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HUMAN nature is not altogether unchanging but it does remain sufficiently constant to justify the study of ancient classics. The problems of human life and destiny have not been superseded by the striking achievements of science and technology. The solutions offered, though conditioned in their modes of expression by t...
. The chief variant readings are mentioned in the notes. As my interest is philosophical rather than linguistic, I have not discussed them. In the translation, words which are omitted or understood in Sanskrit or are essential to complete the grammatical structure are inserted in brackets. We cannot bring to the study ...
THE Upanisads represent a great chapter in the history of the human spirit and have dominated Indian philosophy, religion and life for three thousand years. Every subsequent religious movement has had to show itself to be in accord with their philosophical statements. Even doubting and denying spirits found in them ant...
The word 'upanisad' is derived from upa (near), ni (down) and sad (to sit), i.e. sitting down near. Groups of pupils sit near the teacher to learn from him the secret doctrine. In the quietude of forest hermitages the Upanisad thinkers pondered on the problems of the deepest concern and communicated their knowledge to ...
The Upanisads form a literature which has been growing from early times Their number exceeds two hundred, though guhyalamam Marti VI 29 abhayam var brahma bhavati ya evam veda, iti rahasyam Nrsimhottaratāpani U VIII dharme rahasy upanisat syāt Amarakosa upanisadam rahasyam yac cintyam Š on Kena IV 7 The injunction of s...
.'² The divine energy is compared to the breath which quickens It is a seed which fertilises or a flame which kindles the human spirit to its finest issues It is interesting to know that the Brhad-āraṇyaka Upanisad tells us that not only the Vedas but history, sciences and other studies are also 'breathed forth by the ...
The Vedānta meant originally the Upanişads, though the word is now used for the system of philosophy based on the Upanişads Literally, Vcdanta means the end of the Veda, vedasya antah, the conclusion as well as the goal of the Vedas The Upanisads are the concluding portions of the Vedas Chrono- logically they come at t...
Even the most inspired writers are the products of their environment. They give voice to the deepest thoughts of their own epoch. A complete abandonment of the existing modes of thought is psychologically impossible. The writers of the Rg Veda speak of the ancient makers of the path ³ When there is an awakening of the ...
. Mantra is derived by Yāska from manana, thinking.² It is that by which the contemplation of God is attempted. Brāhmana deals with the elaboration of worship into ritual. Parts of Brāhmanas are called *Āranyakas*. Those who continue their studies without marrying are called *aranas* or *aranamānas*. They lived in herm...
.¹ *A Year amongst the Persians* (1927), p. 134. Varuna becomes *Ahura Mazda* (Ormuzd), the supreme God and Creator of the world. In one of those conversations with Zoroaster which embody the revelation that was made to him, it is recorded, *Ahura* says, 'I maintain that sky there above, shining and seen afar and encom...
. They know nothing of the beginning of things. The first principle, that one, tad ekam, is uncharacterisable. It is without qualities or attributes, even negative ones To apply to it any description is to limit and bind that which is limitless and boundless. ² That one breathed breathless. There was nothing else It is...
. ³ See also I 16 4 32, where the writer says that he who made all this does not probably know its real nature 'He, the first origin of this creation, whether he formed it all or did not form it, Whose eye controls this world in highest heaven, He, venly, knows it, or perhaps he knows not.' X 129 7 ET by Max Muller. ⁴ ...
. Sometimes he is said to beget all beings. He pervades all things as air or ether (ākāśa) pervades the universe. He animates the world as the life-breath (prāṇa) animates the human body, a comparison which has been developed with remarkable ingenuity by Rāmānuja. *Rg Veda* raises the question of the nature of the huma...
Sacred knowledge is trayi vidyā It is three-fold, being the knowledge of the Rg, the Yajur and the Sāma Vedas The two latter use the hymns of the Rg and the Atharva Vedas and arrange them for purposes of ritual The aim of the Yajur Veda is the correct performance of the sacrifice to which is attributed the whole contro...
The elements of the ritualistic cult found in the Vedas are developed in the Brāhmanas into an elaborate system of ceremonies. While in the *Rg Veda* the sacrifices are a means for the propitiation of the gods, in the Brāhmanas they become ends in themselves. Even the gods are said to owe their position to sacrifices. ...
The Āranyakas do not give us rules for the performance of sacrifices and explanations of ceremonies, but provide us with the mystic teaching of the sacrificial religion As a matter of fact, some of the oldest Upanisads are included in the Āranyaka texts,² which are meant for the study of those who are engaged in the vo...
The Āraṇyakas¹ shade off imperceptibly into the Upaniṣads even as the Brāhmaṇas shade off into the Āraṇyakas. While the student (brahmacārin) reads the hymns, the householder (grhastha) attends to the Brāhmaṇas which speak of the daily duties and sacrificial ceremonies, the hermit, the man of the forest (vānaprastha), ...
. ⁵ Cū VII 123 by logical thinking, but by the energy of our whole inner being. Prayer starts with faith, with complete trust in the Being to whom appeal is made, with the feeling of a profound need, and a simple faith that God can grant us benefits and is well disposed towards us. When we attain the blinding experienc...
To the pioneers of the Upaniṣads, the problem to be solved presented itself in the form, what is the world rooted in? What is that by reaching which we grasp the many objects perceived in the world around us? They assume, as many philosophers do, that the world of multiplicity is, in fact, reducible to one single, prim...
. ⁶ The *Chāndogya Upaniṣad*, however, makes out that fire is the first to evolve from the Primaeval Being and from fire came water and from water the earth At the time of dissolution, the earth is dissolved in water, and water in fire and fire in the Primaeval Being ⁷ *Ākāśa*, ether, space, is sometimes viewed as the ...
. The eternal is the origin of the actual and its nisus to improvement. To think of it as utterly transcendent or as a future possibility is to miss its incidence in the actual. We cannot miss the primordiality of the Supreme. 'Verily, in the beginning this world was Brahman'¹ There is the perpetual activity of the Sup...
. The Supreme Lord, Ìsvara, who eternally produces, outlasts the drama of the universe Samkara begins his commentary on the Bhagavad-gîtã with the verse: 'Nàrãyana is beyond the unmanifest. The golden egg is produced from the unmanifest. The earth with its seven islands and all other worlds are in the egg.' The names a...
. The supra-cosmic silence and the cosmic integration are both real. The two, mṛguna and saguna Brahman, Absolute and God, are not different. Jayatīrtha contends that Śamkara is wrong in holding that Brahman is of two kinds—brahmano dvairūpyasya aprāmāṇkatvāt.² It is the same Brahman who is described in different ways....
. The many alone. It is the world-body, the world of matter without form. It is the possibility of manifested form. ¹ See also *Paingala U*. totality for an integral view of life and the world If we are able to hold them together, the conflicting views which are emphasised exclusively by certain schools of Indian Ved...
. E T Salter's ET (1928) Ch XIII 'No monad or triad can express the all-transcending hiddenness of the all-transcending super-essentially super-existing super-deity ' 'God, because of his excellence, may rightly be called Nothing,' says Scotus Erigena ¹ BU IV 4 5 Iśa 4, 5 *Katha* I 2 20–21, I 3 15, II 6 17 M.U. I 1 6, ...
. Brahman is the unity of all that is named ¹ Hiranya-garbha or Brahmā is the World-soul² and is subject to changes of the world. He is kārya Brahmā or effect Brahman as distinct from Ṫsvara who is kārana Brahman or causal Brahman. Hiranya-garbha arises at every world-beginning and is dissolved at every world-ending. Ṫ...
The word ‘ātman’ is derived from an ‘to breathe.’ It is the breath of life.¹ Gradually its meaning is extended to cover life, soul, self or essential being of the individual. Samkara derives ātman from the root which means ‘to obtain’ ‘to eat or enjoy or pervade all.’² Ātman is the principle of man’s life, the soul tha...
. The *Māndūkya Upanisad*, by an analysis of the four modes of consciousness, waking, dream, deep sleep and illumined consciousness, makes out that the last is the basis of the other three. ¹ Through all months, years, seasons and kalpas, through all (divisions of time) past and future the consciousness remains one and...
In the early prose Upanisads, ātman is the principle of the individual consciousness and Brahman the superpersonal ground of the cosmos. Soon the distinction diminishes and the two are identified. God is not merely the transcendent numinous other, but is also the universal spirit which is the basis of human personality...
The ecstasy of divine union, the bliss of realisation tempts one to disregard the world with its imperfections and look upon it as a troubled and unhappy dream The actual fabric of the world, with its loves and hates, with its wars and battles, with its jealousies and competitions as well as its unasked helpfulness, su...
.¹ The *Brhad-āranyaka Upanisad* argues that *satyam* consists of three syllables, *sa, ti, yam*, the first and the last being real and the second unreal, *madhyato anrtam*. The fleeting is enclosed on both sides by an eternity which is real.² The world comes from *Brahman* and returns to *Brahman*. Whatever exists owe...
. 'Beyond whom there is none she is called Durgā. Because she saves from crisis therefore she is called Durgā ' yasyāh parataram nāstri, sa durgā prakīrtitā durgāt samtrāyate yasmād devī durgeti kathyate. ¹ VI 47 18; see B U II. 5 19. ³ R.V X 5 7. M U. II. 2 1 Praśna II 5 6. of māyā, he is not subject to it. If God w...
.' ⁵ annam brahmeti vyajānāt T U. III lute non-being is non-existent. It is impossible in a world which flows freely from the bounty of being *Prakrti* is called non-being. It is not strictly correct. This description indicates its distance from being. It is the ultimate possibility on the side of descent from the Di...
. There are others which grant reality to the world, though they maintain that it has no reality apart from Brahman. Samkara tells us that the former is the true teaching of the Upaniṣads, while the latter view is put forward only tentatively as a first step in the teaching to be later ¹ Katha I 2. 4. 5 ² I. I. 10. ³ M...
Jīva is literally, 'that which breathes,' from jīv 'to breathe' It referred originally to the biological aspect of man's nature which goes on throughout life, in waking, dream and sleep It is called purusa in the sense of puri-śaya or 'that which dwells in the citadel of the heart' This means that the biological serves...
. indicates that 'the individual and the Lord, are related as sparks to fire, jīva īśvarasyāmśo bhavitum arhati, yathāgner visphulīngāh, in which the heat is the same (notwithstanding that the sparks are distinguishable from fire)' and concludes that 'from these two doctrines of difference and non-difference the meanin...
If buddhi, vijñāna, intelligence, has its being turned towards the Universal Self it develops intuition or true knowledge, Wisdom. But ordinarily, intelligence is engaged in discursive reasoning and reaches a knowledge which is, at best, imperfect, through the processes of doubt, logic and skilful demonstration. It ref...
. We cannot, however, become aware of the true life in its unity and multiplicity, in its absoluteness and relativity, if we do not free ourselves from the world of divided and isolated objects. In the objective world where estrangement and limitations prevail, there are impenetrable entities, but in the knowledge wher...
.⁵ We must renounce selfish desire, surrender material possessions, become bereft of egotism. The path is 'sharp as the edge of a razor and hard to cross, difficult to tread.'⁶ A teacher who has attained the goal may help the aspiring soul.⁷ Truth has not only to be demonstrated but also communicated. It is relatively ...
. Man is the mediator between God and nature and has to complete the work of creation by the in- carnation of wisdom. He must illumine what is dark and strengthen what is weak in him. His entire being should labour to become one with the Divine. Our fallen nature, sunk in sin, is felt as contrary to the Real and yet as...
.¹ The *Tatitṛīya Upanisad* gives a list of students' duties. He should not be negligent of truth, virtue, welfare, prosperity, study and teaching. He should perform only those acts which are irreproachable. In case of doubt concerning any act of conduct, the student should follow the practice of those Brāhmanas who ar...
.' Possessiveness is condemned. The 1 Cp Isaiah 'The tillage of righteousness is silence' 'In silence and in hope shall be your strength.' 2 'While all things were in quiet silence and the night was in the midst of her course the Word leapt down from heaven' 3 B U II 4 2 Cp Jalāl-Uddin Rūmī Once the noble Ibrahim, as h...
Until we negate the ego and get fixed in the Divine Ground we are bound to the endless procession of events called samsāra.⁴ The principle which governs this world of becoming is called karma. There are moral and spiritual laws as well as physical ¹ See also K U I, where the teacher is the King Citra Gāngyāyanu. ² CU I...
. The results of learning and conduct cling to the soul.⁴ The ignorant, the unenlightened go after death to sunless demoniac regions.⁵ The good are said to go up to regions which are sorrowless, through the air, sun, and moon.⁶ The *Chāndogya Upanisad* speaks of two ways open to mortals, the bright and the dark, the wa...
The fact that the individual consciousness has for its essential reality the Universal Self implies the possibility that every human being can rend the veil of separateness and gain recognition of his true nature and oneness with all beings. The Upanisads develop this character of life eternal. In the *Rg Veda*, what i...
.³ Works have a meaning only for a self-centred individual Liberation is the destruction of bondage, which is the product of ignorance.⁴ Ignorance is destroyed by knowledge and not by works.⁵ Freedom is not a created entity; it is the result of recognition Knowledge takes us to the place where desire is at rest, a-kāma...
. This is only one aspect of deliverance There is also the account where the self becomes one with the Supreme Person. He who knows 'I am Brahman,' becomes the universe. Even the gods cannot prevent him from becoming the universe for he is its soul.¹ Man has potential universality which he actualises in the state of li...
. IV 4-6 ² BS IV 4-9. ³ BS IV. 4-12 yadā saśarīratām samkalpayat tadā saśarīro bhavat, yadā tu a-śarīratām tadā aśarīrah iti bhāvah S B IV 4. 12 ⁴ BS IV 4 15 yathā pradīpah ekah aneka-pradīpa-bhāvam āpadyate vikāra-śakti-yogāt, evam ekah apि san muktātmā arśvarya-yogāt aneka- bhāvam āpadya sarvāni samkalpa-srṣṭāni śarī...
⁴ Cp Traherne 'You never enjoy the world aright till the sea itself floweth in your veins, till you are clothed with the heavens and crowned with the stars, and perceive yourself to be the sole heir of the whole world, and more than so, because men are in it who are everyone sole heirs as well as you.' self takes pos...
.' mahā-sattvo maho-pāyah sthira-buddhir atantritah jītvā dustara-samgrvāmam tārayed aparān api ² For Kabīr the true saint is one 'who requireth thee not to close the doors, to hold the breath, and to renounce the world.' who teacheth thee to be still amidst all thine activities.' order to help them also to make the ...
The Upanisads use the inherited forms of religious worship as means for the realisation of the Supreme The Vedic mantras are addressed to various powers, symbolic of important aspects, of the Supreme Reality They teach the religion of śraddhā, ¹ Cp The Cosmic Christ speaking through Jesus, 'I am the Alpha and the Omega...
. ² vihāya sarva-sāstrāni yat satyam tad upāsyatām Uttara Gītā Even if we study the Vedic texts and all the scriptures we cannot know the truth of reality if we are the victims of intellectual pride adhītya caturo vedān sarva-sāstrāny anekaśah brahma-tattvam na jānantri darpopahata-cetasah. Muktikā U II 65 reality in...
. As *Brahman* is not described in the early Upaniṣads in sufficiently personal terms, the later ones like the *Katha* and the *Svetāśvatara* look upon the Supreme as personal God who bestows grace. Devotion to the personal God is recommended as a means for attaining spiritual enlightenment.⁴ would have gone. Is this w...
Pingalā, the public woman, got disgusted with her life and said, 'Casting aside this eternal lover who is near (in my own heart), is my beloved, gives me joy, gives me wealth, I foolishly seek another (from outside), who does not fulfil my desires, who gives me only sorrow, fear and blind infatuation and is petty ' san...
She resolved 'He is the friend, most beloved Lord and one's own self to all embodied beings I shall earn Him by offering myself to Him and play with Him as Goddess Laksmi does suhri presthatamo nātha, ātmā cāyam saririnām tam vikrīyātmanaivāham rame'nena yathā ramā
4 yasmin sarvam, yatah sarvam, yah sarvam, sarvataś ca yah In whom is everything, from whom is everything, who is everything, who is everywhere 5 Cp Kalpataru I 1 20 nir-viśesam param brahma sāksāt kartum anīśvarāh ye mandās te'nukampyante sa-viśeṣa-nirūpanaś tells us that the true devotee becomes a fulfilled being, ...
. In other religions, too, we have these varieties of mystic experience There are some who wish to establish contact with God regarded strictly as a person, and live a life in ever com- plete accord with the divine will and at long last reach the most intimate union with God There are others who wish to go beyond union...
The *Brhad-āraṇyaka-Upanisad* which is generally recognised to be the most important of the Upaniṣads forms part of the *Satapatha Brāhmana*. It consists of three *Kāndas* or sections, the *Madhu Kānda* which expounds the teaching of the basic identity of the individual and the Universal Self, the *Yājñavalkya* or the ...
I aum usā vā aśvasya medhyasya śvah, sūryas caksuh, vātaḥ\ńrāṇah, vyāttam agnir vaśvānarah, samvatsara ātmāśvasya medhyasya, dyauh prṣtham, antarīksam udaram, prthivī pājasyam, dīśah pārśve, avāntaradīśaḥ pārśavah, rtavóngāni, māsās cārdhamāsāś ca parvāni, ahorātrāni pratisthāh, naksa- -trāny asthīni, nabho māṁsāni; ūv...
I naiveha kimcanāgra āsīt mrtyunaivedam āvriam āsīt, aśanāyayā, aśanāyā hi mrtyuh, tan mano'kuruta, ātmanvī syām iti so'rcann acarat, tasyārcata āpo'jāyanta arcate var me kam abhūd iti, tad evārkasya arkatvam; kam ha vā asmari bhavati, ya evam etad arkasya arkatvam veda. I There was nothing whatsoever here in the begin...
. bhūyah· again, punar apि Ś explains that Prajā-patī had performed a horse sacrifice in his previous life and those thoughts were in his mind now sa tapo'tapyata· He practised austerity tapas is literally 'burning' It is the glow caused by the concentration of mental energy. Through tapas is all creation effected The ...
I. devā la prājāpatyāḥ, devāś cāsurāś ca. tadāḥ kānīy asā eva devāḥ, jyā, asā asvṛāḥ, ta eṣu lokeso aspardhanta, te la devā ūcuḥ, kṛṇāsurān; ayā na udgṛi: kenāt; ayāmētī. I. There were two classes of the descendants of Prajā-pati, the gods and the demons Of these, the gods were the younger and the demons the elder on...
. Then they said to the mind: Chant (the udgītha) for us. 'So be it,' said the mind and chanted for them. Whatever enjoyment there is in the mind, it secured for the gods by chanting, that it thought well was for itself. The demons knew, 'verily, by this chanter, they will overcome us.' They rushed upon it and pierced ...
. 17 Then it (the breath) chanted food for itself (obtained food by chanting). For whatever food is eaten is eaten by him alone. In it (breath) is established. ādyam· eatable, adanārham, bhaksanārham. R. anenaiva by him alone, by the vital breath alone. Ś refers to the meaning of the word ana as vital breath, ana iti p...
22 esa u eva sāma, vāg var sāma, esa sā cāmaścetṛ, tat sāmnaḥ sāmatvam; yad veva samah plusinā, samo maśakena, samo nāgena, sama ebhis tribhir lokarḥ, samo'nena sarvena, tasmād veva sāma, aśnute sāmnah sāyujyam salokatām, ya evam etat sāma veda 22 And this is also the Sāma Veda; speech, verily, is the chant It is sā (s...
I ātmarvedam agra āsīt purusavīdhah, so'nuvīksya nānyad ātmano'paśyat, so'ham asmīty agre vyāharat, tato'ham nāmā-bhavat, tasmād apy etarhy āmantritah; aham ayam ity evāgra uktvā, athānyan nāma prabrūte yad asyabhavatı sa yat pūrvo'smāt sarvasmāt sarvān pāpmana ausat, tasmāt purusah, oṣatı ha var sa tam, yo'smāt pūrvo ...
. Both these (mouth and the hands) are hairless on the inside for the source is hairless on the inside. When they (the people) say 'sacrifice to him,' 'sacrifice to the other one,' all this is his creation indeed and he himself is all the gods. And now whatever is moist, that he produced from semen, and that is Soma. T...
. It knew itself only as 'I am Brahman.' Therefore it became all. Whoever among the gods became awakened to this, he, indeed, became that. It is the same in the case of seers, same in the case of men Seeing this, indeed, the seer Vāma-deva knew, 'I was Manu and the Sun too.' This is so even now. Whoever knows thus, 'I ...
. 15 So these (four orders were created) the Brāhmana, the Kṣatriya, the Vaiśya and the Śūdra Among the gods that Brahmā existed as Fire, among men as Brāhmana, as a Kṣatriya by means of the (divine) Kṣatriya, as a Vaiśya by means of the (divine) Vaiśya, as a Śūdra by means of the (divine) Śūdra Therefore people desire...
I yat saptānnāni medhayā tapasā janayat pitā, ekam asya sādhāranam, dve devān abhājayat; trīny ātmane' kuruta, paśubhya ekam prāyacchat. tasmīn sarvam pratisthitam, yac ca prānītī yac ca na kasmāt tāni na ksīyante adyamānāni sarvadā? yo vaitām aksītim veda, so'nnam atti pratīkena; sa devān apīgacchati, sa ūrjam upajīva...
. Verily, the self consists of speech, mind and breath See Maitri VI. 30. Mere presentation is not enough for perception. Mind must be attentive. We often say that we did not see it or hear it because we were absent-minded It is through the mind that we see and hear. samkalpa- determination, determining the nature of a...
14. sa eṣa samvatsarah prajā-patih, sodaśa-kalah; tasya rātraya eva pañcadaśa-kalāh, dhruvarvāsya sodaśi kalā sa rātribhṛv evā ca pūryate, apa ca ksīyate, so'māvāsyām rātrim etayā sodasyā kalayā sarvam idam prāṇabhrd anupravṛṣya, tatah prātar jāyate. tasmād etām rātrim prāna-bhrtah prānaṁ na vicchindyād api krkatā sasy...
16 atha trayo vāva lokāh, manusya-lokah, pītr-lokah deva-loka iti so'yam manusya-lokah putrenaiva jayyah, nānyena karmanā karmanā pītr-lokah, vidyayā deva-lokah, deva-loko var lokānām śresthah tasmād vidyām praśamsantṛ 16 Now, there are, verily, three worlds, the world of men, the world of the fathers, and the world of...
17 athātah sampratthah yadā praisyan manyate, atha putram āha, tvam brahma tvam yajñah, tvam loka iti. sa putrah praty āha, aham brahma, aham yajñah, aham loka iti yad vai kim cānuktam, tasya sarvasya brahmety ekatā ye vai ke ca yajñāh, tesām sarvesām yajña ity ekatā; ye vai ke ca lokāh, tesām sarvesām loka ity ekatā, ...
21. athāto vrata-mīmāṁsā. prajā-patir ha karmāṇi sasrje, tāni srstāni anyo'nyenāspardhanta. vadīsyāmy evāham iti vāg dadhre, draksyāmy aham iti caksuh; śroṣyāmy aham iti śrotram; evam anyāni karmāṇi yathā karma, tāni mṛtyuḥ śramo bhūtvā upayeme, tāny āpnot; tāny āptvā mṛtyur avārundha; tasmāt śrāmyaty eva vāk, śrāmyatī...
I trayam vā idam, nāma rūpam karma, tesām nāmnām vāg ity etad esām uktham, ato hı sarvārı nāmāny uttisthantrı, etad esām sāma, etadd hı sarvarı nāmabhıh samam, etad esām brahma, etadd hı sarvārı nāmārı bibhartı. I. Verily, this (world) is a triad of name, shape and work. Of these as regards names, speech is the source,...
1. drpta-bālākṛ hānūcāno gārgya āsa, sa hovāca ajātaśatruṁ kāśyam, brahma te bravānīti, sa hovāca ajātaśatruh, sahasram etasyām vāci dadmaḥ janakah, janaka iti var janā dhāvantīti. 1. There lived formerly Drpta-bālākū of the Gārgya clan, who was an expositor. He said to Ajātaśatru of Kāśi, 'I will tell you about Brahma...
. 6 Gārgya said 'The person who is here in fire, on him, indeed, do I meditate as Brahman' Ajātaśatru said 'Please do not talk to me about him, I meditate on him, verily, as the lord, as the irresistible and as the unvanquished army He who meditates on him as such becomes, indeed, victorious, unconquerable, and a conqu...
. However, I shall make you know him clearly.' Taking him by the hand he rose. The two together came to a person who was asleep. They addressed him with these names: Great, White-robed, Radiant, Soma. The man did not get up. He woke him by rubbing him with his hand. He then got up. pratiloṣam contrary to usual practice...
I yo ha vai śisum sa-ādhānam sa-praty-ādhānam sasthūnam sa-dāmam veda, sapta ha dvīsato bhrātrvyān avarunaddhi ayam vāva śiśur yo'yam madhyamah prānah, tasyaīdam evādhānam, īdam pratyādhānam, prānah sthūnā, annam dāma. I. Verily, he who knows the new-born babe with his abode, his covering, his post and his rope keeps...
I dve vāva brahmano rūpe, mūrtam caivāmūrtam ca, martyam cāmrtam ca, sthitam ca, yac ca, sac ca, tyac ca. I Verily, there are two forms of Brahman, the formed and the formless, the mortal and the immortal, the unmoving and the moving, the actual (existent) and the true (being). See Maitrī VI 3 2. tad etan mūrtam yad an...
I maitreyi, iti hovāca yājñavalkyah, ud yāsyan vā are 'ham asmāt sthānād asmi; hanta, te 'nayā kātyāyanyāntam karavānīti. I 'Maitreyi,' said Yājñavalkya, 'verily, I am about to go forth from this state (of householder). Look, let me make a final settlement between you and that Kātyāyanī.' See IV 5 sthānād from the stat...
. Verily, by the seeing of, by the hearing of, by the thinking of, by the understanding of the Self, all this is known. All objects of the world, earthly possessions, romantic delights, provide opportunities for the realisation of the Self. *the Self should be seen, heard of, reflected on and meditated upon.* śrotavy...
. 12 'As a lump of salt thrown in water becomes dissolved in water and there would not be any of it to seize forth as it were, but wherever one may take it is salty indeed, so, verily, this great being, infinite, limitless, consists of nothing but knowledge Arising from out of these elements one vanishes away into them...
I ryam prthvī sarvesām bhūtānām madhu, asyam prthvyai sarvāni bhūtāni madhu; yaś cāyam asyām prthvyām tejomayo' mṛtamayah purusah, yas cāyam adhyātmam śārīras tejomayo' mṛtamayah purusaḥ, ayam eva sa yo'yam ātmā, idam amṛtam, idam brahma, idam sarvam. I. This earth is (like) honey for all creatures, and all creatures a...
. 10 ayam ākāśah sarvesām bhūtānām madhu; asyākāśasya sarvāṇi bhūtāṇi madhu, yaś cāyam asmīnn ākāśe tejomayo' mrtamayah, purusah, yaś cāyam adhyātmam hrdyākāśah tejomayo' mrtamayah purusah, ayam eva sa yo'yam ātmā, idam amrtam, idam brahma, idam sarvam 10 This space is (like) honey for all beings and all beings are (li...
16 idām varı tan madhu dadhyann ātharvano 'śvībhyām uvāca tad etad rsīh paśyann avocat: tad vām narā sanaye damsa ugram āvīs krnomi, tanyatur na vrśitim dadhyan ha yan madhv ātharvano vām aśvasya śīrsnā pra yad īm uvāca iti 16 This, verily, is the honey which Dadhyan, versed in the *Atharva Veda*, declared unto the two...
1. *atha vaṁśah, pautimāṣyo gaupavanah, pautimāṣyāt, pautimāṣyo gaupavanāt, gaupavanah kauśikāt, kauśikah kaundinyāt, kaundinyah śāndilyāt, śāndilyah kauśikāc ca gautamāc ca, gaudawah —* 1. Now the line of tradition (of teachers). Pautimāsya (received the teaching) from Gaupavana, Gaupavana from (another) Pautimāsya (T...
1. janako ha vardeho bahu-daksinena yajñeneje. tatra ha kuru- pāñcālānām brāhmanā abhisametā babhūvuh tasya ha janakasya vardehasya vijñāsā babhūva kaḥ svid esām brāhmanānām anūcānatama iti. sa ha gavām sahasram avarurodha: daśa daśa pādā ekarkasyāh śringayor ābaddhā babhūvuh. I Janaka (King) of Videha performed a sacr...
. Verily, mind is the Brahmā of the sacrifice. That which is this mind is the yonder moon. This is the Brahman. This is freedom. This is complete freedom. This is concerning freedom; and now the achievements. sampadah· achievements of results acquired, phala-prāptih 7. yājñavalkya, iti hovāca, katibhṛ ayam adya rgbhṛ h...
1. atha harnam jāratkārava ārtabhāgaḥ papraccha· yājñavalkya iti hovāca, kati grahāh katy atigrahā iti. astau grahāḥ aṣṭāv atigrahā iti ye te' stau grahāh, astāv atigrahāḥ, katame ta iti. I Then Jāratkārava Ārtabhāga questioned him, 'Yājñavalkya,' said he, 'how many perceivers are there, how many over-perceivers?' 'Eig...
. Therefore, Ārtabhāga of the line of Jaratkāru kept silent. ātman self, ether in the heart, hrdayākāśam Ṣlohītam blood, lohito rohito raktaḥ, Amara-kośa I 5 15 What then becomes of this person? What is the support by which he again takes birth? The results of action, Karma, produce rebirth. This view finds a parallel ...
I atha hainam bhujyur lāhyāyanīh papraccha· yājñavalkya, iti hovāca, madresu carakāh, paryavrajāma, te patañcalasya kāpyasya grhān ama; tasyāsīd duhitā gandharvagṛhītā; tam aprcchāma ko 'sīti, so'bravīt, sudhanvāngīrasa iti, tam yadā lokānām antān aprcchāma, athainam abrūma, kva pāriksitā abhavann iti, kva pāriksitā ab...
I atha hainam usastas cākrāyanah papraccha yājñavalkya, iti hovāca, yat sāksād aparoksād brahma, ya ātmā sarvāntarah, tam me vyācaksveti eṣa ta ātmā sarvāntarah katamah, yājñavalkya, sarvāntarah yah prānena prāṇiti, sa ta ātmā sarvāntarah yo 'pānenāpāṇiti, sa ta ātmā sarvāntarah, yo vyānena vyāṇiti, sa ta ātmā sarvānta...
atha hainam kaholah kausītakeyah papraccha yājñavalkya, iti hovāca, yad eva sāksād aparoksād brahma ya ātmā sarvāntarah, tam me vyācakṣva iti esa ta ātmā sarvāntarah-katamah, yājñavalkya, sarvāntarah yo'sanāyā-pīpāse sokam moham jarām mṛtyuṁ atyeti etam var tam ātmānam viditvā, brāhmanāh putraIsanāyās ca vittaisanāyās ...
I atha puram gārgī vācal navī papraccha, yājñavalkya, iti kṛṣṇa, yad idam sarvam apsv olam ca protam ca, kasmin nū 11 ilu āpa otāś ca protāś ceti vāyau, gārgī, iti kasmin nū khalu; iti, otaś ca protāś ceti antarikṣa-lokca, gārgī, iti, kasmin nu khalu antariksa-lokā otāś ca protāś ceti gandharva-lokesu, gārgi, iti kasmi...
I atha hainam uddālaka ārunīh papraccha· yājñavalkya, iti hovāca madicēṣv avasāma, patañcalasya kāpyasya grheṣu, yajñam adhīyānāh tasyāsīd bhāryā, gandharva-gṛhītā, tam aprcchāma, ko'sītī so'bravīt, kabandha ātharvana iti so'bravīt, patañcalam kāpyam yājñikāmis ca, vettha ni tvam, kāpya, tat sūtram yasmīnn (v yena) aya...
. yo'ntarikse tisthann antariksād antarah yam antariksam na veda, yasyāntariksam śarīram, yo'ntariksam antaro yamayatī, esa ta ātmāntāryāmy amrtah 6 ‘He who dwells in the sky, yet is within the sky, whom the sky does not know, whose body the sky is, who controls the sky from within, he is your self, the inner controlle...
. 19 'He who dwells in the ear, yet is within the ear, whom the ear does not know, whose body the ear is, who controls the ear from within, he is your self, the inner controller, the immortal' 20. yo manasī tisthan manaso'ntarah, yam mano na veda, yasya manah śarīram, yo mano'ntaro yamayati, esa ta ātmāntaryāmy amrtah....
1 atha ha vācaknavy uvāca, brāhmanā bhagavantah, hanta, aham imam dvau praśnau praksyāmi, tau cen me vaksyati, na varjitu yusmākam imam kaś cid brahmodyam jeteti prccha, gārgīti I Then Vācaknavī said 'Venerable Brāhmanas, I shall ask him two questions If he answers me these, none of you can defeat him in arguments abou...