; for by the light of the sun man sits down, moves about and does his work and returns home.
43. When the sun has set, what, then, is the light of a man?
44. The moon indeed is the light; for by the light of the moon man sits down, moves about, does his work and returns home.
45. When the sun has set and the moon has set, what is the light of man?
46. Fire indeed is his light; for by the light of fire man sits down, moves about, does his work and returns home.
47. When the sun has set, and the moon has set, and the fire is gone out, what is then the light of man?
48. Sound (speech) indeed is his light; for by the light of speech he sits down, moves about, does his work and returns home. Therefore, when one cannot see even one's own hand, yet he resorts there, whence sound proceeds.
49. When the sun has set and the moon has set, and the fire has gone out and sound is hushed, what is then the light of man?
50. The Self indeed is his light; for by the light of the Self he sits down, walks about, does his work and returns home.
51. What is that Self?
52. He who is within the heart, surrounded by the Pranas, the Purusha who is light, who is of the nature of Knowledge.
53. He, remaining the same, wanders in the two worlds.
54. He, as it were, thinks; he, as it were, moves; in dream he quits this world and the forms of death; i.e., all that is perishable.
55. This Purusha, when born, takes a body, gets united with all evils; when he departs and dies, he leaves all evils behind.
Waking and Dreaming
56. There are two states for that person; the one here in this world, the other in the other world, and as a third, an intermediate state, the state of dreaming.
57. When he sleeps, then, after taking with him the material from his world, destroying and building it up again, by his own light, he dreams. In that state, this Purusha is self-illuminated.
58. No chariots are there, nor horses, no roads, but he himself creates chariots, horses and roads. He indeed is the creator.
59. His pleasure-grounds can be seen; but he is visible to none. Therefore it is said: Let no one wake a man suddenly; for it is difficult to cure, if he does not get back rightly to his body.
60. That person, having enjoyed himself in that state of bliss (Samprasada, deep sleep), having wandered about and seen what is holy and what is sinful, hastens back again, as he came, to the place from which he started. Whatever he may have seen there, he is not affected by it, because that person is not attached to anything.
61. That person, having enjoyed bliss in the waking state, wandered about and seen what is good and evil, hastens back again, as he came, to the state of dream.
62. As a large fish moves along the two banks of a river, the right and the left, so does that person moves along these two states, the state of sleeping and the state of waking.
Deep Sleep
63. As an eagle, after it has roamed about in the sky, gets fatigued, folds its wings, and is drawn to its nest, so does that person hasten to that state where, when asleep, he desires not any desire, and dreams no more dreams.
64. There are in his body the veins called Hita, which are as small as a hair divided a thousandfold, full of white, blue, yellow, green and red juice.
65. This is his true nature, which is free from desire, sin and fear. When embraced by the intelligent Self (Prajna), he knows nothing that is without or within. This is his true nature, in which all desires are satisfied, in which the Self is his only desire, in which there is no desire, no grief.
66. Then the father is no father, the mother is no mother, the worlds no worlds.
67. He is not followed by good or evil; for he is beyond all sorrows of the heart.
68. When in deep sleep he does not know, yet he is knowing, because knowing is inseparable from the Knower, because it is indestructible. But there is, then, no second thing, nothing else different from him that he could know.
69. Like an ocean is that one Seer, without any duality. This is the Brahma-world.
70. This is his highest goal, his highest success, his highest world, his highest happiness. Of this happiness, all other beings enjoy only a part.
71. When the body becomes weak on account of old age or illness, at that time that person, after separating himself from his members, hastens back again, as he came, to the place from which he started, to new life (for obtaining a new body).
The Phenomenon of Death
72. When the soul, having come to a state of weakness, sinks into a state of unconsciousness, as it were, then the organs go to meet him.
73. Having fully seized those organs which are resplendent with light, the soul descends into the heart.
74. When the Purusha in the eye altogether returns, then the soul is unconscious of color (any form). He has become one, they say, he does not see. (Similarly with the other senses.)
75. The entrance to the heart becomes luminous; and by that light the Self departs, either through the eye or through the skull or through other places of the body.
76. When he thus departs, life departs after him, and when life thus departs, all the organs depart after it.
77. He is conscious, and being conscious, he follows and departs. Then both his knowledge and work, and the knowledge of his former life take hold of him.
78. As a caterpillar, after having gained another blade, draws itself together towards it, thus does this self, after having thrown off this body, and after obtaining another body, draw himself together towards it.
79. As a goldsmith, taking a piece of gold, turns it into another, newer and more beautiful shape, so does this self, after having thrown off this body and obtaining that state of Knowledge, make for himself another, newer and more beautiful shape, either suited to the world of the forefathers, or of the Gandharvas, or of the Devas, or of Prajapati, or of Brahma or of other beings.
80. That Self is indeed Brahman, consisting of knowledge, mind, life, eye, ear, earth, water, air, ether, light and no-light, desire and no-desire, anger and no-anger, virtue and no-virtue, and all things.
81. Now as a man is, like this or like that, in accordance with his acts or behavior, so will he be; a man of good works will become good, a man of evil works will become evil.
82. As is his desire, so is his resolve; as his will, so his action; as his action, so is his reward.
83. He whose mind is attached to worldly objects, obtains by actions the objects to which his mind is attached. And having obtained the results, whatever deed he does here on earth he comes back again from that world to this world of action.
84. Thus he who desires wanders from world to world. But as regards the man who does not desire, who has no desires, who is beyond desires, whose desires are satisfied, or who desires the Self only, his vital spirits do not depart elsewhere. Being Brahman, he goes to Brahman.
85. As the slough of a snake, as something dead, is abandoned on an ant-hill, so lies the body; but that disembodied, immortal spirit is even Brahman, is only light.
86. If one understands the Supreme Self and knows It as his own Self, then for what desire or for whose sake should he undergo the sufferings of the body?
87. He, who has found and understood the Self that has entered this body, is verily the creator, for he is the Lord of all, his is the world, nay, he is the world itself.
88. While we are here we must know Brahman. If we do not know Him, then there is great loss. Those who know Him become immortal, but all others verily undergo pain.
89. When a person clearly beholds his own Self as God, as the true Lord of all that is and will be then he is no more afraid.
90. In Him there is no diversity. Whoever sees diversity in Him, goes from death to death.
91. Let the wise Brahmana, after he has discovered Him, practice wisdom. Let him not seek after many words, for words are embarrassing.
92. One who thus knows, who has subdued his senses, who is calm, free from all desires, enduring, and composed in mind, beholds the Self in the Self, sees all as the Self.
93. Sin does not overcome Him; he overcomes all sin. Free from sin, free from impurity, free from doubt, he becomes a true Brahmana.
94. This Self is great, unborn, the strong, the river of wealth. He who knows this obtains wealth.
95. Brahman is verily fearless, and he who knows this becomes verily the fearless Brahman.
DA, DA, DA
96. The threefold offspring of Prajapati; Devas, Men and Asuras dwelt as Brahmacharins with their father, Prajapati.
97. The Devas, having finished their studentship, said to Prajapati: Tell us our duty. Prajapati told them the syllable Da. Then he said: Did you understand? They replied: We do understand: You told us: Damyata be self-controlled.
98. Then the men said to Him: Tell us our duty. Prajapati told them the syllable 'Da'. Then he said: Did you understand? They replied: We do understand. You told us Datta give.
99. Then the Asuras said to him: Tell us our duty. Prajapati told them the syllable 'Da'. Then he said: Did you understand? They replied: We do understand. You told us Dayadhvam be merciful.
Deep Sleep
100. The same is repeated by a divine voice with the force of thunder, viz., the syllables Da, Da, Da, meaning be self-controlled, give, be merciful.
101. Therefore, let one learn the triad of restraint, liberality and mercy.
Om Peace, Peace, Peace!
Yajnavalkya-Maitreyi Samvada
2. Maitreyi, said Yajnavalkya, Verily, I am going away from this house into the forest, to enter another order of life; therefore, let me divide my property between you and Katyayani.
3. Maitreyi asked: My venerable Lord, if this whole world, with all its wealth, belonged to me, tell me, could I become immortal?
4. No, replied Yajnavalkya, Like the life of rich people will be your life. But there is no hope of obtaining immortality by wealth.
5. Maitreyi said: Of what use, then, would wealth be to me, if I did not become, thereby, immortal? Tell me, O venerable Lord, any means of attaining immortality, of which thou knowest.
6. Yajnavalkya replied: Thou art dear to me; thou speakest dear words. Come, sit down; I will explain it to thee.
7. Verily, not for the sake of the husband, is the husband dear; but for the sake of the Self is the husband dear.
8. Verily, not for the sake of the universe, the universe is dear; but for the sake of the Self is the universe dear.
9. Verily, the Self (Atman) is to be seen, heard, reflected and meditated upon. When one sees, hears, reflects and knows the Self, all this is known.
10. The Brahmin would abandon a person who regards the Brahmin-class as something different from the Self; the world would abandon a person who regards the world as something different from the Self. The Brahmin-class, Kshatriya-class, these worlds, these gods, these elements, everything is that Self alone.
11. When a drum is beaten, you cannot distinguish its various particular notes, but they are included in the general note of the drum or in the general sound produced by different kinds of strokes. The notes of the drum have no existence apart from the general note of the drum. Even so, nothing particular is cognised apart from the Pure, Intelligent, Self. The Supreme Self is the essence. There is inherence of Pure Intelligence in everything. Hence everything is the Self only. Everything should be regarded as non-existent apart from the Self or Pure Intelligence.
12. When a conch is blown or when a lute is played, you cannot distinguish its various particular notes, but they are included in the general note of the conch or the lute, or any kind of musical instrument. The notes of the conch or lute have no existence apart from the general note of the conch or the lute. Even so, nothing particular is perceived apart from the Pure, Intelligent Self. A drum, a conch, or a lute have distinct general and particular notes of their own, which are included in the sound in general. Similarly, all objects are unified in the Absolute or Brahman as the varieties of genus and particulars are not different from It.
13. As a lump of salt, when thrown into water, becomes dissolved into mere water, and could not be taken out again (or perceived), but wherever we taste the water, it would have the taste of salt; thus, verily, does this great Being, Infinite, Independent, consisting of nothing but Consciousness, rise from out of these elements and vanish again in them. After death, no knowledge remains. (There is no objective consciousness when there is no individuality.)
14. Maitreyi said: Thou hast bewildered me by saying: 'After death, no knowledge remains.' Yajnavalkya replied: I say nothing that is bewildering. For where there is, as it were, duality, the one sees the other, one smells the other, one tastes the other, one salutes the other, one speaks to the other, one hears the other, one thinks of the other, one knows the other.
15. But, when the Self alone is all this, how should one see another, how should one smell another, how should one taste another, how should one salute another, how should one speak to another, how should one hear another, how should one know another?
16. How should one know Him, by whom one knows all this?
17. That Self is to be described as Not this, not this.
18. He is incomprehensible, imperishable, unattached, free, and not subject to pain or destruction.
How should one know the Knower?
The Inner Ruler
19. Gautama asked: O Yajnavalkya, tell me who is the Inner Ruler?
20. Yajnavalkya said: He who dwells in the earth, and within the earth, whom the earth does not know, whose body is the earth, who from within rules the earth, is thy Self, the Inner Ruler, the Immortal.
21. He who dwells in water, fire, sky, air, heaven, sun, the quarters, the moon and stars, the ether, darkness, and the light; whose body are these; and who from within rules them, but whom they do not knowthat is thy Self, the Inner Ruler, Immortal.
22. He who dwells in all beings and within all beings, whom all beings do not know, whose body are all beings, and who from within rules all beings, is thy Self, the Inner Ruler, Immortal.
23. He who dwells in the breath, speech, eye, ear, mind, skin, Knowledge, and the seed; whom they do not know; whose body they are; who from within rules themis thy Self, the Inner Ruler, the Immortal.
24. Unseen He sees; unheard He hears; unthought, He thinks; unknown He knows.
25. There is no other seer but He; there is no other hearer but He; there is no other knower but He.
26. That is thy Self, the Inner Ruler, the Immortal.
27. Whatever is different from Him is perishable.
The Indestructible Being
28. Gargi said: O Yajnavalkya, that of which they say it is above the heavens, beneath the earth, embracing heaven and earth, past, present and future, tell me in what is it woven like warp and woof?
29. Yajnavalkya replied: In ether (Akasa).
30. Gargi said: In what then is the ether woven, like warp and woof?
31. Yajnavalkya said: O Gargi, the Brahmanas call this the Akshara (the imperishable).
32. It is neither coarse nor subtle, neither short nor long, neither red nor white; it is not shadow, not darkness, not air, not ether, without adhesion, without smell, without eyes, without ears, without speech, without mind, without light, without breath, without a mouth or door, without measure, having no within and no without. It does not consume anything, nor does anyone consume it.
33. By the command of that Indestructible Being, the sun and the moon stand apart.
34. By the command of that Being, heaven and earth stand upheld in their places.
35. By the command of that Being, minutes, hours, days, and nights, half-months, months, seasons, years, all stand apart.
36. By the command of that Being, some rivers flow to the East from the snowy mountains, others to the West, and others to the quarters ordained for them.
37. By the command of that Being, men praise those who give, the gods follow the sacrifices, and forefathers the oblation.
38. Whosoever, ignorant of this Indestructible Being, offers oblations in this world, sacrifices, adores the gods and practices austerities even for a thousand years, his work will have an end.
39. Whosoever, without knowing this Indestructible, departs from this world, becomes wretched.
40. But he who departs from this world, knowing this Indestructible Being, is a true Brahmana.
The Guiding Light
41. Janaka said: Yajnavalkya, what is the light of this Purusha?
42. Yajnavalkya replied: The sun, O king; for by the light of the sun man sits down, moves about and does his work and returns home.
43. When the sun has set, what, then, is the light of a man?
44. The moon indeed is the light; for by the light of the moon man sits down, moves about, does his work and returns home.
45. When the sun has set and the moon has set, what is the light of man?
46. Fire indeed is his light; for by the light of fire man sits down, moves about, does his work and returns home.
47. When the sun has set, and the moon has set, and the fire is gone out, what is then the light of man?
48. Sound (speech) indeed is his light; for by the light of speech he sits down, moves about, does his work and returns home. Therefore, when one cannot see even one's own hand, yet he resorts there, whence sound proceeds.
49. When the sun has set and the moon has set, and the fire has gone out and sound is hushed, what is then the light of man?
50. The Self indeed is his light; for by the light of the Self he sits down, walks about, does his work and returns home.
51. What is that Self?
52. He who is within the heart, surrounded by the Pranas, the Purusha who is light, who is of the nature of Knowledge.
53. He, remaining the same, wanders in the two worlds.
54. He, as it were, thinks; he, as it were, moves; in dream he quits this world and the forms of death; i.e., all that is perishable.
55. This Purusha, when born, takes a body, gets united with all evils; when he departs and dies, he leaves all evils behind.
Waking and Dreaming
56. There are two states for that person; the one here in this world, the other in the other world, and as a third, an intermediate state, the state of dreaming.
57. When he sleeps, then, after taking with him the material from his world, destroying and building it up again, by his own light, he dreams. In that state, this Purusha is self-illuminated.
58. No chariots are there, nor horses, no roads, but he himself creates chariots, horses and roads. He indeed is the creator.
59. His pleasure-grounds can be seen; but he is visible to none. Therefore it is said: Let no one wake a man suddenly; for it is difficult to cure, if he does not get back rightly to his body.
60. That person, having enjoyed himself in that state of bliss (Samprasada, deep sleep), having wandered about and seen what is holy and what is sinful, hastens back again, as he came, to the place from which he started. Whatever he may have seen there, he is not affected by it, because that person is not attached to anything.
61. That person, having enjoyed bliss in the waking state, wandered about and seen what is good and evil, hastens back again, as he came, to the state of dream.
62. As a large fish moves along the two banks of a river, the right and the left, so does that person moves along these two states, the state of sleeping and the state of waking.
Deep Sleep
63. As an eagle, after it has roamed about in the sky, gets fatigued, folds its wings, and is drawn to its nest, so does that person hasten to that state where, when asleep, he desires not any desire, and dreams no more dreams.
64. There are in his body the veins called Hita, which are as small as a hair divided a thousandfold, full of white, blue, yellow, green and red juice.
65. This is his true nature, which is free from desire, sin and fear. When embraced by the intelligent Self (Prajna), he knows nothing that is without or within. This is his true nature, in which all desires are satisfied, in which the Self is his only desire, in which there is no desire, no grief.
66. Then the father is no father, the mother is no mother, the worlds no worlds.
67. He is not followed by good or evil; for he is beyond all sorrows of the heart.
68. When in deep sleep he does not know, yet he is knowing, because knowing is inseparable from the Knower, because it is indestructible. But there is, then, no second thing, nothing else different from him that he could know.
69. Like an ocean is that one Seer, without any duality. This is the Brahma-world.
70. This is his highest goal, his highest success, his highest world, his highest happiness. Of this happiness, all other beings enjoy only a part.
71. When the body becomes weak on account of old age or illness, at that time that person, after separating himself from his members, hastens back again, as he came, to the place from which he started, to new life (for obtaining a new body).
The Phenomenon of Death
72. When the soul, having come to a state of weakness, sinks into a state of unconsciousness, as it were, then the organs go to meet him.
73. Having fully seized those organs which are resplendent with light, the soul descends into the heart.
74. When the Purusha in the eye altogether returns, then the soul is unconscious of color (any form). He has become one, they say, he does not see. (Similarly with the other senses.)
75. The entrance to the heart becomes luminous; and by that light the Self departs, either through the eye or through the skull or through other places of the body.
76. When he thus departs, life departs after him, and when life thus departs, all the organs depart after it.
77. He is conscious, and being conscious, he follows and departs. Then both his knowledge and work, and the knowledge of his former life take hold of him.
78. As a caterpillar, after having gained another blade, draws itself together towards it, thus does this self, after having thrown off this body, and after obtaining another body, draw himself together towards it.
79. As a goldsmith, taking a piece of gold, turns it into another, newer and more beautiful shape, so does this self, after having thrown off this body and obtaining that state of Knowledge, make for himself another, newer and more beautiful shape, either suited to the world of the forefathers, or of the Gandharvas, or of the Devas, or of Prajapati, or of Brahma or of other beings.
80. That Self is indeed Brahman, consisting of knowledge, mind, life, eye, ear, earth, water, air, ether, light and no-light, desire and no-desire, anger and no-anger, virtue and no-virtue, and all things.
81. Now as a man is, like this or like that, in accordance with his acts or behavior, so will he be; a man of good works will become good, a man of evil works will become evil.
82. As is his desire, so is his resolve; as his will, so his action; as his action, so is his reward.
83. He whose mind is attached to worldly objects, obtains by actions the objects to which his mind is attached. And having obtained the results, whatever deed he does here on earth he comes back again from that world to this world of action.
84. Thus he who desires wanders from world to world. But as regards the man who does not desire, who has no desires, who is beyond desires, whose desires are satisfied, or who desires the Self only, his vital spirits do not depart elsewhere. Being Brahman, he goes to Brahman.
85. As the slough of a snake, as something dead, is abandoned on an ant-hill, so lies the body; but that disembodied, immortal spirit is even Brahman, is only light.
86. If one understands the Supreme Self and knows It as his own Self, then for what desire or for whose sake should he undergo the sufferings of the body?
87. He, who has found and understood the Self that has entered this body, is verily the creator, for he is the Lord of all, his is the world, nay, he is the world itself.
88. While we are here we must know Brahman. If we do not know Him, then there is great loss. Those who know Him become immortal, but all others verily undergo pain.
89. When a person clearly beholds his own Self as God, as the true Lord of all that is and will be then he is no more afraid.
90. In Him there is no diversity. Whoever sees diversity in Him, goes from death to death.
91. Let the wise Brahmana, after he has discovered Him, practice wisdom. Let him not seek after many words, for words are embarrassing.
92. One who thus knows, who has subdued his senses, who is calm, free from all desires, enduring, and composed in mind, beholds the Self in the Self, sees all as the Self.
93. Sin does not overcome Him; he overcomes all sin. Free from sin, free from impurity, free from doubt, he becomes a true Brahmana.
94. This Self is great, unborn, the strong, the river of wealth. He who knows this obtains wealth.
95. Brahman is verily fearless, and he who knows this becomes verily the fearless Brahman.
DA, DA, DA
96. The threefold offspring of Prajapati; Devas, Men and Asuras dwelt as Brahmacharins with their father, Prajapati.
97. The Devas, having finished their studentship, said to Prajapati: Tell us our duty. Prajapati told them the syllable Da. Then he said: Did you understand? They replied: We do understand: You told us: Damyata be self-controlled.
98. Then the men said to Him: Tell us our duty. Prajapati told them the syllable 'Da'. Then he said: Did you understand? They replied: We do understand. You told us Datta give.
99. Then the Asuras said to him: Tell us our duty. Prajapati told them the syllable 'Da'. Then he said: Did you understand? They replied: We do understand. You told us Dayadhvam be merciful.
Deep Sleep
100. The same is repeated by a divine voice with the force of thunder, viz., the syllables Da, Da, Da, meaning be self-controlled, give, be merciful.
101. Therefore, let one learn the triad of restraint, liberality and mercy.
'Essence of the Kenopanishad' by 'Swami Sivananda'- You will become immortal while living in this body, if you attain knowledge of Brahman. You need not wait till you leave this body.
'Essence of the Kenopanishad'
by 'Swami Sivananda'
Hari
Om! May my limbs, speech, Prana, eye, ear, strength and all my senses
grow vigorous. All (everything) is the Brahman of the Upanishads. May I
never deny Brahman. May Brahman never spurn me. May there be no denial
of Brahman. May there be no spurning by the Brahman. Let all the virtues
recited by the Upanishads repose in me, delighting in the Atman! May
they in me repose!
Om Peace! Peace!! Peace!!!
The Indwelling Power
1. Who is the director of the mind? Who impels the mind to alight on its object? Brahman.
2. At whose command does the Prana proceed to function? The command of Brahman or the Absolute.
3. At whose command do men utter speech? The command of Brahman.
4. What intelligence directs the eyes and the ears towards their respective objects? The Intelligence of Brahman.
5. Behind the Prana and the senses there is Brahman or the supreme Self. He who knows this attains immortality.
6. Ignorant people identify themselves with the body, mind, Prana and senses on account of nescience or Avidya.
7. They mistake these false, perishable limiting adjuncts or vehicles for the pure immortal Atman, and so they are caught in the round of births and deaths.
8. But some wise people abandon this false identification, separate themselves from these limiting adjuncts through inquiry, discrimination, Anvaya-Vyatireka- Yukti, and practice of Neti, Neti doctrine I am not this body, I am not this Prana, I am not this mind, I am not the senses,identify themselves with the all-pervading, immortal, pure Brahman and obtain knowledge of Brahman and attain immortality.
9. Rise above sense-life and live in the Atman. You will attain immortality and eternal bliss.
10. You will become immortal while living in this body, if you attain knowledge of Brahman. You need not wait till you leave this body.
11. Just as the water in a cup borrows its heat from the sun or the fire, so also the mind. Prana and senses borrow their light and power from the Atman.
12. The ear hears through the light of the Atman, the tongue speaks through the power of the Atman, the mind thinks through the power of the Atman, and the Prana performs its functions through the power of the Atman only.
13. The mind and the organs are inert and non-intelligent. They appear to be intelligent through the light and power of the Atman.
14. The ears, eyes, mind and Prana exist for the use of the Atman, just as a house exists for the use of its owner. The Director is Brahman or Atman.
15. Brahman shines by its own light. By its light all this universe is illumined.
16. The sun, moon, stars, fire and lightning shine by its light.
17. No one can live and breathe if there were not the self-luminous Brahman.
18. Brahman leads Prana up and Apana down.
19. One becomes immortal by renouncing all desires.
Intuitive Realization of Truth
20. The Sruti says: Not by works, not by offerings, not by wealth, but by renunciation alone does one attain immortality.
21. How can the eyes see the sun, the seer of sight? The eye is an object of perception for the mind and Atman. One cannot jump on one's own shoulders.
22. Brahman cannot be an object of perception because it is part less, attribute less, extremely subtle and infinite.
23. To define Brahman is to deny Brahman.
24. Satchidananda is only a provisional definition of Brahman.
25. The Srutis explain Brahman through the Neti-Neti (not this, not this) doctrine.
26. The disciple should possess a subtle, sharp, pure, and one-pointed intellect.
27. Brahman cannot be known like the objects of the world. It cannot be explained by mere words, just as you explain to others the nature of the objects of the world.
28. Brahman is distinct from the known, from the whole manifested universe and from the unknown, too.
29. Brahman is the only Reality. It is the basis and source for everything.
30. Brahman is not an object. It is all-pervading, mysterious, incomprehensible, Chaitanya or pure consciousness.
31. Brahman must be known through intuition.
32. It is very difficult to understand the nature of Brahman. It is very difficult to explain the nature of Brahman, because there is no means or language by which to do so.
33. Those who are endowed with a pure and subtle intellect can easily grasp the subtle ideas of the Upanishads.
34. As Brahman is beyond the reach of the senses and the mind, the aspirant should at first have a comprehensive understanding of Brahman through the study of the Upanishads and the instructions of an illumined preceptor.
35. The aspirant should equip himself with the four means Viveka (discrimination), Vairagya (dispassion), Shat-Sampat (sixfold virtue), Mumukshutva (yearning for liberation) and practice constant meditation. Then alone will he attain knowledge of Brahman. He will realize Brahman like an amalaka fruit in his hand. Then all doubts and delusion will vanish.
36. That which is distinct from the known and the unknown is Brahman.
37. The knowledge of Brahman has been traditionally handed down from preceptor to disciple. Gaudapada taught Brahma-Vidya to Govindapada, Govindapada to Sankara, Sankara to Padmapada and others, and so on.
38. Brahman can be known only by instruction from an illumined teacher or realized sage and not by logical discussions or by intelligence, great expositions, austerity or sacrificial rites, etc.
39. The soul of man is the Atman. The soul of the universe is Brahman. The Atman is identical with Brahman.
40. What speech does not enlighten, but what enlightens speech, know that alone to be Brahman.
41. Speech cannot reveal or illumine Brahman. Brahman is beyond the range of speech. Speech expresses itself through the power or light of Brahman.
42. Speech is finite. How can the finite speech reveal the infinite Brahman?
43. Brahman alone illumines speech and its organ, the Vak-Indriya. Brahman is the speech of speech, the tongue of tongue.
44. Brahman is within speech and directs speech.
45. This Atman is Brahman or Bhuma (infinite or the unconditional).
46. Brahman is unsurpassed, big, great, the highest of all, all-pervading. So it is called Brahman.
47. Brahman is eternal, unchangeable, self-luminous, formless, colorless, attribute less, timeless, spaceless, indivisible, unborn, undecaying immortal.
48. Vedanta is not hostile to devotion. It only deprecates worship with selfish interest.
49. A Vedantin or a Sage is a perfect devotee.
50. Para-Bhakti or supreme devotion and Jnana or wisdom are one.
51. Vedanta says that Isvara whom people worship is one's own Self. It teaches an expanded form of Bhakti, the highest form of devotion.
The Self and The Mind
52. Brahman is the silent witness of the activities of the mind and all the organs.
53. That which cannot be comprehended by the mind but what causes the mind to think and to apprehend an object, know that alone as Brahman.
54. The mind is connected with all the organs. It is the commander-in-chief of all active forces.
55. Desire, volition, deliberation, faith, negligence, courage, timidity, shame, intelligence, fear all these are ultimately the mind.
56. Mind is the 'Drik' or the seer, the objects are the 'Drishya' or the seen. The Atman is the Seer, the mind is the seen.
57. The senses carry the impressions of objects to the mind. The mind presents them to the Atman. The Atman returns them to the mind. Then alone does the comprehension of objects become perfect and complete.
58. What cannot be seen by the eyes, but by which the eyes are able to see know that alone as Brahman.
59. Brahman cannot be seen by the eyes, as it is not an object of perception.
60. The eye is a finite instrument that carries the impressions of objects, color, shape, form, size, etc., to the mind.
61. The eye derives its power of seeing from Brahman only, its source.
62. The eye is made to move towards the objects by the enlightening intelligence of Brahman.
63. Brahman is the real unseen seer of sight. It is the silent witness of the activities of the eye.
64. Brahman is the Lord or the Proprietor of this mind-factory. The eyes, ears, etc. are ordinary clerks. The mind is the head-clerk. The intellect is the managing director.
65. What cannot be heard by the ears, but by which the ears are able to hear, know that alone is Brahman.
66. Brahman directs the ears towards sound.
67. The ear is a finite instrument. It carries the impressions of sound to the mind. The activity of the ear is connected with the activity of the mind.
68. The ear derives its power of hearing from Brahman only, its source.
69. The ear is made to move towards sound, music, etc., by the enlightening intelligence of Brahman.
70. Brahman is the real unheard hearer. It is the silent witness of the activity of the ear.
71. What smell does not perceive, but directs smell to its objects, know that alone as Brahman.
72. That which one breathes not with the breath, but by which breath is breathed, know that alone as Brahman.
73. That which is not enlivened by the Prana, but what gives Prana the power of enlivening all beings know that alone as Brahman.
74. Brahman is not an object of perception. Knowledge of Brahman is intuitive self-awareness.
75. The Prana is made to move towards its objects by the enlightening intelligence of Brahman.
Truth Transcendental
76. There is no objective and subjective consciousness for the sage; subject and object are the same for him. He sees only Brahman everywhere.
77. The Self or Soul of everyone is Brahman.
78. Brahman cannot be made the object of the knowledge of another, because besides it none that knows exists.
79. Brahman is different from what is known. It is also beyond what is not known.
80. He who is endowed with the four means, and who is pure and intelligent, can understand the teachings of the Upanishads.
81. Brahman is always the silent witnessing consciousness. He is the subject, knower and seer.
82. The seer can never be seen.
83. The knower can never be known by the intellect.
84. Anything perceived by the senses and conceived by the mind cannot be Brahman.
85. Only an object of the world can be perceived by the senses and thought by the mind.
86. Brahman is unknown by the mind, intellect and senses.
87. Brahman is certainly knowable through direct intuitive perception in Samadhi, as the Self or Atman, by the pure mind which is Brahman itself.
88. Till you attain the highest Nirvikalpa state, wherein you will feel All indeed is Brahman, there is nothing but the self, you will have to practise again and again inquiry, reflection and meditation. You must feel its presence in all names and forms.
89. You cannot know Brahman just as you know an object. Brahman is known or realized not as an object but as pure self-consciousness through intuitive or direct inner experience or illumination. Subject and object are one in spiritual experience.
90. Brahman is the witness of the waking dreaming and deep sleep states.
91. Brahman is intelligence in its essence. It is a homogeneous mass of pure consciousness.
92. Brahman is birth less, deathless, decay less, eternal, pure unconditional, one without a second. It is the Self or Atman of all beings.
93. In Nirvikalpa Samadhi, when all mental modifications merge in Brahman, there is no witness.
94. Brahman is eternal, pure self-luminous, undecaying, existence-absolute, knowledge-absolute and bliss-absolute.
95. The knower of Brahman possesses tremendous spiritual strength.
96. This Atman cannot be attained by one destitute of strength.
97. Real strength comes only through knowledge of the Self.
98. The knower of Brahman becomes absolutely fearless.
99. This Atman is invulnerable and invincible.
100. Immortality is the very nature of Brahman, just as heat is the very nature of fire.
101. Nirvikalpa Samadhi is a sublime soul-stirring experience that cannot be either imagined or described in words. You will have to experience it yourself in Samadhi when the mind, intellect and senses cease functioning.
Liberation at Hand
102. Brahma-Jnana destroys ignorance just as light destroys darkness and reveals one's inherent immortal nature.
103. Ignorance is the root cause of all human suffering.
104. If one does not know Brahman, he is caught in the round of births and deaths.
105. Really thirsty aspirants abandon the erroneous notion of I and Mine and turn away with disgust from the world, as everything here is perishable, illusory and transitory.
106. They practice meditation on the Atman and behold the one essence of the Atman in all objects. They realize the oneness of the Self or the unity of the Atman in all, and become immortal. They become Brahman.
107. He who knows that highest Brahman becomes Brahman itself.
108. He who lives in Brahman, he who has realized the Atman, really leads the true life.
109. Mundane life or sense-life is untruth. It is illusory.
110. The knower of Brahman attains liberation while living (Jivanmukti).
111. As soon as ignorance which is the cause of bondage is dispelled by the attainment of knowledge of Brahman, one gets liberation at once.
Moral of The Yaksha-Upakhyana
112. There is the real war inside between the good tendencies and the evil tendencies, between Sattva and Rajas and Tamas, between the lower impure mind and the higher pure mind.
113. The senses, the mind and the Prana begin to fight: We hold together and support this body. Prana gains the victory.
114. Prana, too, is inert. The source for this Prana, also, is Brahman. The senses, the mind and the Prana derive their light and power from Brahman only.
115. Upanishad means knowledge of Brahman or secret doctrine. Disciples sit devotedly round the preceptor for instructions: Upa-nearby, ni-devotedly and Sad-sit. Upanishad means, also the text that treats of Brahman.
116. Austerity, self-control and Sacrifice are aids to the acquisition of the knowledge of Brahman.
117. Knowledge dawns in men by the destruction of evil actions.
118. Knowledge of Brahman arises in those persons who have purified their minds by austerity, self-restraint and works, either in this birth or in several previous births.
119. Those who have not removed the impurities of the mind either disbelieve or disbelieve Brahman when it is explained, as in the case of Virochana.
120. These secrets explained become illumined to that great soul whose devotion to the Lord is great and whose devotion to his preceptor is as great as that to the Lord.
121. Knowledge of Brahman has a firm basis only in those persons who possess self-restraint and who do Tapas.
122. Truth is the abode of Brahma-Vidya or spiritual knowledge. Austerity, self-restraint, are its support. The Vedas are its limbs.
123. Truth is freedom from deceit, from fraud of speech, mind or deed.
124. Knowledge of Brahman will arise only in a person who is free from conceit and fraud in speech, mind and deed, and who is good-nature d.
125. Knowledge of Brahman does not arise in a person who is deceptive and utters falsehood. Therefore it is said that truth is the abode or resting place of knowledge.
126. Truth excels others as an aid to knowledge.
Om Peace! Peace!! Peace!!!
The Indwelling Power
1. Who is the director of the mind? Who impels the mind to alight on its object? Brahman.
2. At whose command does the Prana proceed to function? The command of Brahman or the Absolute.
3. At whose command do men utter speech? The command of Brahman.
4. What intelligence directs the eyes and the ears towards their respective objects? The Intelligence of Brahman.
5. Behind the Prana and the senses there is Brahman or the supreme Self. He who knows this attains immortality.
6. Ignorant people identify themselves with the body, mind, Prana and senses on account of nescience or Avidya.
7. They mistake these false, perishable limiting adjuncts or vehicles for the pure immortal Atman, and so they are caught in the round of births and deaths.
8. But some wise people abandon this false identification, separate themselves from these limiting adjuncts through inquiry, discrimination, Anvaya-Vyatireka- Yukti, and practice of Neti, Neti doctrine I am not this body, I am not this Prana, I am not this mind, I am not the senses,identify themselves with the all-pervading, immortal, pure Brahman and obtain knowledge of Brahman and attain immortality.
9. Rise above sense-life and live in the Atman. You will attain immortality and eternal bliss.
10. You will become immortal while living in this body, if you attain knowledge of Brahman. You need not wait till you leave this body.
11. Just as the water in a cup borrows its heat from the sun or the fire, so also the mind. Prana and senses borrow their light and power from the Atman.
12. The ear hears through the light of the Atman, the tongue speaks through the power of the Atman, the mind thinks through the power of the Atman, and the Prana performs its functions through the power of the Atman only.
13. The mind and the organs are inert and non-intelligent. They appear to be intelligent through the light and power of the Atman.
14. The ears, eyes, mind and Prana exist for the use of the Atman, just as a house exists for the use of its owner. The Director is Brahman or Atman.
15. Brahman shines by its own light. By its light all this universe is illumined.
16. The sun, moon, stars, fire and lightning shine by its light.
17. No one can live and breathe if there were not the self-luminous Brahman.
18. Brahman leads Prana up and Apana down.
19. One becomes immortal by renouncing all desires.
Intuitive Realization of Truth
20. The Sruti says: Not by works, not by offerings, not by wealth, but by renunciation alone does one attain immortality.
21. How can the eyes see the sun, the seer of sight? The eye is an object of perception for the mind and Atman. One cannot jump on one's own shoulders.
22. Brahman cannot be an object of perception because it is part less, attribute less, extremely subtle and infinite.
23. To define Brahman is to deny Brahman.
24. Satchidananda is only a provisional definition of Brahman.
25. The Srutis explain Brahman through the Neti-Neti (not this, not this) doctrine.
26. The disciple should possess a subtle, sharp, pure, and one-pointed intellect.
27. Brahman cannot be known like the objects of the world. It cannot be explained by mere words, just as you explain to others the nature of the objects of the world.
28. Brahman is distinct from the known, from the whole manifested universe and from the unknown, too.
29. Brahman is the only Reality. It is the basis and source for everything.
30. Brahman is not an object. It is all-pervading, mysterious, incomprehensible, Chaitanya or pure consciousness.
31. Brahman must be known through intuition.
32. It is very difficult to understand the nature of Brahman. It is very difficult to explain the nature of Brahman, because there is no means or language by which to do so.
33. Those who are endowed with a pure and subtle intellect can easily grasp the subtle ideas of the Upanishads.
34. As Brahman is beyond the reach of the senses and the mind, the aspirant should at first have a comprehensive understanding of Brahman through the study of the Upanishads and the instructions of an illumined preceptor.
35. The aspirant should equip himself with the four means Viveka (discrimination), Vairagya (dispassion), Shat-Sampat (sixfold virtue), Mumukshutva (yearning for liberation) and practice constant meditation. Then alone will he attain knowledge of Brahman. He will realize Brahman like an amalaka fruit in his hand. Then all doubts and delusion will vanish.
36. That which is distinct from the known and the unknown is Brahman.
37. The knowledge of Brahman has been traditionally handed down from preceptor to disciple. Gaudapada taught Brahma-Vidya to Govindapada, Govindapada to Sankara, Sankara to Padmapada and others, and so on.
38. Brahman can be known only by instruction from an illumined teacher or realized sage and not by logical discussions or by intelligence, great expositions, austerity or sacrificial rites, etc.
39. The soul of man is the Atman. The soul of the universe is Brahman. The Atman is identical with Brahman.
40. What speech does not enlighten, but what enlightens speech, know that alone to be Brahman.
41. Speech cannot reveal or illumine Brahman. Brahman is beyond the range of speech. Speech expresses itself through the power or light of Brahman.
42. Speech is finite. How can the finite speech reveal the infinite Brahman?
43. Brahman alone illumines speech and its organ, the Vak-Indriya. Brahman is the speech of speech, the tongue of tongue.
44. Brahman is within speech and directs speech.
45. This Atman is Brahman or Bhuma (infinite or the unconditional).
46. Brahman is unsurpassed, big, great, the highest of all, all-pervading. So it is called Brahman.
47. Brahman is eternal, unchangeable, self-luminous, formless, colorless, attribute less, timeless, spaceless, indivisible, unborn, undecaying immortal.
48. Vedanta is not hostile to devotion. It only deprecates worship with selfish interest.
49. A Vedantin or a Sage is a perfect devotee.
50. Para-Bhakti or supreme devotion and Jnana or wisdom are one.
51. Vedanta says that Isvara whom people worship is one's own Self. It teaches an expanded form of Bhakti, the highest form of devotion.
The Self and The Mind
52. Brahman is the silent witness of the activities of the mind and all the organs.
53. That which cannot be comprehended by the mind but what causes the mind to think and to apprehend an object, know that alone as Brahman.
54. The mind is connected with all the organs. It is the commander-in-chief of all active forces.
55. Desire, volition, deliberation, faith, negligence, courage, timidity, shame, intelligence, fear all these are ultimately the mind.
56. Mind is the 'Drik' or the seer, the objects are the 'Drishya' or the seen. The Atman is the Seer, the mind is the seen.
57. The senses carry the impressions of objects to the mind. The mind presents them to the Atman. The Atman returns them to the mind. Then alone does the comprehension of objects become perfect and complete.
58. What cannot be seen by the eyes, but by which the eyes are able to see know that alone as Brahman.
59. Brahman cannot be seen by the eyes, as it is not an object of perception.
60. The eye is a finite instrument that carries the impressions of objects, color, shape, form, size, etc., to the mind.
61. The eye derives its power of seeing from Brahman only, its source.
62. The eye is made to move towards the objects by the enlightening intelligence of Brahman.
63. Brahman is the real unseen seer of sight. It is the silent witness of the activities of the eye.
64. Brahman is the Lord or the Proprietor of this mind-factory. The eyes, ears, etc. are ordinary clerks. The mind is the head-clerk. The intellect is the managing director.
65. What cannot be heard by the ears, but by which the ears are able to hear, know that alone is Brahman.
66. Brahman directs the ears towards sound.
67. The ear is a finite instrument. It carries the impressions of sound to the mind. The activity of the ear is connected with the activity of the mind.
68. The ear derives its power of hearing from Brahman only, its source.
69. The ear is made to move towards sound, music, etc., by the enlightening intelligence of Brahman.
70. Brahman is the real unheard hearer. It is the silent witness of the activity of the ear.
71. What smell does not perceive, but directs smell to its objects, know that alone as Brahman.
72. That which one breathes not with the breath, but by which breath is breathed, know that alone as Brahman.
73. That which is not enlivened by the Prana, but what gives Prana the power of enlivening all beings know that alone as Brahman.
74. Brahman is not an object of perception. Knowledge of Brahman is intuitive self-awareness.
75. The Prana is made to move towards its objects by the enlightening intelligence of Brahman.
Truth Transcendental
76. There is no objective and subjective consciousness for the sage; subject and object are the same for him. He sees only Brahman everywhere.
77. The Self or Soul of everyone is Brahman.
78. Brahman cannot be made the object of the knowledge of another, because besides it none that knows exists.
79. Brahman is different from what is known. It is also beyond what is not known.
80. He who is endowed with the four means, and who is pure and intelligent, can understand the teachings of the Upanishads.
81. Brahman is always the silent witnessing consciousness. He is the subject, knower and seer.
82. The seer can never be seen.
83. The knower can never be known by the intellect.
84. Anything perceived by the senses and conceived by the mind cannot be Brahman.
85. Only an object of the world can be perceived by the senses and thought by the mind.
86. Brahman is unknown by the mind, intellect and senses.
87. Brahman is certainly knowable through direct intuitive perception in Samadhi, as the Self or Atman, by the pure mind which is Brahman itself.
88. Till you attain the highest Nirvikalpa state, wherein you will feel All indeed is Brahman, there is nothing but the self, you will have to practise again and again inquiry, reflection and meditation. You must feel its presence in all names and forms.
89. You cannot know Brahman just as you know an object. Brahman is known or realized not as an object but as pure self-consciousness through intuitive or direct inner experience or illumination. Subject and object are one in spiritual experience.
90. Brahman is the witness of the waking dreaming and deep sleep states.
91. Brahman is intelligence in its essence. It is a homogeneous mass of pure consciousness.
92. Brahman is birth less, deathless, decay less, eternal, pure unconditional, one without a second. It is the Self or Atman of all beings.
93. In Nirvikalpa Samadhi, when all mental modifications merge in Brahman, there is no witness.
94. Brahman is eternal, pure self-luminous, undecaying, existence-absolute, knowledge-absolute and bliss-absolute.
95. The knower of Brahman possesses tremendous spiritual strength.
96. This Atman cannot be attained by one destitute of strength.
97. Real strength comes only through knowledge of the Self.
98. The knower of Brahman becomes absolutely fearless.
99. This Atman is invulnerable and invincible.
100. Immortality is the very nature of Brahman, just as heat is the very nature of fire.
101. Nirvikalpa Samadhi is a sublime soul-stirring experience that cannot be either imagined or described in words. You will have to experience it yourself in Samadhi when the mind, intellect and senses cease functioning.
Liberation at Hand
102. Brahma-Jnana destroys ignorance just as light destroys darkness and reveals one's inherent immortal nature.
103. Ignorance is the root cause of all human suffering.
104. If one does not know Brahman, he is caught in the round of births and deaths.
105. Really thirsty aspirants abandon the erroneous notion of I and Mine and turn away with disgust from the world, as everything here is perishable, illusory and transitory.
106. They practice meditation on the Atman and behold the one essence of the Atman in all objects. They realize the oneness of the Self or the unity of the Atman in all, and become immortal. They become Brahman.
107. He who knows that highest Brahman becomes Brahman itself.
108. He who lives in Brahman, he who has realized the Atman, really leads the true life.
109. Mundane life or sense-life is untruth. It is illusory.
110. The knower of Brahman attains liberation while living (Jivanmukti).
111. As soon as ignorance which is the cause of bondage is dispelled by the attainment of knowledge of Brahman, one gets liberation at once.
Moral of The Yaksha-Upakhyana
112. There is the real war inside between the good tendencies and the evil tendencies, between Sattva and Rajas and Tamas, between the lower impure mind and the higher pure mind.
113. The senses, the mind and the Prana begin to fight: We hold together and support this body. Prana gains the victory.
114. Prana, too, is inert. The source for this Prana, also, is Brahman. The senses, the mind and the Prana derive their light and power from Brahman only.
115. Upanishad means knowledge of Brahman or secret doctrine. Disciples sit devotedly round the preceptor for instructions: Upa-nearby, ni-devotedly and Sad-sit. Upanishad means, also the text that treats of Brahman.
116. Austerity, self-control and Sacrifice are aids to the acquisition of the knowledge of Brahman.
117. Knowledge dawns in men by the destruction of evil actions.
118. Knowledge of Brahman arises in those persons who have purified their minds by austerity, self-restraint and works, either in this birth or in several previous births.
119. Those who have not removed the impurities of the mind either disbelieve or disbelieve Brahman when it is explained, as in the case of Virochana.
120. These secrets explained become illumined to that great soul whose devotion to the Lord is great and whose devotion to his preceptor is as great as that to the Lord.
121. Knowledge of Brahman has a firm basis only in those persons who possess self-restraint and who do Tapas.
122. Truth is the abode of Brahma-Vidya or spiritual knowledge. Austerity, self-restraint, are its support. The Vedas are its limbs.
123. Truth is freedom from deceit, from fraud of speech, mind or deed.
124. Knowledge of Brahman will arise only in a person who is free from conceit and fraud in speech, mind and deed, and who is good-nature d.
125. Knowledge of Brahman does not arise in a person who is deceptive and utters falsehood. Therefore it is said that truth is the abode or resting place of knowledge.
126. Truth excels others as an aid to knowledge.
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