UntitledUntitledUntitledUntitledThe Upanishads are the end part of the Vedas which briefly expound the The Upanishads are the end part of the Vedas which briefly expound the The Upanishads are the end part of the Vedas which briefly expound the The Upanishads are the end part of the Vedas which briefly expound the philosophic principles of the Vedas and are considered the essence of the philosophic principles of the Vedas and are considered the essence of the philosophic principles of the Vedas and are considered the essence of the philosophic principles of the Vedas and are considered the essence of the Vedas. The philosophy of the Upanishads is sublime, profound, lofty and Vedas. The philosophy of the Upanishads is sublime, profound, lofty and Vedas. The philosophy of the Upanishads is sublime, profound, lofty and Vedas. The philosophy of the Upanishads is sublime, profound, lofty and soul-stirring. The Upanishads speak of the identity of the atman soul-stirring. The Upanishads speak of the identity of the atman soul-stirring. The Upanishads speak of the identity of the atman soul-stirring. The Upanishads speak of the identity of the atman (individual soul) and brahman (the Supreme Soul). They reveal the most (individual soul) and brahman (the Supreme Soul). They reveal the most (individual soul) and brahman (the Supreme Soul). They reveal the most (individual soul) and brahman (the Supreme Soul). They reveal the most subtle and deep spiritual truths.subtle and deep spiritual truths.subtle and deep spiritual truths.subtle and deep spiritual truths.

FoldFoldFoldFoldTable of ContentsTable of ContentsTable of ContentsTable of ContentsOverviewOverviewOverviewOverviewOrigin Of the UpanishadsOrigin Of the UpanishadsOrigin Of the UpanishadsOrigin Of the Upanishads108 Principal Upanishads108 Principal Upanishads108 Principal Upanishads108 Principal UpanishadsSignificance and IdealSignificance and IdealSignificance and IdealSignificance and IdealReferencesReferencesReferencesReferencesOverviewOverviewOverviewOverviewThere is no book in the whole world that is so thrilling, soul-stirring There is no book in the whole world that is so thrilling, soul-stirring There is no book in the whole world that is so thrilling, soul-stirring There is no book in the whole world that is so thrilling, soul-stirring and inspiring as the Upanishad. The philosophy taught by the Upanishads and inspiring as the Upanishad. The philosophy taught by the Upanishads and inspiring as the Upanishad. The philosophy taught by the Upanishads and inspiring as the Upanishad. The philosophy taught by the Upanishads has been the source of solace for many, both in the East and the West. Thehas been the source of solace for many, both in the East and the West. Thehas been the source of solace for many, both in the East and the West. Thehas been the source of solace for many, both in the East and the West. Thehuman intellect has not been able to conceive of anything more noble and human intellect has not been able to conceive of anything more noble and human intellect has not been able to conceive of anything more noble and human intellect has not been able to conceive of anything more noble and sublime in the history of the world than the teachings of the Upanishads.sublime in the history of the world than the teachings of the Upanishads.sublime in the history of the world than the teachings of the Upanishads.sublime in the history of the world than the teachings of the Upanishads.

The Upanishads contain the essence of the Vedas. They are the concluding The Upanishads contain the essence of the Vedas. They are the concluding The Upanishads contain the essence of the Vedas. They are the concluding The Upanishads contain the essence of the Vedas. They are the concluding portions of the Vedas and are the source of the Vedanta philosophy. portions of the Vedas and are the source of the Vedanta philosophy. portions of the Vedas and are the source of the Vedanta philosophy. portions of the Vedas and are the source of the Vedanta philosophy. Profound, original, lofty and sublime thoughts arise from every verse. Profound, original, lofty and sublime thoughts arise from every verse. Profound, original, lofty and sublime thoughts arise from every verse. Profound, original, lofty and sublime thoughts arise from every verse. They contain the direct spiritual experiences or revelations of seers, or They contain the direct spiritual experiences or revelations of seers, or They contain the direct spiritual experiences or revelations of seers, or They contain the direct spiritual experiences or revelations of seers, or sages, the rishi. They are the products of the highest wisdom, supreme sages, the rishi. They are the products of the highest wisdom, supreme sages, the rishi. They are the products of the highest wisdom, supreme sages, the rishi. They are the products of the highest wisdom, supreme divine knowledge. Hence they stir the hearts of people and inspire them.divine knowledge. Hence they stir the hearts of people and inspire them.divine knowledge. Hence they stir the hearts of people and inspire them.divine knowledge. Hence they stir the hearts of people and inspire them.

The glory or grandeur of the Upanishads cannot be adequately described in The glory or grandeur of the Upanishads cannot be adequately described in The glory or grandeur of the Upanishads cannot be adequately described in The glory or grandeur of the Upanishads cannot be adequately described in words, because words are finite and language is imperfect. The Upanishads words, because words are finite and language is imperfect. The Upanishads words, because words are finite and language is imperfect. The Upanishads words, because words are finite and language is imperfect. The Upanishads have indeed greatly contributed to the peace and solace of mankind. They have indeed greatly contributed to the peace and solace of mankind. They have indeed greatly contributed to the peace and solace of mankind. They have indeed greatly contributed to the peace and solace of mankind. They are highly elevating and soul-stirring. Millions of aspirants have drawn are highly elevating and soul-stirring. Millions of aspirants have drawn are highly elevating and soul-stirring. Millions of aspirants have drawn are highly elevating and soul-stirring. Millions of aspirants have drawn inspiration and guidance from the Upanishads. They are the cream of the inspiration and guidance from the Upanishads. They are the cream of the inspiration and guidance from the Upanishads. They are the cream of the inspiration and guidance from the Upanishads. They are the cream of the Vedas. They are treasures of incalculable value. They are rich in profoundVedas. They are treasures of incalculable value. They are rich in profoundVedas. They are treasures of incalculable value. They are rich in profoundVedas. They are treasures of incalculable value. They are rich in profoundphilosophical thought. Their intrinsic value is very great. There is philosophical thought. Their intrinsic value is very great. There is philosophical thought. Their intrinsic value is very great. There is philosophical thought. Their intrinsic value is very great. There is immense depth of meaning in the passages and verses. The language is immense depth of meaning in the passages and verses. The language is immense depth of meaning in the passages and verses. The language is immense depth of meaning in the passages and verses. The language is beautiful.beautiful.beautiful.beautiful.

The Upanishads give a vivid description of the nature of the Atman, the The Upanishads give a vivid description of the nature of the Atman, the The Upanishads give a vivid description of the nature of the Atman, the The Upanishads give a vivid description of the nature of the Atman, the Supreme Soul, in a variety of ways, and expound suitable methods and aids Supreme Soul, in a variety of ways, and expound suitable methods and aids Supreme Soul, in a variety of ways, and expound suitable methods and aids Supreme Soul, in a variety of ways, and expound suitable methods and aids to attain the Immortal Brahman, the Highest Purusha.to attain the Immortal Brahman, the Highest Purusha.to attain the Immortal Brahman, the Highest Purusha.to attain the Immortal Brahman, the Highest Purusha.

Ages have passed since they were first presented to the world. Even now Ages have passed since they were first presented to the world. Even now Ages have passed since they were first presented to the world. Even now Ages have passed since they were first presented to the world. Even now they are remarkably sweet and charming. Their freshness is unique. Their they are remarkably sweet and charming. Their freshness is unique. Their they are remarkably sweet and charming. Their freshness is unique. Their they are remarkably sweet and charming. Their freshness is unique. Their fragrance is penetrating. Many cannot live today without the study of fragrance is penetrating. Many cannot live today without the study of fragrance is penetrating. Many cannot live today without the study of fragrance is penetrating. Many cannot live today without the study of Upanishads daily. They give supreme food for the soul.Upanishads daily. They give supreme food for the soul.Upanishads daily. They give supreme food for the soul.Upanishads daily. They give supreme food for the soul.

It is said that Schopenhauer, the renowned philosopher of the West, had It is said that Schopenhauer, the renowned philosopher of the West, had It is said that Schopenhauer, the renowned philosopher of the West, had It is said that Schopenhauer, the renowned philosopher of the West, had always a book of the Upanishads on his table, and was in the habit, beforealways a book of the Upanishads on his table, and was in the habit, beforealways a book of the Upanishads on his table, and was in the habit, beforealways a book of the Upanishads on his table, and was in the habit, beforegoing to bed, of performing his devotions from its pages. He said,going to bed, of performing his devotions from its pages. He said,going to bed, of performing his devotions from its pages. He said,going to bed, of performing his devotions from its pages. He said,

The Upanishads have undoubtedly exercised and will continue to exercise a The Upanishads have undoubtedly exercised and will continue to exercise a The Upanishads have undoubtedly exercised and will continue to exercise a The Upanishads have undoubtedly exercised and will continue to exercise a considerable influence on the religion and philosophy of India. They considerable influence on the religion and philosophy of India. They considerable influence on the religion and philosophy of India. They considerable influence on the religion and philosophy of India. They present a view of reality which would certainly satisfy the scientific, present a view of reality which would certainly satisfy the scientific, present a view of reality which would certainly satisfy the scientific, present a view of reality which would certainly satisfy the scientific, the philosophic, as well as the religious aspirations of man.the philosophic, as well as the religious aspirations of man.the philosophic, as well as the religious aspirations of man.the philosophic, as well as the religious aspirations of man.

Origin Of the UpanishadsOrigin Of the UpanishadsOrigin Of the UpanishadsOrigin Of the Upanishads

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UntitledUntitledUntitledUntitledThe Upanishads are metaphysical treatises which are replete with sublime The Upanishads are metaphysical treatises which are replete with sublime The Upanishads are metaphysical treatises which are replete with sublime The Upanishads are metaphysical treatises which are replete with sublime conceptions of Vedanta and with intuitions of universal truths. The Indianconceptions of Vedanta and with intuitions of universal truths. The Indianconceptions of Vedanta and with intuitions of universal truths. The Indianconceptions of Vedanta and with intuitions of universal truths. The IndianRishis and seers of yore endeavoured to grasp the fundamental truths of Rishis and seers of yore endeavoured to grasp the fundamental truths of Rishis and seers of yore endeavoured to grasp the fundamental truths of Rishis and seers of yore endeavoured to grasp the fundamental truths of being. They tried to solve the problems of the origin, the nature and the being. They tried to solve the problems of the origin, the nature and the being. They tried to solve the problems of the origin, the nature and the being. They tried to solve the problems of the origin, the nature and the destiny of man and of the universe. They attempted to grasp the meaning destiny of man and of the universe. They attempted to grasp the meaning destiny of man and of the universe. They attempted to grasp the meaning destiny of man and of the universe. They attempted to grasp the meaning and value of knowing and being. They endeavoured to find a solution for and value of knowing and being. They endeavoured to find a solution for and value of knowing and being. They endeavoured to find a solution for and value of knowing and being. They endeavoured to find a solution for the problems of the means of life and the world and of the relation of thethe problems of the means of life and the world and of the relation of thethe problems of the means of life and the world and of the relation of thethe problems of the means of life and the world and of the relation of theindividual to the ‘Unseen,’ or the Supreme Soul. They sought earnestly individual to the ‘Unseen,’ or the Supreme Soul. They sought earnestly individual to the ‘Unseen,’ or the Supreme Soul. They sought earnestly individual to the ‘Unseen,’ or the Supreme Soul. They sought earnestly satisfactory solution of these profound questions: Who am I? What is this satisfactory solution of these profound questions: Who am I? What is this satisfactory solution of these profound questions: Who am I? What is this satisfactory solution of these profound questions: Who am I? What is this universe or Samsara? Whence are we born? On what do we rest? Where do we universe or Samsara? Whence are we born? On what do we rest? Where do we universe or Samsara? Whence are we born? On what do we rest? Where do we universe or Samsara? Whence are we born? On what do we rest? Where do we go? Is there any such thing as immortality, freedom, perfection, eternal go? Is there any such thing as immortality, freedom, perfection, eternal go? Is there any such thing as immortality, freedom, perfection, eternal go? Is there any such thing as immortality, freedom, perfection, eternal bliss, everlasting peace, Atman, Brahman, or the Self, Supreme Soul, whichbliss, everlasting peace, Atman, Brahman, or the Self, Supreme Soul, whichbliss, everlasting peace, Atman, Brahman, or the Self, Supreme Soul, whichbliss, everlasting peace, Atman, Brahman, or the Self, Supreme Soul, whichis birthless, deathless, changeless, self-existent? How to attain Brahman is birthless, deathless, changeless, self-existent? How to attain Brahman is birthless, deathless, changeless, self-existent? How to attain Brahman is birthless, deathless, changeless, self-existent? How to attain Brahman or Immortality?or Immortality?or Immortality?or Immortality?

They practised right living, Tapas, introspection, self-analysis, enquiry They practised right living, Tapas, introspection, self-analysis, enquiry They practised right living, Tapas, introspection, self-analysis, enquiry They practised right living, Tapas, introspection, self-analysis, enquiry and meditation on the pure, inner Self and attained Self-Realization. and meditation on the pure, inner Self and attained Self-Realization. and meditation on the pure, inner Self and attained Self-Realization. and meditation on the pure, inner Self and attained Self-Realization. Their intuitions of deep truths are subtle and direct. Their inner Their intuitions of deep truths are subtle and direct. Their inner Their intuitions of deep truths are subtle and direct. Their inner Their intuitions of deep truths are subtle and direct. Their inner experiences, which are direct, first-hand, intuitive and mystical, which experiences, which are direct, first-hand, intuitive and mystical, which experiences, which are direct, first-hand, intuitive and mystical, which experiences, which are direct, first-hand, intuitive and mystical, which no science can impeach, which all philosophies declare as the ultimate no science can impeach, which all philosophies declare as the ultimate no science can impeach, which all philosophies declare as the ultimate no science can impeach, which all philosophies declare as the ultimate goal of their endeavours, are embodied in the sublime books called the goal of their endeavours, are embodied in the sublime books called the goal of their endeavours, are embodied in the sublime books called the goal of their endeavours, are embodied in the sublime books called the Upanishads.Upanishads.Upanishads.Upanishads.

The Upanishads are the knowledge portion, or Jnana-Kanda, of the Vedas. The Upanishads are the knowledge portion, or Jnana-Kanda, of the Vedas. The Upanishads are the knowledge portion, or Jnana-Kanda, of the Vedas. The Upanishads are the knowledge portion, or Jnana-Kanda, of the Vedas. They are eternal. They came out of the mouth of Hiranyagarbha, or Brahman.They are eternal. They came out of the mouth of Hiranyagarbha, or Brahman.They are eternal. They came out of the mouth of Hiranyagarbha, or Brahman.They are eternal. They came out of the mouth of Hiranyagarbha, or Brahman.They existed even before the creation of this world.They existed even before the creation of this world.They existed even before the creation of this world.They existed even before the creation of this world.

The Upanishads are a source of deep mystic divine knowledge which serves The Upanishads are a source of deep mystic divine knowledge which serves The Upanishads are a source of deep mystic divine knowledge which serves The Upanishads are a source of deep mystic divine knowledge which serves as the means of freedom from this formidable Samsara, earthly bondage. as the means of freedom from this formidable Samsara, earthly bondage. as the means of freedom from this formidable Samsara, earthly bondage. as the means of freedom from this formidable Samsara, earthly bondage. They are world-scriptures. They appeal to the lovers of religion and truthThey are world-scriptures. They appeal to the lovers of religion and truthThey are world-scriptures. They appeal to the lovers of religion and truthThey are world-scriptures. They appeal to the lovers of religion and truthin all races, and at all times. They contain profound secrets of Vedanta, in all races, and at all times. They contain profound secrets of Vedanta, in all races, and at all times. They contain profound secrets of Vedanta, in all races, and at all times. They contain profound secrets of Vedanta, or Jnana-Yoga, and practical hints and clues which throw much light on theor Jnana-Yoga, and practical hints and clues which throw much light on theor Jnana-Yoga, and practical hints and clues which throw much light on theor Jnana-Yoga, and practical hints and clues which throw much light on thepathway of Self-Realization.pathway of Self-Realization.pathway of Self-Realization.pathway of Self-Realization.

There are four Vedas., Rigveda, Yajurveda, Samaveda and atharvaveda. ThereThere are four Vedas., Rigveda, Yajurveda, Samaveda and atharvaveda. ThereThere are four Vedas., Rigveda, Yajurveda, Samaveda and atharvaveda. ThereThere are four Vedas., Rigveda, Yajurveda, Samaveda and atharvaveda. Thereare as many Upanishads to each Veda as there are Sakhas or branches are as many Upanishads to each Veda as there are Sakhas or branches are as many Upanishads to each Veda as there are Sakhas or branches are as many Upanishads to each Veda as there are Sakhas or branches (subdivisions). there are 21, 109, 1000, and 50 subdivisions to Rig, (subdivisions). there are 21, 109, 1000, and 50 subdivisions to Rig, (subdivisions). there are 21, 109, 1000, and 50 subdivisions to Rig, (subdivisions). there are 21, 109, 1000, and 50 subdivisions to Rig, Yajur, Sama, and Atharva Vedas respectively. Thus there are one thousand Yajur, Sama, and Atharva Vedas respectively. Thus there are one thousand Yajur, Sama, and Atharva Vedas respectively. Thus there are one thousand Yajur, Sama, and Atharva Vedas respectively. Thus there are one thousand and hundred and eighty (1,180) Upanishads.and hundred and eighty (1,180) Upanishads.and hundred and eighty (1,180) Upanishads.and hundred and eighty (1,180) Upanishads.

108 Principal Upanishads108 Principal Upanishads108 Principal Upanishads108 Principal UpanishadsThere are total 108 Upanishads according to the Muktika Upanishad. Of There are total 108 Upanishads according to the Muktika Upanishad. Of There are total 108 Upanishads according to the Muktika Upanishad. Of There are total 108 Upanishads according to the Muktika Upanishad. Of these, the following 12 are considered the principle Upanishads. They are:these, the following 12 are considered the principle Upanishads. They are:these, the following 12 are considered the principle Upanishads. They are:these, the following 12 are considered the principle Upanishads. They are:

Isha UpanishadIsha UpanishadIsha UpanishadIsha UpanishadKena UpanishadKena UpanishadKena UpanishadKena UpanishadKatha UpanishadKatha UpanishadKatha UpanishadKatha UpanishadTaitiriya UpanishadTaitiriya UpanishadTaitiriya UpanishadTaitiriya UpanishadAitareya UpanishadAitareya UpanishadAitareya UpanishadAitareya UpanishadPrashna UpanishadPrashna UpanishadPrashna UpanishadPrashna UpanishadMundaka UpanishadMundaka UpanishadMundaka UpanishadMundaka UpanishadMandukya UpanishadMandukya UpanishadMandukya UpanishadMandukya UpanishadChandogya UpanishadChandogya UpanishadChandogya UpanishadChandogya UpanishadSvetasvatara UpanishadSvetasvatara UpanishadSvetasvatara UpanishadSvetasvatara UpanishadBrihad-aranyaka UpanishadBrihad-aranyaka UpanishadBrihad-aranyaka UpanishadBrihad-aranyaka UpanishadMaha-Narayana UpanishadMaha-Narayana UpanishadMaha-Narayana UpanishadMaha-Narayana UpanishadAnother 8, called minor Upanishads, are:Another 8, called minor Upanishads, are:Another 8, called minor Upanishads, are:Another 8, called minor Upanishads, are:

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Kaivalya UpanishadKaivalya UpanishadKaivalya UpanishadKaivalya UpanishadKaushitaki UpanishadKaushitaki UpanishadKaushitaki UpanishadKaushitaki UpanishadAtma UpanishadAtma UpanishadAtma UpanishadAtma UpanishadAmritabindu UpanishadAmritabindu UpanishadAmritabindu UpanishadAmritabindu UpanishadBrahma UpanishadBrahma UpanishadBrahma UpanishadBrahma UpanishadParamahamsa UpanishadParamahamsa UpanishadParamahamsa UpanishadParamahamsa UpanishadSarva UpanishadSarva UpanishadSarva UpanishadSarva UpanishadAruni (Aruneyi) UpanishadAruni (Aruneyi) UpanishadAruni (Aruneyi) UpanishadAruni (Aruneyi) UpanishadSignificance and IdealSignificance and IdealSignificance and IdealSignificance and IdealKnowledge of the Upanishads destroys ignorance, the seed of Samsara. Knowledge of the Upanishads destroys ignorance, the seed of Samsara. Knowledge of the Upanishads destroys ignorance, the seed of Samsara. Knowledge of the Upanishads destroys ignorance, the seed of Samsara. 'Shad' means to 'shatter' or 'destroy'. By having knowledge of the 'Shad' means to 'shatter' or 'destroy'. By having knowledge of the 'Shad' means to 'shatter' or 'destroy'. By having knowledge of the 'Shad' means to 'shatter' or 'destroy'. By having knowledge of the Upanishads one is able to sit near Brahman, i.e., to attain Upanishads one is able to sit near Brahman, i.e., to attain Upanishads one is able to sit near Brahman, i.e., to attain Upanishads one is able to sit near Brahman, i.e., to attain Self-realisation. Hence the name 'Upanishad'. Knowledge of Brahman is Self-realisation. Hence the name 'Upanishad'. Knowledge of Brahman is Self-realisation. Hence the name 'Upanishad'. Knowledge of Brahman is Self-realisation. Hence the name 'Upanishad'. Knowledge of Brahman is called 'Upanishad', because it leads to Brahman and helps aspirants to called 'Upanishad', because it leads to Brahman and helps aspirants to called 'Upanishad', because it leads to Brahman and helps aspirants to called 'Upanishad', because it leads to Brahman and helps aspirants to attain Brahman. The term 'Upanishad' is applied to the book also in a attain Brahman. The term 'Upanishad' is applied to the book also in a attain Brahman. The term 'Upanishad' is applied to the book also in a attain Brahman. The term 'Upanishad' is applied to the book also in a secondary sense, by courtesy.secondary sense, by courtesy.secondary sense, by courtesy.secondary sense, by courtesy.

The following two ideas dominate the teaching of all the Upanishads:The following two ideas dominate the teaching of all the Upanishads:The following two ideas dominate the teaching of all the Upanishads:The following two ideas dominate the teaching of all the Upanishads:

(1) Final emancipation can be attained only by knowledge of the Ultimate (1) Final emancipation can be attained only by knowledge of the Ultimate (1) Final emancipation can be attained only by knowledge of the Ultimate (1) Final emancipation can be attained only by knowledge of the Ultimate Reality, or Brahman (Brahmajnana):Reality, or Brahman (Brahmajnana):Reality, or Brahman (Brahmajnana):Reality, or Brahman (Brahmajnana):

(2) He who is equipped with the four means of salvation, viz., Viveka, (2) He who is equipped with the four means of salvation, viz., Viveka, (2) He who is equipped with the four means of salvation, viz., Viveka, (2) He who is equipped with the four means of salvation, viz., Viveka, (discrimination), Vairagya (dispassion), Shad-Sampat (the six-fold (discrimination), Vairagya (dispassion), Shad-Sampat (the six-fold (discrimination), Vairagya (dispassion), Shad-Sampat (the six-fold (discrimination), Vairagya (dispassion), Shad-Sampat (the six-fold treasure; self-control, etc.) and Mumukshutva (yearning for liberation), treasure; self-control, etc.) and Mumukshutva (yearning for liberation), treasure; self-control, etc.) and Mumukshutva (yearning for liberation), treasure; self-control, etc.) and Mumukshutva (yearning for liberation), can attain Brahman.can attain Brahman.can attain Brahman.can attain Brahman.

The Upanishads teach the philosophy of absolute unity.The Upanishads teach the philosophy of absolute unity.The Upanishads teach the philosophy of absolute unity.The Upanishads teach the philosophy of absolute unity.

The goal of men, according to the Upanishads, is realisation of Brahman. The goal of men, according to the Upanishads, is realisation of Brahman. The goal of men, according to the Upanishads, is realisation of Brahman. The goal of men, according to the Upanishads, is realisation of Brahman. Self-Realization alone can dispel ignorance and bestow immortality, Self-Realization alone can dispel ignorance and bestow immortality, Self-Realization alone can dispel ignorance and bestow immortality, Self-Realization alone can dispel ignorance and bestow immortality, eternal bliss, and everlasting peace. Knowledge of Brahman alone can eternal bliss, and everlasting peace. Knowledge of Brahman alone can eternal bliss, and everlasting peace. Knowledge of Brahman alone can eternal bliss, and everlasting peace. Knowledge of Brahman alone can remove all sorrows, delusion and pain.remove all sorrows, delusion and pain.remove all sorrows, delusion and pain.remove all sorrows, delusion and pain.

The Upanishads are rightly called the Vedanta, the end of the Vedas, that The Upanishads are rightly called the Vedanta, the end of the Vedas, that The Upanishads are rightly called the Vedanta, the end of the Vedas, that The Upanishads are rightly called the Vedanta, the end of the Vedas, that which is reserved for those who have freed themselves from the bonds of which is reserved for those who have freed themselves from the bonds of which is reserved for those who have freed themselves from the bonds of which is reserved for those who have freed themselves from the bonds of formal religion.formal religion.formal religion.formal religion.

The Upanishads are not meant for the masses, as they contain the highest The Upanishads are not meant for the masses, as they contain the highest The Upanishads are not meant for the masses, as they contain the highest The Upanishads are not meant for the masses, as they contain the highest speculations of philosophy. They are meant only for the select few, who speculations of philosophy. They are meant only for the select few, who speculations of philosophy. They are meant only for the select few, who speculations of philosophy. They are meant only for the select few, who are fit and worthy to receive the instructions. Hence the term 'Upanishad'are fit and worthy to receive the instructions. Hence the term 'Upanishad'are fit and worthy to receive the instructions. Hence the term 'Upanishad'are fit and worthy to receive the instructions. Hence the term 'Upanishad'signified at first 'secret teaching' or 'secret doctrine'. As already signified at first 'secret teaching' or 'secret doctrine'. As already signified at first 'secret teaching' or 'secret doctrine'. As already signified at first 'secret teaching' or 'secret doctrine'. As already stated, Sadhana-Chatushtaya (the fourfold means) is the primary stated, Sadhana-Chatushtaya (the fourfold means) is the primary stated, Sadhana-Chatushtaya (the fourfold means) is the primary stated, Sadhana-Chatushtaya (the fourfold means) is the primary qualification of an aspirant of Jnana-Yoga, or one who seeks the knowledgequalification of an aspirant of Jnana-Yoga, or one who seeks the knowledgequalification of an aspirant of Jnana-Yoga, or one who seeks the knowledgequalification of an aspirant of Jnana-Yoga, or one who seeks the knowledgeof the Upanishads.of the Upanishads.of the Upanishads.of the Upanishads.

Study the Upanishads systematically. Acquire the four means of liberation.Study the Upanishads systematically. Acquire the four means of liberation.Study the Upanishads systematically. Acquire the four means of liberation.Study the Upanishads systematically. Acquire the four means of liberation.Meditate on the non-dual Atman or Brahman and attain ever-lasting Bliss!Meditate on the non-dual Atman or Brahman and attain ever-lasting Bliss!Meditate on the non-dual Atman or Brahman and attain ever-lasting Bliss!Meditate on the non-dual Atman or Brahman and attain ever-lasting Bliss!

ReferencesReferencesReferencesReferencesBibliographyBibliographyBibliographyBibliography1. The Upanishads, By Sri Swami Sivananda, The Divine Life Society1. The Upanishads, By Sri Swami Sivananda, The Divine Life Society1. The Upanishads, By Sri Swami Sivananda, The Divine Life Society1. The Upanishads, By Sri Swami Sivananda, The Divine Life SocietyBacklinksBacklinksBacklinksBacklinks

ṅṅṅṅĀdi ŚaĀdi ŚaĀdi ŚaĀdi Śa karacharya advaita Advaita Vedānta Aham Brahmasmi anandamaya kosha karacharya advaita Advaita Vedānta Aham Brahmasmi anandamaya kosha karacharya advaita Advaita Vedānta Aham Brahmasmi anandamaya kosha karacharya advaita Advaita Vedānta Aham Brahmasmi anandamaya kosha Bhagavad Gītā Brahman Brahma Sutra Common Misconceptions about Hinduism Bhagavad Gītā Brahman Brahma Sutra Common Misconceptions about Hinduism Bhagavad Gītā Brahman Brahma Sutra Common Misconceptions about Hinduism Bhagavad Gītā Brahman Brahma Sutra Common Misconceptions about Hinduism

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UntitledUntitledUntitledUntitleddarśanas Dharma Rajya Hindu Dharma Hindu Dharma Hinduism at a Glance jñånadarśanas Dharma Rajya Hindu Dharma Hindu Dharma Hinduism at a Glance jñånadarśanas Dharma Rajya Hindu Dharma Hindu Dharma Hinduism at a Glance jñånadarśanas Dharma Rajya Hindu Dharma Hindu Dharma Hinduism at a Glance jñåna

ṃṃṃṃkosha Madhvacharya mantra mãyã Mīmākosha Madhvacharya mantra mãyã Mīmākosha Madhvacharya mantra mãyã Mīmākosha Madhvacharya mantra mãyã Mīmā sā moksha Namaste panchamahayajna sā moksha Namaste panchamahayajna sā moksha Namaste panchamahayajna sā moksha Namaste panchamahayajna prana Rewriting Indian History Rewriting Indian History -- Part1 rishi prana Rewriting Indian History Rewriting Indian History -- Part1 rishi prana Rewriting Indian History Rewriting Indian History -- Part1 rishi prana Rewriting Indian History Rewriting Indian History -- Part1 rishi

ṃṃṃṃ ṛṛṛṛsages sasages sasages sasages sa sksksksk tam Sanskrit Language sastra Schools of Saiva Shri Adi tam Sanskrit Language sastra Schools of Saiva Shri Adi tam Sanskrit Language sastra Schools of Saiva Shri Adi tam Sanskrit Language sastra Schools of Saiva Shri Adi ḍḍḍḍ ṇṇṇṇShankaracharya Vasishtha Vedānta Vedas Virtues VivekacūShankaracharya Vasishtha Vedānta Vedas Virtues VivekacūShankaracharya Vasishtha Vedānta Vedas Virtues VivekacūShankaracharya Vasishtha Vedānta Vedas Virtues Vivekacū āmaāmaāmaāma i What makes i What makes i What makes i What makes

Hinduism really great? Yamas and Niyamas Yoga Sutra of PatanjaliHinduism really great? Yamas and Niyamas Yoga Sutra of PatanjaliHinduism really great? Yamas and Niyamas Yoga Sutra of PatanjaliHinduism really great? Yamas and Niyamas Yoga Sutra of PatanjaliPage MapPage MapPage MapPage Map

108 Upanishads108 Upanishads108 Upanishads108 UpanishadsAmritabindhu UpanishadAmritabindhu UpanishadAmritabindhu UpanishadAmritabindhu UpanishadIsha UpanishadIsha UpanishadIsha UpanishadIsha UpanishadIsha Upanishad Translation by Eknath EaswaranIsha Upanishad Translation by Eknath EaswaranIsha Upanishad Translation by Eknath EaswaranIsha Upanishad Translation by Eknath EaswaranIsha Upanishad Translation by ZaehnerIsha Upanishad Translation by ZaehnerIsha Upanishad Translation by ZaehnerIsha Upanishad Translation by ZaehnerKatha UpanishadKatha UpanishadKatha UpanishadKatha UpanishadKatha Upanishad Translation by Eknath EaswaranKatha Upanishad Translation by Eknath EaswaranKatha Upanishad Translation by Eknath EaswaranKatha Upanishad Translation by Eknath EaswaranKena UpanishadKena UpanishadKena UpanishadKena UpanishadKena Upanishad Translation by Eknath EaswaranKena Upanishad Translation by Eknath EaswaranKena Upanishad Translation by Eknath EaswaranKena Upanishad Translation by Eknath EaswaranKena Upanishad Translation by Sri AurobindoKena Upanishad Translation by Sri AurobindoKena Upanishad Translation by Sri AurobindoKena Upanishad Translation by Sri AurobindoKena Upanishad Translation by VidyaKena Upanishad Translation by VidyaKena Upanishad Translation by VidyaKena Upanishad Translation by VidyaKena Upanishad Translation by ZaehnerKena Upanishad Translation by ZaehnerKena Upanishad Translation by ZaehnerKena Upanishad Translation by ZaehnerMundaka UpanishadMundaka UpanishadMundaka UpanishadMundaka UpanishadMundaka Upanishad Translated by Eknath EaswaranMundaka Upanishad Translated by Eknath EaswaranMundaka Upanishad Translated by Eknath EaswaranMundaka Upanishad Translated by Eknath EaswaranParamahamsa UpanishadParamahamsa UpanishadParamahamsa UpanishadParamahamsa UpanishadTejabindu UpanishadTejabindu UpanishadTejabindu UpanishadTejabindu Upanishad

Prashna Upanishad verse by versePrashna Upanishad verse by versePrashna Upanishad verse by versePrashna Upanishad verse by verseTranslated by Professor D. S. SarmaTranslated by Professor D. S. SarmaTranslated by Professor D. S. SarmaTranslated by Professor D. S. Sarma

(Up.1.2)(Up.1.2)(Up.1.2)(Up.1.2)

1.1.1.1.Sukesa (son of Bharadvaja), Satyakama (son of Sibi), Gargya (grandson of Sukesa (son of Bharadvaja), Satyakama (son of Sibi), Gargya (grandson of Sukesa (son of Bharadvaja), Satyakama (son of Sibi), Gargya (grandson of Sukesa (son of Bharadvaja), Satyakama (son of Sibi), Gargya (grandson of Surya), Kausalya (son of Asvala), Bhargava (of Vidarbha), and Kabandhi Surya), Kausalya (son of Asvala), Bhargava (of Vidarbha), and Kabandhi Surya), Kausalya (son of Asvala), Bhargava (of Vidarbha), and Kabandhi Surya), Kausalya (son of Asvala), Bhargava (of Vidarbha), and Kabandhi (son of Katya) – all these, intent on Brahman (the Supreme Reality), (son of Katya) – all these, intent on Brahman (the Supreme Reality), (son of Katya) – all these, intent on Brahman (the Supreme Reality), (son of Katya) – all these, intent on Brahman (the Supreme Reality), devoted to Brahman, and seeking the highest Brahman, approached the devoted to Brahman, and seeking the highest Brahman, approached the devoted to Brahman, and seeking the highest Brahman, approached the devoted to Brahman, and seeking the highest Brahman, approached the revered Pippalada with sacrificial fuel in their hands, thinking that he revered Pippalada with sacrificial fuel in their hands, thinking that he revered Pippalada with sacrificial fuel in their hands, thinking that he revered Pippalada with sacrificial fuel in their hands, thinking that he would explain all that to them.would explain all that to them.would explain all that to them.would explain all that to them.

2.2.2.2.The Rishi (Seer of Truth) said to them: ‘Live with me another year with The Rishi (Seer of Truth) said to them: ‘Live with me another year with The Rishi (Seer of Truth) said to them: ‘Live with me another year with The Rishi (Seer of Truth) said to them: ‘Live with me another year with austerity, chastity and faith. Then ask questions as you please. If we austerity, chastity and faith. Then ask questions as you please. If we austerity, chastity and faith. Then ask questions as you please. If we austerity, chastity and faith. Then ask questions as you please. If we know, we will tell you all.know, we will tell you all.know, we will tell you all.know, we will tell you all.

3.3.3.3.After that time, Kabandhi, son of Katya, approached him and asked: After that time, Kabandhi, son of Katya, approached him and asked: After that time, Kabandhi, son of Katya, approached him and asked: After that time, Kabandhi, son of Katya, approached him and asked: ‘Venerable Sir, whence are all these creatures born?’‘Venerable Sir, whence are all these creatures born?’‘Venerable Sir, whence are all these creatures born?’‘Venerable Sir, whence are all these creatures born?’

4.4.4.4.To him he said: ‘The Lord of Creation, wishing to have offspring, brooded To him he said: ‘The Lord of Creation, wishing to have offspring, brooded To him he said: ‘The Lord of Creation, wishing to have offspring, brooded To him he said: ‘The Lord of Creation, wishing to have offspring, brooded in thought. Having brooded in thought, he created a pair – matter and lifein thought. Having brooded in thought, he created a pair – matter and lifein thought. Having brooded in thought, he created a pair – matter and lifein thought. Having brooded in thought, he created a pair – matter and life– thinking that they would produce creatures for Him.’– thinking that they would produce creatures for Him.’– thinking that they would produce creatures for Him.’– thinking that they would produce creatures for Him.’

5.5.5.5.Then Bhargava of Vidarbha questioned him: ‘Sir, how many powers support a Then Bhargava of Vidarbha questioned him: ‘Sir, how many powers support a Then Bhargava of Vidarbha questioned him: ‘Sir, how many powers support a Then Bhargava of Vidarbha questioned him: ‘Sir, how many powers support a creature? How many illumine it, and which of them, again, is the most creature? How many illumine it, and which of them, again, is the most creature? How many illumine it, and which of them, again, is the most creature? How many illumine it, and which of them, again, is the most important?’important?’important?’important?’

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UntitledUntitledUntitledUntitled6.6.6.6.To him he said: “Space is such a power – and air, fire, water, earth – To him he said: “Space is such a power – and air, fire, water, earth – To him he said: “Space is such a power – and air, fire, water, earth – To him he said: “Space is such a power – and air, fire, water, earth – also speech, mind, eye and ear. These having illumined it, declare, ‘We also speech, mind, eye and ear. These having illumined it, declare, ‘We also speech, mind, eye and ear. These having illumined it, declare, ‘We also speech, mind, eye and ear. These having illumined it, declare, ‘We sustain and support this body.’”sustain and support this body.’”sustain and support this body.’”sustain and support this body.’”

7.7.7.7.“But Life, the most important of them all, said to them, ‘Do not cherish “But Life, the most important of them all, said to them, ‘Do not cherish “But Life, the most important of them all, said to them, ‘Do not cherish “But Life, the most important of them all, said to them, ‘Do not cherish this delusion. I alone, dividing myself into five, sustain and support this delusion. I alone, dividing myself into five, sustain and support this delusion. I alone, dividing myself into five, sustain and support this delusion. I alone, dividing myself into five, sustain and support this body.’ They did not believe him.”this body.’ They did not believe him.”this body.’ They did not believe him.”this body.’ They did not believe him.”

8.8.8.8.“Then through pride he seemed as if to rise up from it. When he rose up, “Then through pride he seemed as if to rise up from it. When he rose up, “Then through pride he seemed as if to rise up from it. When he rose up, “Then through pride he seemed as if to rise up from it. When he rose up, all of them rose up, and when he settled down, all of them settled down all of them rose up, and when he settled down, all of them settled down all of them rose up, and when he settled down, all of them settled down all of them rose up, and when he settled down, all of them settled down with him.with him.with him.with him.

As all the bees rise up when the king bee rises, and as they settle down As all the bees rise up when the king bee rises, and as they settle down As all the bees rise up when the king bee rises, and as they settle down As all the bees rise up when the king bee rises, and as they settle down when he settles down, even so did these – speech, mind, sight and hearing.when he settles down, even so did these – speech, mind, sight and hearing.when he settles down, even so did these – speech, mind, sight and hearing.when he settles down, even so did these – speech, mind, sight and hearing.They were satisfied and sang the praises of Life” –They were satisfied and sang the praises of Life” –They were satisfied and sang the praises of Life” –They were satisfied and sang the praises of Life” –

9.9.9.9.“ ‘As fire he burns. He is the sun, he is the rain god Indra. He is the “ ‘As fire he burns. He is the sun, he is the rain god Indra. He is the “ ‘As fire he burns. He is the sun, he is the rain god Indra. He is the “ ‘As fire he burns. He is the sun, he is the rain god Indra. He is the wind, the earth and matter. He is a god. He is being and non-being and wind, the earth and matter. He is a god. He is being and non-being and wind, the earth and matter. He is a god. He is being and non-being and wind, the earth and matter. He is a god. He is being and non-being and what is immortal.what is immortal.what is immortal.what is immortal.

10.10.10.10.“ ‘As spokes in the hub of a wheel everything is established in Life – the“ ‘As spokes in the hub of a wheel everything is established in Life – the“ ‘As spokes in the hub of a wheel everything is established in Life – the“ ‘As spokes in the hub of a wheel everything is established in Life – theRik, the Yajus and the Saman verses, and also sacrifices, valour and Rik, the Yajus and the Saman verses, and also sacrifices, valour and Rik, the Yajus and the Saman verses, and also sacrifices, valour and Rik, the Yajus and the Saman verses, and also sacrifices, valour and wisdom.wisdom.wisdom.wisdom.

11.11.11.11.“ ‘As the Lord of creatures, thou movest in the womb and thou thyself art “ ‘As the Lord of creatures, thou movest in the womb and thou thyself art “ ‘As the Lord of creatures, thou movest in the womb and thou thyself art “ ‘As the Lord of creatures, thou movest in the womb and thou thyself art born again. To thee, O Life, that dwellest with the vital breaths, these born again. To thee, O Life, that dwellest with the vital breaths, these born again. To thee, O Life, that dwellest with the vital breaths, these born again. To thee, O Life, that dwellest with the vital breaths, these creatures bring their offerings.creatures bring their offerings.creatures bring their offerings.creatures bring their offerings.

12.12.12.12.“ ‘Thou art the chief bearer of oblations to the gods. Thou art the first “ ‘Thou art the chief bearer of oblations to the gods. Thou art the first “ ‘Thou art the chief bearer of oblations to the gods. Thou art the first “ ‘Thou art the chief bearer of oblations to the gods. Thou art the first offering to the Pitris. Thou art the virtuous conduct of the sages, the offering to the Pitris. Thou art the virtuous conduct of the sages, the offering to the Pitris. Thou art the virtuous conduct of the sages, the offering to the Pitris. Thou art the virtuous conduct of the sages, the descendants of Atharvan and Angiras.descendants of Atharvan and Angiras.descendants of Atharvan and Angiras.descendants of Atharvan and Angiras.

13.13.13.13.“ ‘Thou art Indra, O Prana (Life), thou art Rudra by thy valour, thou art “ ‘Thou art Indra, O Prana (Life), thou art Rudra by thy valour, thou art “ ‘Thou art Indra, O Prana (Life), thou art Rudra by thy valour, thou art “ ‘Thou art Indra, O Prana (Life), thou art Rudra by thy valour, thou art the protector; thou movest in the sky. Thou art the sun, the lord of the protector; thou movest in the sky. Thou art the sun, the lord of the protector; thou movest in the sky. Thou art the sun, the lord of the protector; thou movest in the sky. Thou art the sun, the lord of lights.lights.lights.lights.

14.14.14.14.“ ‘When thou comest down as rain, then these creatures breathe and live in“ ‘When thou comest down as rain, then these creatures breathe and live in“ ‘When thou comest down as rain, then these creatures breathe and live in“ ‘When thou comest down as rain, then these creatures breathe and live ina state of bliss, as there will be food to their heart’s content.a state of bliss, as there will be food to their heart’s content.a state of bliss, as there will be food to their heart’s content.a state of bliss, as there will be food to their heart’s content.

15.15.15.15.“ ‘Thou art ever pure, O Life, the one seer, the eater, the real lord of “ ‘Thou art ever pure, O Life, the one seer, the eater, the real lord of “ ‘Thou art ever pure, O Life, the one seer, the eater, the real lord of “ ‘Thou art ever pure, O Life, the one seer, the eater, the real lord of the universe. We are the givers of food. O All-pervading, thou art our the universe. We are the givers of food. O All-pervading, thou art our the universe. We are the givers of food. O All-pervading, thou art our the universe. We are the givers of food. O All-pervading, thou art our father.father.father.father.

16.16.16.16.“ ‘That form of thine, which abides in speech, in hearing and in sight and“ ‘That form of thine, which abides in speech, in hearing and in sight and“ ‘That form of thine, which abides in speech, in hearing and in sight and“ ‘That form of thine, which abides in speech, in hearing and in sight andwhich exists continuously in the mind – make it propitious. Do not depart.which exists continuously in the mind – make it propitious. Do not depart.which exists continuously in the mind – make it propitious. Do not depart.which exists continuously in the mind – make it propitious. Do not depart.

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UntitledUntitledUntitledUntitled17.17.17.17.“ ‘All this is under the sway of life, as also that which is established “ ‘All this is under the sway of life, as also that which is established “ ‘All this is under the sway of life, as also that which is established “ ‘All this is under the sway of life, as also that which is established in heaven above. Protect us as a mother does her son. Grant us prosperity in heaven above. Protect us as a mother does her son. Grant us prosperity in heaven above. Protect us as a mother does her son. Grant us prosperity in heaven above. Protect us as a mother does her son. Grant us prosperity and wisdom.’”and wisdom.’”and wisdom.’”and wisdom.’”

II (Up. 3)II (Up. 3)II (Up. 3)II (Up. 3)

1.1.1.1.Then Kausalya, son of Asvala, asked him: ‘Venerable Sir, whence is this Then Kausalya, son of Asvala, asked him: ‘Venerable Sir, whence is this Then Kausalya, son of Asvala, asked him: ‘Venerable Sir, whence is this Then Kausalya, son of Asvala, asked him: ‘Venerable Sir, whence is this life born? How does it come into the body? And how does it distribute life born? How does it come into the body? And how does it distribute life born? How does it come into the body? And how does it distribute life born? How does it come into the body? And how does it distribute itself and establish itself? In what way does it depart? How does it itself and establish itself? In what way does it depart? How does it itself and establish itself? In what way does it depart? How does it itself and establish itself? In what way does it depart? How does it relate itself to what is external to the body and how (does it relate relate itself to what is external to the body and how (does it relate relate itself to what is external to the body and how (does it relate relate itself to what is external to the body and how (does it relate itself) to what is internal and spiritual?’itself) to what is internal and spiritual?’itself) to what is internal and spiritual?’itself) to what is internal and spiritual?’

2.2.2.2.To him he then said: “You are asking questions that are highly To him he then said: “You are asking questions that are highly To him he then said: “You are asking questions that are highly To him he then said: “You are asking questions that are highly transcendental. But, as I think you are most devoted to Brahman, I will transcendental. But, as I think you are most devoted to Brahman, I will transcendental. But, as I think you are most devoted to Brahman, I will transcendental. But, as I think you are most devoted to Brahman, I will tell you.tell you.tell you.tell you.

3.3.3.3.“This life is born of the Self. As in the case of a man there is the “This life is born of the Self. As in the case of a man there is the “This life is born of the Self. As in the case of a man there is the “This life is born of the Self. As in the case of a man there is the shadow, so is this life connected with that Self. It comes into the body shadow, so is this life connected with that Self. It comes into the body shadow, so is this life connected with that Self. It comes into the body shadow, so is this life connected with that Self. It comes into the body by the activity of the mind.by the activity of the mind.by the activity of the mind.by the activity of the mind.

4.4.4.4.“As a sovereign commands his officers, saying: ‘You superintend such and “As a sovereign commands his officers, saying: ‘You superintend such and “As a sovereign commands his officers, saying: ‘You superintend such and “As a sovereign commands his officers, saying: ‘You superintend such and such villages’- even so does this life order the other vital breaths to such villages’- even so does this life order the other vital breaths to such villages’- even so does this life order the other vital breaths to such villages’- even so does this life order the other vital breaths to their respective places.their respective places.their respective places.their respective places.

5.5.5.5.“The Apana breath is stationed in the organs of excretion and “The Apana breath is stationed in the organs of excretion and “The Apana breath is stationed in the organs of excretion and “The Apana breath is stationed in the organs of excretion and reproduction; the life-breath itself is in the eye and the ear and also inreproduction; the life-breath itself is in the eye and the ear and also inreproduction; the life-breath itself is in the eye and the ear and also inreproduction; the life-breath itself is in the eye and the ear and also inthe mouth and the nose; the Samana breath in the middle distributes the mouth and the nose; the Samana breath in the middle distributes the mouth and the nose; the Samana breath in the middle distributes the mouth and the nose; the Samana breath in the middle distributes equally the food supplied. From this arise those seven fires.equally the food supplied. From this arise those seven fires.equally the food supplied. From this arise those seven fires.equally the food supplied. From this arise those seven fires.

6.6.6.6.“In the heart is the Self. Here are these one hundred and one blood “In the heart is the Self. Here are these one hundred and one blood “In the heart is the Self. Here are these one hundred and one blood “In the heart is the Self. Here are these one hundred and one blood vessels. To each one of these belong a hundred smaller vessels. And to vessels. To each one of these belong a hundred smaller vessels. And to vessels. To each one of these belong a hundred smaller vessels. And to vessels. To each one of these belong a hundred smaller vessels. And to each of these again belong seventy-two thousand branching vessels. Within each of these again belong seventy-two thousand branching vessels. Within each of these again belong seventy-two thousand branching vessels. Within each of these again belong seventy-two thousand branching vessels. Within these moves the Vyana breath.these moves the Vyana breath.these moves the Vyana breath.these moves the Vyana breath.

7.7.7.7.“Now, rising upwards through one of them, the Udana breath leads one to “Now, rising upwards through one of them, the Udana breath leads one to “Now, rising upwards through one of them, the Udana breath leads one to “Now, rising upwards through one of them, the Udana breath leads one to the good world as a result of good deeds, and to the evil world as a the good world as a result of good deeds, and to the evil world as a the good world as a result of good deeds, and to the evil world as a the good world as a result of good deeds, and to the evil world as a result of evil deeds, and to the world of men as a result of both.result of evil deeds, and to the world of men as a result of both.result of evil deeds, and to the world of men as a result of both.result of evil deeds, and to the world of men as a result of both.

8.8.8.8.“The sun rises and it is the external life-breath, for it helps the “The sun rises and it is the external life-breath, for it helps the “The sun rises and it is the external life-breath, for it helps the “The sun rises and it is the external life-breath, for it helps the life-breath in the eye; the divinity which is in the earth supports a life-breath in the eye; the divinity which is in the earth supports a life-breath in the eye; the divinity which is in the earth supports a life-breath in the eye; the divinity which is in the earth supports a person’s Apana breath. And the space between the two – that is the Samana person’s Apana breath. And the space between the two – that is the Samana person’s Apana breath. And the space between the two – that is the Samana person’s Apana breath. And the space between the two – that is the Samana breath; and the air is the Vyana breath.breath; and the air is the Vyana breath.breath; and the air is the Vyana breath.breath; and the air is the Vyana breath.

9.9.9.9.“Fire is indeed the Udana breath. Hence he whose vital heat is quenched “Fire is indeed the Udana breath. Hence he whose vital heat is quenched “Fire is indeed the Udana breath. Hence he whose vital heat is quenched “Fire is indeed the Udana breath. Hence he whose vital heat is quenched goes to rebirth, his senses being merged in his mind.goes to rebirth, his senses being merged in his mind.goes to rebirth, his senses being merged in his mind.goes to rebirth, his senses being merged in his mind.

10.10.10.10.

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UntitledUntitledUntitledUntitled“Whatever is a man’s last thoughts – with these he comes to life again. “Whatever is a man’s last thoughts – with these he comes to life again. “Whatever is a man’s last thoughts – with these he comes to life again. “Whatever is a man’s last thoughts – with these he comes to life again. And life joined to vital heart together with the self, leads to whatever And life joined to vital heart together with the self, leads to whatever And life joined to vital heart together with the self, leads to whatever And life joined to vital heart together with the self, leads to whatever world he has fashioned in his thoughts.world he has fashioned in his thoughts.world he has fashioned in his thoughts.world he has fashioned in his thoughts.

11.11.11.11.“The wise man who thus knows all about Life – his progeny will have no “The wise man who thus knows all about Life – his progeny will have no “The wise man who thus knows all about Life – his progeny will have no “The wise man who thus knows all about Life – his progeny will have no break and himself will become immortal. On this there is the following break and himself will become immortal. On this there is the following break and himself will become immortal. On this there is the following break and himself will become immortal. On this there is the following verse:-verse:-verse:-verse:-

12.12.12.12.“The origin of Life, its coming, its staying, its five-fold extension and “The origin of Life, its coming, its staying, its five-fold extension and “The origin of Life, its coming, its staying, its five-fold extension and “The origin of Life, its coming, its staying, its five-fold extension and its relation to the Self – knowing these one obtains immortality”its relation to the Self – knowing these one obtains immortality”its relation to the Self – knowing these one obtains immortality”its relation to the Self – knowing these one obtains immortality”

III (Up.4)III (Up.4)III (Up.4)III (Up.4)

1.1.1.1.Then Gargya, grandson of Surya, asked him: ‘Venerable Sir, what are the Then Gargya, grandson of Surya, asked him: ‘Venerable Sir, what are the Then Gargya, grandson of Surya, asked him: ‘Venerable Sir, what are the Then Gargya, grandson of Surya, asked him: ‘Venerable Sir, what are the powers that go to sleep in a man when he goes to sleep and what are they powers that go to sleep in a man when he goes to sleep and what are they powers that go to sleep in a man when he goes to sleep and what are they powers that go to sleep in a man when he goes to sleep and what are they that are awake when he is awake? Who is that divinity that witnesses the that are awake when he is awake? Who is that divinity that witnesses the that are awake when he is awake? Who is that divinity that witnesses the that are awake when he is awake? Who is that divinity that witnesses the dreams, and whose is that happiness? And in whom, again, are all these dreams, and whose is that happiness? And in whom, again, are all these dreams, and whose is that happiness? And in whom, again, are all these dreams, and whose is that happiness? And in whom, again, are all these established?’established?’established?’established?’

2.2.2.2.To him he then said: “Just as, O Gargya, all the rays of the setting sun To him he then said: “Just as, O Gargya, all the rays of the setting sun To him he then said: “Just as, O Gargya, all the rays of the setting sun To him he then said: “Just as, O Gargya, all the rays of the setting sun become one in an orb of light and spread themselves out when he rises, become one in an orb of light and spread themselves out when he rises, become one in an orb of light and spread themselves out when he rises, become one in an orb of light and spread themselves out when he rises, again and again, even so do all become one in that supreme divinity – the again and again, even so do all become one in that supreme divinity – the again and again, even so do all become one in that supreme divinity – the again and again, even so do all become one in that supreme divinity – the mind. Therefore in that state the man does not see, does not smell, does mind. Therefore in that state the man does not see, does not smell, does mind. Therefore in that state the man does not see, does not smell, does mind. Therefore in that state the man does not see, does not smell, does not taste, does not touch, does not speak, does not take, does not not taste, does not touch, does not speak, does not take, does not not taste, does not touch, does not speak, does not take, does not not taste, does not touch, does not speak, does not take, does not rejoice, does not emit and does not move about. They say, he sleeps.rejoice, does not emit and does not move about. They say, he sleeps.rejoice, does not emit and does not move about. They say, he sleeps.rejoice, does not emit and does not move about. They say, he sleeps.

3.3.3.3.“The fires of life alone remain awake in this city.“The fires of life alone remain awake in this city.“The fires of life alone remain awake in this city.“The fires of life alone remain awake in this city.

4.4.4.4.“There in sleep, the divine mind has experience of its power. It sees “There in sleep, the divine mind has experience of its power. It sees “There in sleep, the divine mind has experience of its power. It sees “There in sleep, the divine mind has experience of its power. It sees again whatever object has been seen, it hears again whatever has been again whatever object has been seen, it hears again whatever has been again whatever object has been seen, it hears again whatever has been again whatever object has been seen, it hears again whatever has been heard, it experiences again and again whatever has been experienced beforeheard, it experiences again and again whatever has been experienced beforeheard, it experiences again and again whatever has been experienced beforeheard, it experiences again and again whatever has been experienced beforein different places and directions. Also what has been seen and not been in different places and directions. Also what has been seen and not been in different places and directions. Also what has been seen and not been in different places and directions. Also what has been seen and not been seen, what has been heard and not been heard, what has been experienced seen, what has been heard and not been heard, what has been experienced seen, what has been heard and not been heard, what has been experienced seen, what has been heard and not been heard, what has been experienced and not been experienced, and what is existent and what is non-existent – and not been experienced, and what is existent and what is non-existent – and not been experienced, and what is existent and what is non-existent – and not been experienced, and what is existent and what is non-existent – it sees all; being all. It sees all.it sees all; being all. It sees all.it sees all; being all. It sees all.it sees all; being all. It sees all.

5.5.5.5.“But when it is overpowered with light, the mind sees no dreams; then “But when it is overpowered with light, the mind sees no dreams; then “But when it is overpowered with light, the mind sees no dreams; then “But when it is overpowered with light, the mind sees no dreams; then there is happiness for it in the body.there is happiness for it in the body.there is happiness for it in the body.there is happiness for it in the body.

6.6.6.6.“Just as birds resort to a tree for rest, even so, my friend, all things “Just as birds resort to a tree for rest, even so, my friend, all things “Just as birds resort to a tree for rest, even so, my friend, all things “Just as birds resort to a tree for rest, even so, my friend, all things here go into the Supreme Self – earth and the elements of earth, water andhere go into the Supreme Self – earth and the elements of earth, water andhere go into the Supreme Self – earth and the elements of earth, water andhere go into the Supreme Self – earth and the elements of earth, water andthe elements of water, fire and the elements of fire, air and the elementsthe elements of water, fire and the elements of fire, air and the elementsthe elements of water, fire and the elements of fire, air and the elementsthe elements of water, fire and the elements of fire, air and the elementsof air, space and the elements of space; sight and what can be seen, of air, space and the elements of space; sight and what can be seen, of air, space and the elements of space; sight and what can be seen, of air, space and the elements of space; sight and what can be seen, hearing and what can be heard, smell and what can be smelt, taste and whathearing and what can be heard, smell and what can be smelt, taste and whathearing and what can be heard, smell and what can be smelt, taste and whathearing and what can be heard, smell and what can be smelt, taste and whatcan be tasted, the skin and what can be touched, speech and what can be can be tasted, the skin and what can be touched, speech and what can be can be tasted, the skin and what can be touched, speech and what can be can be tasted, the skin and what can be touched, speech and what can be spoken, hands and what can be handled, the organ of generation and what spoken, hands and what can be handled, the organ of generation and what spoken, hands and what can be handled, the organ of generation and what spoken, hands and what can be handled, the organ of generation and what can be enjoyed, the organ of excretion and what can be excreted, feet and can be enjoyed, the organ of excretion and what can be excreted, feet and can be enjoyed, the organ of excretion and what can be excreted, feet and can be enjoyed, the organ of excretion and what can be excreted, feet and what can be trodden, the mind and what can be perceived, the intellect andwhat can be trodden, the mind and what can be perceived, the intellect andwhat can be trodden, the mind and what can be perceived, the intellect andwhat can be trodden, the mind and what can be perceived, the intellect andwhat can be conceived, self-consciousness and what can be conscious of, what can be conceived, self-consciousness and what can be conscious of, what can be conceived, self-consciousness and what can be conscious of, what can be conceived, self-consciousness and what can be conscious of,

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UntitledUntitledUntitledUntitledthought and what can be thought, light and what can be illumined, and lifethought and what can be thought, light and what can be illumined, and lifethought and what can be thought, light and what can be illumined, and lifethought and what can be thought, light and what can be illumined, and lifeand what can be supported by it.and what can be supported by it.and what can be supported by it.and what can be supported by it.

7.7.7.7.“Verily this seer, toucher, hearer, smeller, taster, perceiver, knower, “Verily this seer, toucher, hearer, smeller, taster, perceiver, knower, “Verily this seer, toucher, hearer, smeller, taster, perceiver, knower, “Verily this seer, toucher, hearer, smeller, taster, perceiver, knower, doer, thinker, this person- he becomes establishes in the Supreme doer, thinker, this person- he becomes establishes in the Supreme doer, thinker, this person- he becomes establishes in the Supreme doer, thinker, this person- he becomes establishes in the Supreme imperishable Self.imperishable Self.imperishable Self.imperishable Self.

8.8.8.8.“Verily, O friend, he who recognises the shadow-less. bodiless, “Verily, O friend, he who recognises the shadow-less. bodiless, “Verily, O friend, he who recognises the shadow-less. bodiless, “Verily, O friend, he who recognises the shadow-less. bodiless, colourless, pure, imperishable Self attains that Supreme imperishable colourless, pure, imperishable Self attains that Supreme imperishable colourless, pure, imperishable Self attains that Supreme imperishable colourless, pure, imperishable Self attains that Supreme imperishable Itself. He, knowing all, becomes the All. On this, there is this verse:Itself. He, knowing all, becomes the All. On this, there is this verse:Itself. He, knowing all, becomes the All. On this, there is this verse:Itself. He, knowing all, becomes the All. On this, there is this verse:

9.9.9.9.“He who recognises the imperishable Self, in whom the conscious self, with“He who recognises the imperishable Self, in whom the conscious self, with“He who recognises the imperishable Self, in whom the conscious self, with“He who recognises the imperishable Self, in whom the conscious self, withall its powers, its vital breaths and the elements are established – he, Oall its powers, its vital breaths and the elements are established – he, Oall its powers, its vital breaths and the elements are established – he, Oall its powers, its vital breaths and the elements are established – he, Omy friend, knowing all, has become the All.”my friend, knowing all, has become the All.”my friend, knowing all, has become the All.”my friend, knowing all, has become the All.”

IV (Up.5)IV (Up.5)IV (Up.5)IV (Up.5)

1.1.1.1.Then Satyakama, son of Sibi, asked him: ‘Venerable Sir, if among men any Then Satyakama, son of Sibi, asked him: ‘Venerable Sir, if among men any Then Satyakama, son of Sibi, asked him: ‘Venerable Sir, if among men any Then Satyakama, son of Sibi, asked him: ‘Venerable Sir, if among men any one meditates on AUM to the end of his life, what world does he win one meditates on AUM to the end of his life, what world does he win one meditates on AUM to the end of his life, what world does he win one meditates on AUM to the end of his life, what world does he win thereby?’thereby?’thereby?’thereby?’

2.2.2.2.To him he said: “Verily, O Satyakama, this syllable AUM is both the higherTo him he said: “Verily, O Satyakama, this syllable AUM is both the higherTo him he said: “Verily, O Satyakama, this syllable AUM is both the higherTo him he said: “Verily, O Satyakama, this syllable AUM is both the higherand the lower Brahman. Therefore, he who knows it can reach by its supportand the lower Brahman. Therefore, he who knows it can reach by its supportand the lower Brahman. Therefore, he who knows it can reach by its supportand the lower Brahman. Therefore, he who knows it can reach by its supporteither the one or the other.either the one or the other.either the one or the other.either the one or the other.

3.3.3.3.“If he meditates on one element of it, he is enlightened even by that and “If he meditates on one element of it, he is enlightened even by that and “If he meditates on one element of it, he is enlightened even by that and “If he meditates on one element of it, he is enlightened even by that and comes back quickly to earth.comes back quickly to earth.comes back quickly to earth.comes back quickly to earth.

The Rik verses lead him to the world of men. There, endowed with The Rik verses lead him to the world of men. There, endowed with The Rik verses lead him to the world of men. There, endowed with The Rik verses lead him to the world of men. There, endowed with austerity, chastity and faith he experiences greatness.austerity, chastity and faith he experiences greatness.austerity, chastity and faith he experiences greatness.austerity, chastity and faith he experiences greatness.

4.4.4.4.“If he meditates on two elements, then he becomes one with the mind and is“If he meditates on two elements, then he becomes one with the mind and is“If he meditates on two elements, then he becomes one with the mind and is“If he meditates on two elements, then he becomes one with the mind and isled by Yajus formulas to the intermediate space, to the lunar world; led by Yajus formulas to the intermediate space, to the lunar world; led by Yajus formulas to the intermediate space, to the lunar world; led by Yajus formulas to the intermediate space, to the lunar world; having experienced greatness there he returns here again.having experienced greatness there he returns here again.having experienced greatness there he returns here again.having experienced greatness there he returns here again.

5.5.5.5.“But if with the three elements of the syllable AUM he meditates on the “But if with the three elements of the syllable AUM he meditates on the “But if with the three elements of the syllable AUM he meditates on the “But if with the three elements of the syllable AUM he meditates on the highest Person, he becomes one with the light, the sun. And being freed highest Person, he becomes one with the light, the sun. And being freed highest Person, he becomes one with the light, the sun. And being freed highest Person, he becomes one with the light, the sun. And being freed from his sins, as a snake is freed from its skin, he is led by Saman from his sins, as a snake is freed from its skin, he is led by Saman from his sins, as a snake is freed from its skin, he is led by Saman from his sins, as a snake is freed from its skin, he is led by Saman chants to the world of Brahman. He sees the Person who dwells in the body,chants to the world of Brahman. He sees the Person who dwells in the body,chants to the world of Brahman. He sees the Person who dwells in the body,chants to the world of Brahman. He sees the Person who dwells in the body,higher than the highest assemblage of life. On this subject there are higher than the highest assemblage of life. On this subject there are higher than the highest assemblage of life. On this subject there are higher than the highest assemblage of life. On this subject there are these two verses:these two verses:these two verses:these two verses:

6.6.6.6.“These three elements, each by itself, are within the sphere of mortality.“These three elements, each by itself, are within the sphere of mortality.“These three elements, each by itself, are within the sphere of mortality.“These three elements, each by itself, are within the sphere of mortality.But if they are united and not separated from each other and are enjoyed But if they are united and not separated from each other and are enjoyed But if they are united and not separated from each other and are enjoyed But if they are united and not separated from each other and are enjoyed in actions well performed, internal, external or intermediate – the knowerin actions well performed, internal, external or intermediate – the knowerin actions well performed, internal, external or intermediate – the knowerin actions well performed, internal, external or intermediate – the knoweris not shaken.is not shaken.is not shaken.is not shaken.

7.7.7.7.

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UntitledUntitledUntitledUntitled“With the Rik verses one gains this world, with the Yajus formulas the “With the Rik verses one gains this world, with the Yajus formulas the “With the Rik verses one gains this world, with the Yajus formulas the “With the Rik verses one gains this world, with the Yajus formulas the inter-space, and with Saman chants that which the sages know. With AUM as inter-space, and with Saman chants that which the sages know. With AUM as inter-space, and with Saman chants that which the sages know. With AUM as inter-space, and with Saman chants that which the sages know. With AUM as the sole support the wise man attains to that which is tranquil, the sole support the wise man attains to that which is tranquil, the sole support the wise man attains to that which is tranquil, the sole support the wise man attains to that which is tranquil, undecaying, deathless, fearless and supreme.undecaying, deathless, fearless and supreme.undecaying, deathless, fearless and supreme.undecaying, deathless, fearless and supreme.

V (Up.6)V (Up.6)V (Up.6)V (Up.6)

1.1.1.1.Then Sukesa, son of Bharadvaja, asked him: “Venerable Sir, Hiranyanabha, aThen Sukesa, son of Bharadvaja, asked him: “Venerable Sir, Hiranyanabha, aThen Sukesa, son of Bharadvaja, asked him: “Venerable Sir, Hiranyanabha, aThen Sukesa, son of Bharadvaja, asked him: “Venerable Sir, Hiranyanabha, aprince of Kosala, came to me and asked this question: ‘Bharadvaja, do you prince of Kosala, came to me and asked this question: ‘Bharadvaja, do you prince of Kosala, came to me and asked this question: ‘Bharadvaja, do you prince of Kosala, came to me and asked this question: ‘Bharadvaja, do you know the person with sixteen parts?’ I replied to the prince: ‘I do not know the person with sixteen parts?’ I replied to the prince: ‘I do not know the person with sixteen parts?’ I replied to the prince: ‘I do not know the person with sixteen parts?’ I replied to the prince: ‘I do not know him. If I knew him why would I not tell you? He who speaks an untruthknow him. If I knew him why would I not tell you? He who speaks an untruthknow him. If I knew him why would I not tell you? He who speaks an untruthknow him. If I knew him why would I not tell you? He who speaks an untruthwill indeed wither away to his roots. It is not proper for me, therefore, will indeed wither away to his roots. It is not proper for me, therefore, will indeed wither away to his roots. It is not proper for me, therefore, will indeed wither away to his roots. It is not proper for me, therefore, to speak an untruth.’ Thereupon he silently mounted his chariot and went to speak an untruth.’ Thereupon he silently mounted his chariot and went to speak an untruth.’ Thereupon he silently mounted his chariot and went to speak an untruth.’ Thereupon he silently mounted his chariot and went away. Now I will ask you. Where is that person?”away. Now I will ask you. Where is that person?”away. Now I will ask you. Where is that person?”away. Now I will ask you. Where is that person?”

2.2.2.2.To him he said: “Even here, within the body, O friend, is that person in To him he said: “Even here, within the body, O friend, is that person in To him he said: “Even here, within the body, O friend, is that person in To him he said: “Even here, within the body, O friend, is that person in whom arise these sixteen parts.whom arise these sixteen parts.whom arise these sixteen parts.whom arise these sixteen parts.

3.3.3.3.“He (the person) thought within himself, ‘On whose departure shall I be “He (the person) thought within himself, ‘On whose departure shall I be “He (the person) thought within himself, ‘On whose departure shall I be “He (the person) thought within himself, ‘On whose departure shall I be departing, and on whose resting firm shall I be resting?departing, and on whose resting firm shall I be resting?departing, and on whose resting firm shall I be resting?departing, and on whose resting firm shall I be resting?

4.4.4.4.“He created life, and from life, faith, space, air, light, water, earth, “He created life, and from life, faith, space, air, light, water, earth, “He created life, and from life, faith, space, air, light, water, earth, “He created life, and from life, faith, space, air, light, water, earth, senses, mind and food; and from food vitality, austerity, hymns, works, senses, mind and food; and from food vitality, austerity, hymns, works, senses, mind and food; and from food vitality, austerity, hymns, works, senses, mind and food; and from food vitality, austerity, hymns, works, worlds, and in the worlds, individuals.worlds, and in the worlds, individuals.worlds, and in the worlds, individuals.worlds, and in the worlds, individuals.

5.5.5.5.“Just as these running streams flowing towards the sea disappear on “Just as these running streams flowing towards the sea disappear on “Just as these running streams flowing towards the sea disappear on “Just as these running streams flowing towards the sea disappear on reaching the sea and are simply called the sea, their name and form being reaching the sea and are simply called the sea, their name and form being reaching the sea and are simply called the sea, their name and form being reaching the sea and are simply called the sea, their name and form being broken up, even so these sixteen parts of this seer, tending towards the broken up, even so these sixteen parts of this seer, tending towards the broken up, even so these sixteen parts of this seer, tending towards the broken up, even so these sixteen parts of this seer, tending towards the person, disappear on reaching him, and are simply called the person, theirperson, disappear on reaching him, and are simply called the person, theirperson, disappear on reaching him, and are simply called the person, theirperson, disappear on reaching him, and are simply called the person, theirname and form being broken up. This one is without parts and is immortal. name and form being broken up. This one is without parts and is immortal. name and form being broken up. This one is without parts and is immortal. name and form being broken up. This one is without parts and is immortal. On this there is the following verse:On this there is the following verse:On this there is the following verse:On this there is the following verse:

6.6.6.6.“He in whom the parts are well established as spokes in the centre of the “He in whom the parts are well established as spokes in the centre of the “He in whom the parts are well established as spokes in the centre of the “He in whom the parts are well established as spokes in the centre of the wheel – know him as the person to be known so that death may not afflict wheel – know him as the person to be known so that death may not afflict wheel – know him as the person to be known so that death may not afflict wheel – know him as the person to be known so that death may not afflict you.”you.”you.”you.”

7.7.7.7.To them he said: “Only thus far do I know that Supreme Brahman. There is To them he said: “Only thus far do I know that Supreme Brahman. There is To them he said: “Only thus far do I know that Supreme Brahman. There is To them he said: “Only thus far do I know that Supreme Brahman. There is nothing higher than that.”nothing higher than that.”nothing higher than that.”nothing higher than that.”

8.8.8.8.Then they praised him; “Thou art indeed our father, taking us across to Then they praised him; “Thou art indeed our father, taking us across to Then they praised him; “Thou art indeed our father, taking us across to Then they praised him; “Thou art indeed our father, taking us across to the other shore of our ignorance”the other shore of our ignorance”the other shore of our ignorance”the other shore of our ignorance”

Salutation to the supreme sagesSalutation to the supreme sagesSalutation to the supreme sagesSalutation to the supreme sages

Salutation to the supreme sagesSalutation to the supreme sagesSalutation to the supreme sagesSalutation to the supreme sages________________________________________________________________

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Upanishads verse by verse -an anthologyUpanishads verse by verse -an anthologyUpanishads verse by verse -an anthologyUpanishads verse by verse -an anthologyA selection of sacred passagesA selection of sacred passagesA selection of sacred passagesA selection of sacred passagesAbridgedAbridgedAbridgedAbridged

Katha Upanishad verse by verseKatha Upanishad verse by verseKatha Upanishad verse by verseKatha Upanishad verse by verseTranslation by Professor D .S. SarmaTranslation by Professor D .S. SarmaTranslation by Professor D .S. SarmaTranslation by Professor D .S. Sarma

(Up.I.1)(Up.I.1)(Up.I.1)(Up.I.1)

Desiring the fruits of a sacrifice, Vajasravasa, it is said, gave away allDesiring the fruits of a sacrifice, Vajasravasa, it is said, gave away allDesiring the fruits of a sacrifice, Vajasravasa, it is said, gave away allDesiring the fruits of a sacrifice, Vajasravasa, it is said, gave away allhis wealth. He had a son, Nachiketas by name.his wealth. He had a son, Nachiketas by name.his wealth. He had a son, Nachiketas by name.his wealth. He had a son, Nachiketas by name.

As the gifts were being distributed, faith entered into Nachiketas, thoughAs the gifts were being distributed, faith entered into Nachiketas, thoughAs the gifts were being distributed, faith entered into Nachiketas, thoughAs the gifts were being distributed, faith entered into Nachiketas, thoughhe was a boy, and he thought……..he was a boy, and he thought……..he was a boy, and he thought……..he was a boy, and he thought……..

These cows that have drunk their last water, eaten their last grass, These cows that have drunk their last water, eaten their last grass, These cows that have drunk their last water, eaten their last grass, These cows that have drunk their last water, eaten their last grass, yielded their last milk and worn out their organs – miserable, surely, areyielded their last milk and worn out their organs – miserable, surely, areyielded their last milk and worn out their organs – miserable, surely, areyielded their last milk and worn out their organs – miserable, surely, arethe worlds to which he will go who gives away such things.the worlds to which he will go who gives away such things.the worlds to which he will go who gives away such things.the worlds to which he will go who gives away such things.

He said to his father, “To whom, O Sire, will you give me?” – a second He said to his father, “To whom, O Sire, will you give me?” – a second He said to his father, “To whom, O Sire, will you give me?” – a second He said to his father, “To whom, O Sire, will you give me?” – a second time, a third time; and he replied, “To Death will I give you.”time, a third time; and he replied, “To Death will I give you.”time, a third time; and he replied, “To Death will I give you.”time, a third time; and he replied, “To Death will I give you.”

(Nachiketas) –“Of many I go as first, and of many I go as the midmost. (Nachiketas) –“Of many I go as first, and of many I go as the midmost. (Nachiketas) –“Of many I go as first, and of many I go as the midmost. (Nachiketas) –“Of many I go as first, and of many I go as the midmost. What duty towards Yama will he accomplish today through me?”What duty towards Yama will he accomplish today through me?”What duty towards Yama will he accomplish today through me?”What duty towards Yama will he accomplish today through me?”

“Look back to how it was with those who went before, look forward to how “Look back to how it was with those who went before, look forward to how “Look back to how it was with those who went before, look forward to how “Look back to how it was with those who went before, look forward to how it will be with those who come hereafter. A mortal ripens like corn, like it will be with those who come hereafter. A mortal ripens like corn, like it will be with those who come hereafter. A mortal ripens like corn, like it will be with those who come hereafter. A mortal ripens like corn, like corn he springs up again.”corn he springs up again.”corn he springs up again.”corn he springs up again.”

(A voice in Yama’s abode) –“Like fire does a Brahmin guest enter into (A voice in Yama’s abode) –“Like fire does a Brahmin guest enter into (A voice in Yama’s abode) –“Like fire does a Brahmin guest enter into (A voice in Yama’s abode) –“Like fire does a Brahmin guest enter into houses, and they make him this peace offering; bring water, O son of houses, and they make him this peace offering; bring water, O son of houses, and they make him this peace offering; bring water, O son of houses, and they make him this peace offering; bring water, O son of Vivaswat.”Vivaswat.”Vivaswat.”Vivaswat.”

“Hope and expectation, good company and pleasant discourse, the fruits of “Hope and expectation, good company and pleasant discourse, the fruits of “Hope and expectation, good company and pleasant discourse, the fruits of “Hope and expectation, good company and pleasant discourse, the fruits of sacrifices and good deeds, sons and cattle – all are taken away from that sacrifices and good deeds, sons and cattle – all are taken away from that sacrifices and good deeds, sons and cattle – all are taken away from that sacrifices and good deeds, sons and cattle – all are taken away from that person of little understanding in whose house a Brahmin remains without person of little understanding in whose house a Brahmin remains without person of little understanding in whose house a Brahmin remains without person of little understanding in whose house a Brahmin remains without food.”food.”food.”food.”

(Yama) – “O Brahmin, since you, a venerable guest, have stayed in my house(Yama) – “O Brahmin, since you, a venerable guest, have stayed in my house(Yama) – “O Brahmin, since you, a venerable guest, have stayed in my house(Yama) – “O Brahmin, since you, a venerable guest, have stayed in my housefor three nights without food I make obeisance to you, and may it be with for three nights without food I make obeisance to you, and may it be with for three nights without food I make obeisance to you, and may it be with for three nights without food I make obeisance to you, and may it be with me! Therefore, choose now three boons in return.me! Therefore, choose now three boons in return.me! Therefore, choose now three boons in return.me! Therefore, choose now three boons in return.

(Nachiketas) – “That Gautama (my father) may be pacified, that he may be (Nachiketas) – “That Gautama (my father) may be pacified, that he may be (Nachiketas) – “That Gautama (my father) may be pacified, that he may be (Nachiketas) – “That Gautama (my father) may be pacified, that he may be kind and free from anger towards me and that he may recognize me and greetkind and free from anger towards me and that he may recognize me and greetkind and free from anger towards me and that he may recognize me and greetkind and free from anger towards me and that he may recognize me and greetme when I shall have been set free by you. O Death – this is the first of me when I shall have been set free by you. O Death – this is the first of me when I shall have been set free by you. O Death – this is the first of me when I shall have been set free by you. O Death – this is the first of the boons I choose.”the boons I choose.”the boons I choose.”the boons I choose.”

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(Yama) – “Through my favour Auddalaki Aruni (your father) will recognize (Yama) – “Through my favour Auddalaki Aruni (your father) will recognize (Yama) – “Through my favour Auddalaki Aruni (your father) will recognize (Yama) – “Through my favour Auddalaki Aruni (your father) will recognize you and be again towards you as he was before. And, seeing you released you and be again towards you as he was before. And, seeing you released you and be again towards you as he was before. And, seeing you released you and be again towards you as he was before. And, seeing you released from the jaws of death, he shall be free from anger, and sleep peacefully from the jaws of death, he shall be free from anger, and sleep peacefully from the jaws of death, he shall be free from anger, and sleep peacefully from the jaws of death, he shall be free from anger, and sleep peacefully through the night.”through the night.”through the night.”through the night.”

(Nachiketas) – “In the world of heaven there is no fear whatever, you are (Nachiketas) – “In the world of heaven there is no fear whatever, you are (Nachiketas) – “In the world of heaven there is no fear whatever, you are (Nachiketas) – “In the world of heaven there is no fear whatever, you are not there and no one is afraid of old age. Overcoming both hunger and not there and no one is afraid of old age. Overcoming both hunger and not there and no one is afraid of old age. Overcoming both hunger and not there and no one is afraid of old age. Overcoming both hunger and thirst, and leaving sorrow behind, one rejoices in the world of heaven.”thirst, and leaving sorrow behind, one rejoices in the world of heaven.”thirst, and leaving sorrow behind, one rejoices in the world of heaven.”thirst, and leaving sorrow behind, one rejoices in the world of heaven.”

(Nachiketas) – “You know, O Death, that fire-sacrifice which leads one to (Nachiketas) – “You know, O Death, that fire-sacrifice which leads one to (Nachiketas) – “You know, O Death, that fire-sacrifice which leads one to (Nachiketas) – “You know, O Death, that fire-sacrifice which leads one to heaven. Explain it to me- for I am full of faith – how the dwellers in heaven. Explain it to me- for I am full of faith – how the dwellers in heaven. Explain it to me- for I am full of faith – how the dwellers in heaven. Explain it to me- for I am full of faith – how the dwellers in heaven gain their immortality. This I choose as my second boon.”heaven gain their immortality. This I choose as my second boon.”heaven gain their immortality. This I choose as my second boon.”heaven gain their immortality. This I choose as my second boon.”

(Yama) – “O Nachiketas, I know well that fire which leads one to heaven. I(Yama) – “O Nachiketas, I know well that fire which leads one to heaven. I(Yama) – “O Nachiketas, I know well that fire which leads one to heaven. I(Yama) – “O Nachiketas, I know well that fire which leads one to heaven. Iwill declare it to you. Learn it of me and know that it is the means of will declare it to you. Learn it of me and know that it is the means of will declare it to you. Learn it of me and know that it is the means of will declare it to you. Learn it of me and know that it is the means of gaining the endless world, that it is its foundation and that it abides ingaining the endless world, that it is its foundation and that it abides ingaining the endless world, that it is its foundation and that it abides ingaining the endless world, that it is its foundation and that it abides inthe cave of the heart.”the cave of the heart.”the cave of the heart.”the cave of the heart.”

He then described to him that fire, which is the first of the worlds, and He then described to him that fire, which is the first of the worlds, and He then described to him that fire, which is the first of the worlds, and He then described to him that fire, which is the first of the worlds, and also what kind of bricks are to be used, how many of them and in what also what kind of bricks are to be used, how many of them and in what also what kind of bricks are to be used, how many of them and in what also what kind of bricks are to be used, how many of them and in what manner. And he (Nachiketas) repeated all, as it had been told. Then, beingmanner. And he (Nachiketas) repeated all, as it had been told. Then, beingmanner. And he (Nachiketas) repeated all, as it had been told. Then, beingmanner. And he (Nachiketas) repeated all, as it had been told. Then, beingpleased with, Death spoke again.pleased with, Death spoke again.pleased with, Death spoke again.pleased with, Death spoke again.

That great one, being delighted, said to him:- “I will give you here todayThat great one, being delighted, said to him:- “I will give you here todayThat great one, being delighted, said to him:- “I will give you here todayThat great one, being delighted, said to him:- “I will give you here todayanother boon – by your name will this fire be known hereafter. Take also another boon – by your name will this fire be known hereafter. Take also another boon – by your name will this fire be known hereafter. Take also another boon – by your name will this fire be known hereafter. Take also this necklace of many colours.”this necklace of many colours.”this necklace of many colours.”this necklace of many colours.”

(Yama) – “This is your fire-sacrifice, O Nachiketas. Which leads one to (Yama) – “This is your fire-sacrifice, O Nachiketas. Which leads one to (Yama) – “This is your fire-sacrifice, O Nachiketas. Which leads one to (Yama) – “This is your fire-sacrifice, O Nachiketas. Which leads one to heaven and which you have chosen for your second boon. People will call heaven and which you have chosen for your second boon. People will call heaven and which you have chosen for your second boon. People will call heaven and which you have chosen for your second boon. People will call this by name only. Choose now, O Nachiketas, your third boon.”this by name only. Choose now, O Nachiketas, your third boon.”this by name only. Choose now, O Nachiketas, your third boon.”this by name only. Choose now, O Nachiketas, your third boon.”

(Nachiketas) – “When a man passes away there is this doubt, some hold that(Nachiketas) – “When a man passes away there is this doubt, some hold that(Nachiketas) – “When a man passes away there is this doubt, some hold that(Nachiketas) – “When a man passes away there is this doubt, some hold thathe exists and some that he does not. This I should like to know, he exists and some that he does not. This I should like to know, he exists and some that he does not. This I should like to know, he exists and some that he does not. This I should like to know, instructed by you. This is the third of the boons.”instructed by you. This is the third of the boons.”instructed by you. This is the third of the boons.”instructed by you. This is the third of the boons.”

(Yama) – “Even the gods of old had doubts on this. It is not easy to (Yama) – “Even the gods of old had doubts on this. It is not easy to (Yama) – “Even the gods of old had doubts on this. It is not easy to (Yama) – “Even the gods of old had doubts on this. It is not easy to understand. So subtle is the truth about it. Choose another boon, O understand. So subtle is the truth about it. Choose another boon, O understand. So subtle is the truth about it. Choose another boon, O understand. So subtle is the truth about it. Choose another boon, O Nachiketas. Do not press me. Release me from this.”Nachiketas. Do not press me. Release me from this.”Nachiketas. Do not press me. Release me from this.”Nachiketas. Do not press me. Release me from this.”

(Nachiketas) – “Indeed even the gods had doubts on this, and, O Death, you(Nachiketas) – “Indeed even the gods had doubts on this, and, O Death, you(Nachiketas) – “Indeed even the gods had doubts on this, and, O Death, you(Nachiketas) – “Indeed even the gods had doubts on this, and, O Death, yousay it is not easy to understand. But no other teacher of it like you can say it is not easy to understand. But no other teacher of it like you can say it is not easy to understand. But no other teacher of it like you can say it is not easy to understand. But no other teacher of it like you can be got, and no other boon is equal to this.”be got, and no other boon is equal to this.”be got, and no other boon is equal to this.”be got, and no other boon is equal to this.”

(Yama) – “Choose sons and grandsons, who shall live a hundred years, herds(Yama) – “Choose sons and grandsons, who shall live a hundred years, herds(Yama) – “Choose sons and grandsons, who shall live a hundred years, herds(Yama) – “Choose sons and grandsons, who shall live a hundred years, herdsof cattle, elephants, gold and horses; choose the whole expanse of the of cattle, elephants, gold and horses; choose the whole expanse of the of cattle, elephants, gold and horses; choose the whole expanse of the of cattle, elephants, gold and horses; choose the whole expanse of the earth and live for as many years as you like.”earth and live for as many years as you like.”earth and live for as many years as you like.”earth and live for as many years as you like.”

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UntitledUntitledUntitledUntitled(Y) “If you can think of any boon equal to this, choose that, as also (Y) “If you can think of any boon equal to this, choose that, as also (Y) “If you can think of any boon equal to this, choose that, as also (Y) “If you can think of any boon equal to this, choose that, as also wealth and long life. Be a king on this wide earth, O Nachiketas. I will wealth and long life. Be a king on this wide earth, O Nachiketas. I will wealth and long life. Be a king on this wide earth, O Nachiketas. I will wealth and long life. Be a king on this wide earth, O Nachiketas. I will make you the enjoyer of all your desires.” make you the enjoyer of all your desires.” make you the enjoyer of all your desires.” make you the enjoyer of all your desires.” (Y) “Whatever desires are difficult to attain in this world of man, ask (Y) “Whatever desires are difficult to attain in this world of man, ask (Y) “Whatever desires are difficult to attain in this world of man, ask (Y) “Whatever desires are difficult to attain in this world of man, ask freely for all of them. Here are these fair maidens with their chariots, freely for all of them. Here are these fair maidens with their chariots, freely for all of them. Here are these fair maidens with their chariots, freely for all of them. Here are these fair maidens with their chariots, and musical instruments. Such are not to be obtained by men. Be served by and musical instruments. Such are not to be obtained by men. Be served by and musical instruments. Such are not to be obtained by men. Be served by and musical instruments. Such are not to be obtained by men. Be served by these whom I give to you. But, O Nachiketas, do not question me about these whom I give to you. But, O Nachiketas, do not question me about these whom I give to you. But, O Nachiketas, do not question me about these whom I give to you. But, O Nachiketas, do not question me about death.”death.”death.”death.”

(N) –“Transient are all these, O Death, and they wear out the vigour of (N) –“Transient are all these, O Death, and they wear out the vigour of (N) –“Transient are all these, O Death, and they wear out the vigour of (N) –“Transient are all these, O Death, and they wear out the vigour of all the senses. Moreover all life is short. Keep your horses to yourself, all the senses. Moreover all life is short. Keep your horses to yourself, all the senses. Moreover all life is short. Keep your horses to yourself, all the senses. Moreover all life is short. Keep your horses to yourself, keep your dance and your song.”keep your dance and your song.”keep your dance and your song.”keep your dance and your song.”

(N) “No man can be satisfied with wealth. Can we enjoy wealth when we see (N) “No man can be satisfied with wealth. Can we enjoy wealth when we see (N) “No man can be satisfied with wealth. Can we enjoy wealth when we see (N) “No man can be satisfied with wealth. Can we enjoy wealth when we see you! We shall live as long as you are in power! That alone is the boon to you! We shall live as long as you are in power! That alone is the boon to you! We shall live as long as you are in power! That alone is the boon to you! We shall live as long as you are in power! That alone is the boon to be chosen by me.”be chosen by me.”be chosen by me.”be chosen by me.”

(N) “What mortal decaying here below and coming to know of the undecaying (N) “What mortal decaying here below and coming to know of the undecaying (N) “What mortal decaying here below and coming to know of the undecaying (N) “What mortal decaying here below and coming to know of the undecaying nature of the immortals would ever delight in too long a life, thinking ofnature of the immortals would ever delight in too long a life, thinking ofnature of the immortals would ever delight in too long a life, thinking ofnature of the immortals would ever delight in too long a life, thinking ofthe pleasures which arise from beauty and love?”the pleasures which arise from beauty and love?”the pleasures which arise from beauty and love?”the pleasures which arise from beauty and love?”

(N) “O Death, tell us about which people have doubts, what there is in (N) “O Death, tell us about which people have doubts, what there is in (N) “O Death, tell us about which people have doubts, what there is in (N) “O Death, tell us about which people have doubts, what there is in that great hereafter. Nachiketas does not choose another boon but that that great hereafter. Nachiketas does not choose another boon but that that great hereafter. Nachiketas does not choose another boon but that that great hereafter. Nachiketas does not choose another boon but that which penetrates this mystery”which penetrates this mystery”which penetrates this mystery”which penetrates this mystery”II (UP.1.2)II (UP.1.2)II (UP.1.2)II (UP.1.2)

(Yama) – “The good is one thing, the pleasant is another. These two, (Yama) – “The good is one thing, the pleasant is another. These two, (Yama) – “The good is one thing, the pleasant is another. These two, (Yama) – “The good is one thing, the pleasant is another. These two, having different purposes, bind a man. Of these two, it is well for him having different purposes, bind a man. Of these two, it is well for him having different purposes, bind a man. Of these two, it is well for him having different purposes, bind a man. Of these two, it is well for him who takes hold of the good; he who chooses the pleasant misses his end.”who takes hold of the good; he who chooses the pleasant misses his end.”who takes hold of the good; he who chooses the pleasant misses his end.”who takes hold of the good; he who chooses the pleasant misses his end.”

(Y) “The good and the pleasant approach a man; the wise man considers and (Y) “The good and the pleasant approach a man; the wise man considers and (Y) “The good and the pleasant approach a man; the wise man considers and (Y) “The good and the pleasant approach a man; the wise man considers and distinguishes the two. Wisely does he prefer the good to the pleasant, butdistinguishes the two. Wisely does he prefer the good to the pleasant, butdistinguishes the two. Wisely does he prefer the good to the pleasant, butdistinguishes the two. Wisely does he prefer the good to the pleasant, buta fool chooses the pleasant for its worldly good.”a fool chooses the pleasant for its worldly good.”a fool chooses the pleasant for its worldly good.”a fool chooses the pleasant for its worldly good.”

(Y) “You O Nachiketas, have, after examining, rejected the pleasant that (Y) “You O Nachiketas, have, after examining, rejected the pleasant that (Y) “You O Nachiketas, have, after examining, rejected the pleasant that (Y) “You O Nachiketas, have, after examining, rejected the pleasant that are delightful or seem to be so. You have not taken the road that leads toare delightful or seem to be so. You have not taken the road that leads toare delightful or seem to be so. You have not taken the road that leads toare delightful or seem to be so. You have not taken the road that leads towealth in which many men perish.”wealth in which many men perish.”wealth in which many men perish.”wealth in which many men perish.”

(Y) “Wide apart and leading to different ends are these which are known as(Y) “Wide apart and leading to different ends are these which are known as(Y) “Wide apart and leading to different ends are these which are known as(Y) “Wide apart and leading to different ends are these which are known asignorance and knowledge. I believe Nachiketas to be one who desires ignorance and knowledge. I believe Nachiketas to be one who desires ignorance and knowledge. I believe Nachiketas to be one who desires ignorance and knowledge. I believe Nachiketas to be one who desires knowledge, for even many pleasures have not tempted you.”knowledge, for even many pleasures have not tempted you.”knowledge, for even many pleasures have not tempted you.”knowledge, for even many pleasures have not tempted you.”

(Y) “Fools steeped in ignorance, wise in their own conceit and regarding (Y) “Fools steeped in ignorance, wise in their own conceit and regarding (Y) “Fools steeped in ignorance, wise in their own conceit and regarding (Y) “Fools steeped in ignorance, wise in their own conceit and regarding themselves as learned, go about staggering like blind men led by the themselves as learned, go about staggering like blind men led by the themselves as learned, go about staggering like blind men led by the themselves as learned, go about staggering like blind men led by the blind.”blind.”blind.”blind.”

(Y) “The way to the other world does not shine for the ignorant man who (Y) “The way to the other world does not shine for the ignorant man who (Y) “The way to the other world does not shine for the ignorant man who (Y) “The way to the other world does not shine for the ignorant man who blunders, ever deluded by the glamour of wealth. ‘This is the world and blunders, ever deluded by the glamour of wealth. ‘This is the world and blunders, ever deluded by the glamour of wealth. ‘This is the world and blunders, ever deluded by the glamour of wealth. ‘This is the world and

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UntitledUntitledUntitledUntitledthere is no other,’ he thinks and thus he falls again and again under my there is no other,’ he thinks and thus he falls again and again under my there is no other,’ he thinks and thus he falls again and again under my there is no other,’ he thinks and thus he falls again and again under my sway.”sway.”sway.”sway.”

(Y) “He who cannot be heard of by many and whom many, even hearing, do not(Y) “He who cannot be heard of by many and whom many, even hearing, do not(Y) “He who cannot be heard of by many and whom many, even hearing, do not(Y) “He who cannot be heard of by many and whom many, even hearing, do notknow – wonderful is the man who can expound Him, and adept is the man who know – wonderful is the man who can expound Him, and adept is the man who know – wonderful is the man who can expound Him, and adept is the man who know – wonderful is the man who can expound Him, and adept is the man who can find Him. And wonderful indeed is the man who can know Him, even when can find Him. And wonderful indeed is the man who can know Him, even when can find Him. And wonderful indeed is the man who can know Him, even when can find Him. And wonderful indeed is the man who can know Him, even when taught by an expert.”taught by an expert.”taught by an expert.”taught by an expert.”

(Y) “When taught by an inferior man, it (the Self) is not easily known, (Y) “When taught by an inferior man, it (the Self) is not easily known, (Y) “When taught by an inferior man, it (the Self) is not easily known, (Y) “When taught by an inferior man, it (the Self) is not easily known, even though often meditated upon. Unless it is taught by a competent even though often meditated upon. Unless it is taught by a competent even though often meditated upon. Unless it is taught by a competent even though often meditated upon. Unless it is taught by a competent (proficient) man, there is no way to it, for it is inconceivable, being (proficient) man, there is no way to it, for it is inconceivable, being (proficient) man, there is no way to it, for it is inconceivable, being (proficient) man, there is no way to it, for it is inconceivable, being subtler than the subtle.”subtler than the subtle.”subtler than the subtle.”subtler than the subtle.”

(Y) “Not by argument is this knowledge obtained. But, O dearest, when (Y) “Not by argument is this knowledge obtained. But, O dearest, when (Y) “Not by argument is this knowledge obtained. But, O dearest, when (Y) “Not by argument is this knowledge obtained. But, O dearest, when taught by another, it is easy to understand. You have obtained it now, taught by another, it is easy to understand. You have obtained it now, taught by another, it is easy to understand. You have obtained it now, taught by another, it is easy to understand. You have obtained it now, holding fast to truth. May we always have an enquirer like you, O holding fast to truth. May we always have an enquirer like you, O holding fast to truth. May we always have an enquirer like you, O holding fast to truth. May we always have an enquirer like you, O Nachiketas!”Nachiketas!”Nachiketas!”Nachiketas!”III (Up.I 2.3.III (Up.I 2.3.III (Up.I 2.3.III (Up.I 2.3.

(Nachiketas) –“Tell me that which you see beyond right and wrong, beyond (Nachiketas) –“Tell me that which you see beyond right and wrong, beyond (Nachiketas) –“Tell me that which you see beyond right and wrong, beyond (Nachiketas) –“Tell me that which you see beyond right and wrong, beyond effect and cause and beyond past and future.”effect and cause and beyond past and future.”effect and cause and beyond past and future.”effect and cause and beyond past and future.”

(Yama) – “That word which all the Vedas declare, which all austerities (Yama) – “That word which all the Vedas declare, which all austerities (Yama) – “That word which all the Vedas declare, which all austerities (Yama) – “That word which all the Vedas declare, which all austerities proclaim, and which men desire when they lead the life of religious proclaim, and which men desire when they lead the life of religious proclaim, and which men desire when they lead the life of religious proclaim, and which men desire when they lead the life of religious students – that word, I tell you briefly. It is AUM.”students – that word, I tell you briefly. It is AUM.”students – that word, I tell you briefly. It is AUM.”students – that word, I tell you briefly. It is AUM.”

(Y) “This syllable is indeed Brahman (Supreme Reality); this syllable (Y) “This syllable is indeed Brahman (Supreme Reality); this syllable (Y) “This syllable is indeed Brahman (Supreme Reality); this syllable (Y) “This syllable is indeed Brahman (Supreme Reality); this syllable indeed is the highest; he who knows this syllable – whatever he desires indeed is the highest; he who knows this syllable – whatever he desires indeed is the highest; he who knows this syllable – whatever he desires indeed is the highest; he who knows this syllable – whatever he desires will be his.”will be his.”will be his.”will be his.”

(Y) “This is the best support, this is the highest support; he who knows (Y) “This is the best support, this is the highest support; he who knows (Y) “This is the best support, this is the highest support; he who knows (Y) “This is the best support, this is the highest support; he who knows this support becomes great in the world of Brahma.”this support becomes great in the world of Brahma.”this support becomes great in the world of Brahma.”this support becomes great in the world of Brahma.”

(Y) “The knowing Self is never born, nor does it die. It sprang from (Y) “The knowing Self is never born, nor does it die. It sprang from (Y) “The knowing Self is never born, nor does it die. It sprang from (Y) “The knowing Self is never born, nor does it die. It sprang from nothing, and nothing sprang from it. It is unborn, eternal, everlasting nothing, and nothing sprang from it. It is unborn, eternal, everlasting nothing, and nothing sprang from it. It is unborn, eternal, everlasting nothing, and nothing sprang from it. It is unborn, eternal, everlasting and primeval. It is not slain when the body is slain.”and primeval. It is not slain when the body is slain.”and primeval. It is not slain when the body is slain.”and primeval. It is not slain when the body is slain.”

(Y) “If the slayer thinks that he slays or if the slain thinks that he is (Y) “If the slayer thinks that he slays or if the slain thinks that he is (Y) “If the slayer thinks that he slays or if the slain thinks that he is (Y) “If the slayer thinks that he slays or if the slain thinks that he is slain, both of them do not understand. He neither slays nor is he slain.”slain, both of them do not understand. He neither slays nor is he slain.”slain, both of them do not understand. He neither slays nor is he slain.”slain, both of them do not understand. He neither slays nor is he slain.”

(Y) “Smaller than the small and greater than the great, the Self is hidden(Y) “Smaller than the small and greater than the great, the Self is hidden(Y) “Smaller than the small and greater than the great, the Self is hidden(Y) “Smaller than the small and greater than the great, the Self is hiddenin the heart of every creature. A man who is free from desires beholds thein the heart of every creature. A man who is free from desires beholds thein the heart of every creature. A man who is free from desires beholds thein the heart of every creature. A man who is free from desires beholds theglory of that Self through the tranquillity of his mind and senses and glory of that Self through the tranquillity of his mind and senses and glory of that Self through the tranquillity of his mind and senses and glory of that Self through the tranquillity of his mind and senses and becomes freed from sorrow.”becomes freed from sorrow.”becomes freed from sorrow.”becomes freed from sorrow.”

(Y) “Though sitting still He travels far, though lying down He goes (Y) “Though sitting still He travels far, though lying down He goes (Y) “Though sitting still He travels far, though lying down He goes (Y) “Though sitting still He travels far, though lying down He goes everywhere. Who but myself can know that luminous Atman who rejoices and everywhere. Who but myself can know that luminous Atman who rejoices and everywhere. Who but myself can know that luminous Atman who rejoices and everywhere. Who but myself can know that luminous Atman who rejoices and

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UntitledUntitledUntitledUntitledrejoices not?”rejoices not?”rejoices not?”rejoices not?”

(Y) “The wise man who knows the Self as bodiless within the bodies, as the(Y) “The wise man who knows the Self as bodiless within the bodies, as the(Y) “The wise man who knows the Self as bodiless within the bodies, as the(Y) “The wise man who knows the Self as bodiless within the bodies, as theunchanging among changing things, as great and all-pervading, will never unchanging among changing things, as great and all-pervading, will never unchanging among changing things, as great and all-pervading, will never unchanging among changing things, as great and all-pervading, will never grieve.”grieve.”grieve.”grieve.”

(Y) “This Self cannot be gained by the Veda, nor by intellectual power, (Y) “This Self cannot be gained by the Veda, nor by intellectual power, (Y) “This Self cannot be gained by the Veda, nor by intellectual power, (Y) “This Self cannot be gained by the Veda, nor by intellectual power, nor by much learning. He is to be gained only by the one whom He chooses. nor by much learning. He is to be gained only by the one whom He chooses. nor by much learning. He is to be gained only by the one whom He chooses. nor by much learning. He is to be gained only by the one whom He chooses. To such a one the Self reveals His own nature.”To such a one the Self reveals His own nature.”To such a one the Self reveals His own nature.”To such a one the Self reveals His own nature.”

(Y) “The man who has not turned away from his evil ways, who is not (Y) “The man who has not turned away from his evil ways, who is not (Y) “The man who has not turned away from his evil ways, who is not (Y) “The man who has not turned away from his evil ways, who is not tranquil, who has no concentration of mind and whose mind is not at rest –tranquil, who has no concentration of mind and whose mind is not at rest –tranquil, who has no concentration of mind and whose mind is not at rest –tranquil, who has no concentration of mind and whose mind is not at rest –he can never reach this Self through mere knowledge.”he can never reach this Self through mere knowledge.”he can never reach this Self through mere knowledge.”he can never reach this Self through mere knowledge.”

(Y) “Who knows where He is – He to whom both Brahmins and Kshatriyas are (Y) “Who knows where He is – He to whom both Brahmins and Kshatriyas are (Y) “Who knows where He is – He to whom both Brahmins and Kshatriyas are (Y) “Who knows where He is – He to whom both Brahmins and Kshatriyas are as food, and death itself is as a condiment?”as food, and death itself is as a condiment?”as food, and death itself is as a condiment?”as food, and death itself is as a condiment?”

(Y) “Know that the Self is like the lord of the chariot, and the body is (Y) “Know that the Self is like the lord of the chariot, and the body is (Y) “Know that the Self is like the lord of the chariot, and the body is (Y) “Know that the Self is like the lord of the chariot, and the body is His chariot. Know that the intellect is the charioteer and the mind the His chariot. Know that the intellect is the charioteer and the mind the His chariot. Know that the intellect is the charioteer and the mind the His chariot. Know that the intellect is the charioteer and the mind the reins.”reins.”reins.”reins.”

(Y) “The senses, they say, are the horses, the objects of the senses their(Y) “The senses, they say, are the horses, the objects of the senses their(Y) “The senses, they say, are the horses, the objects of the senses their(Y) “The senses, they say, are the horses, the objects of the senses theirroads. When the Self is in union with the body, the senses and the mind, roads. When the Self is in union with the body, the senses and the mind, roads. When the Self is in union with the body, the senses and the mind, roads. When the Self is in union with the body, the senses and the mind, the wise call Him the enjoyer.”the wise call Him the enjoyer.”the wise call Him the enjoyer.”the wise call Him the enjoyer.”

(Y) “He who has no understanding and whose mind is ever unrestrained – his(Y) “He who has no understanding and whose mind is ever unrestrained – his(Y) “He who has no understanding and whose mind is ever unrestrained – his(Y) “He who has no understanding and whose mind is ever unrestrained – hissenses are out of control as vicious horses for a charioteer.”senses are out of control as vicious horses for a charioteer.”senses are out of control as vicious horses for a charioteer.”senses are out of control as vicious horses for a charioteer.”

(Y) “But he who has understanding and whose mind is always restrained – (Y) “But he who has understanding and whose mind is always restrained – (Y) “But he who has understanding and whose mind is always restrained – (Y) “But he who has understanding and whose mind is always restrained – his senses are under control as good horses for a charioteer.”his senses are under control as good horses for a charioteer.”his senses are under control as good horses for a charioteer.”his senses are under control as good horses for a charioteer.”

(Y) “He who has no understanding, who has no control over his mind and who(Y) “He who has no understanding, who has no control over his mind and who(Y) “He who has no understanding, who has no control over his mind and who(Y) “He who has no understanding, who has no control over his mind and whois ever impure – he does not reach that place, but comes back to the roundis ever impure – he does not reach that place, but comes back to the roundis ever impure – he does not reach that place, but comes back to the roundis ever impure – he does not reach that place, but comes back to the roundof births.”of births.”of births.”of births.”

(Y) “He, however, who has understanding, who has control over his mind and(Y) “He, however, who has understanding, who has control over his mind and(Y) “He, however, who has understanding, who has control over his mind and(Y) “He, however, who has understanding, who has control over his mind andwho is ever pure – he reaches that place from which he is not born again.”who is ever pure – he reaches that place from which he is not born again.”who is ever pure – he reaches that place from which he is not born again.”who is ever pure – he reaches that place from which he is not born again.”

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