Upanishads for Busy People

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UPANISHADSFOR BUSY PEOPLE


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UPAIIISHADSr.OR BUSY PEOPLE

Sri Swami Sivananda

published byTHE DIVINE LIFE SOCIETYP.O. SHIvaNANDANAG AR-249 192Distt. Iehri-Garhwal, Uttarakhand, Himalayas, lndiawww. sivanandaonline.org


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First Edition: 1947Second Edition: 2008Third Edition: 2011[ 500 Copies ]

@The Divine Life Trust SocietY

tsBN 81-7052-236-6ESg1

PRICE: Rs.30/-

Published by SwamiVimalananda forThe Divine Life Society, Shivanandanagar, andprinted by him at the Yoga-Vedanta Forest AcademyPress, P.O. Shivanandanagar, Distt. Tehri-Garhwal,Uttarakhand, HimalaYas, lndiawww. sivanandaonl ine.org


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corvrE vrsSanti-Patha.

lsavasyopanishadl.Jnana-Nishtha . . M2.Karma-Nishtha. ... ..143.TheAll-compassingBrahman. . . . . 144. Nature of a sage . . 155.PrayerofaDyingman. .... 15

Kenopanishad1. The lnscrutable Being . . 162. The Greatness of Self-Knowledge. . . . 1g

Kathopanishad1. Futility of Earthly pleasure . . . . 192. The Glory of Wisdom of the Self . . . . 193.Atmanlslmmortal . . . .214. The conditions of Knowing That. . . . . . 22S.TheRazorPathofJnana ....226. Sense-knowledge ls Nothing . . 23T.ThelndivisibleBrahman ......248. The Supreme State. . . . 25

Prasnopanishad1. Sun, the life of creatures. . . 262.Stateofliberation. .....26

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3. The All-inclusiveness of Brahman . . ' ' 274. The State of Becoming the Soul . . . ' ' 28

MundakoPanishad1. The Greatness of BrahmavidYa2. The Worthlessness of Selfish-Karma3. Tapas and Guru-Bhakti.4. The Origin of all things5. Brahman, the Target of Meditation .6. Know Thyself .7. Everything is Brahman .8. Purity Extolled9. Force of Desire.

303131323333343435l0.StateofMoksha ... ' 36

MandukYoPanishad1. All This ls Brahman . . ' 382. The Fourth State of Being . . . ' 38

TaittiriYoPanishadl.OpeningPraYers. . . . .402.MeditationonVedicKnowledge . . . . .413.EthicalTeachings . . . .414. Knowledge of Brahman . . ' 415. lmmanenceof Brahman .... ' 426. The Rapture of Knowledge . . ' 43

AitareYoPanishad1. Everything ls Only the Atman . . 452. AllThis ls Brahman OnlY . . . ' 45


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Chhandogyopanishad1. The Meditation on Udgitha-Omkara . . 472.Sandilya-Vidya .. . . .473.MysticDeclarations .. . .484. The Sacrifice of the Knower . 495. The Paradox of Creation . . . . 496. The Necessity for a Guru . . . 50T.TheSupremelnstruction ....51S.NeedforUnderstanding .... 519.Bhuma-Vidya. .... 5110. The Seer's Health and Purity. . . . . . 5211. Desires Should Be renounced . . . . 5312. Know the Atman . 54

Bri hadaranyakopan ishad1. A Prayer of the Devotee.2. The Self ls the Dearest, the Self ls the Absolute3. The Death of the Jnani4. How to Know the Secret Atman5. The Ocean of the Absolute6. Words Are Useless7. The Atman and lts Knower.8. The lnfinite Brahman9. Ethics

Svetasvataropanishad1. Aspirants' Doubts2. Divine Knowledge ls everything . . .

5656585962626364646565


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3. The Nature of the Supreme Purusha . . 664.Thelmmanenceof God .....675. The Prayer of the Mumukshu . . 696. Knowledge ls lndispensable . . . 697.Guru-Bhakti . ..70

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UPANISHADSFOR BUSY PEOPLE


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?nR-erer:$ vi * fra, vi qour, r vi * tr{trdrnr vi qFfrgdF,Tft: r vi*Fd6grr'-fiq: t;rfrEErm I rqrilerfrt Hiq ysei ililrftt dr+q yqqr dilqREnfr I xf qRerfr I Fei qM | ilqmqg Iil{rfiRrdg sr+g qrqt qI {fiRq u s: vnR.:rnR': vnR: I I I I I (E6urqq{qif.rffis{)d" qE ;rrq{g I E6 * U{S I v6 d{ err{rqt ITrqsfrdrqrmfrMrrs: VnR' VnR, WrR: n? n (EEUrTdFqEdqftr{)$1 ryuqcrteg ftasq: t u*rxilsq-EtrrflEql rT H tsmr quhgt srtrskqRUil Wnrqr vrfri t Murqr ts6, tqgrf,qn o,qhqi qF AT{q,t El-ilur: ui.silsfuierqr ftBo, I tri + rfrrrqu sY" vnR, vnR:vnR, I I ? t r (wsrdq sqRrqdenifrffiqd

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12 UPANISHADS FORBUSY PEOPLE

$ srt Eers tft-{r I frftt: Y* FRfrq tus*qM qrffi{ H[dqRt qFdur ir+*sqlg+Er er[frsf,erd: r Eft fosr*{Er{ffi{qtt $1*ffi: VnR, VnR: llYll(rflTmgqfrsqawatrmrq.)s: qftr


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SHANTI PATH l3

d" rrq + 3Tfu{rrq rFT:1 3Y" VnR: VnR,ynR: nz n (ruceemrftqQb srti q'fr&, Tgqrq t{r qrjwlrrerFrdsn, ; ftftifrq5ar . sqmd*$d Erilg: I Efr q E-+ gqr{r:Hd {: q11frr*qr, I ER rHrS eTMfr: HR +Ttsfu{trrgil s: vnR,,vrrR., $rR: uB u(etel*'+qu@s: + Tilrui fuqeffi qd r d t *qis yRuiftrdt f r f*rs6qgkmlri ggg{ vnurqd xr}rrd"vnR,: vnR' vnR. n?o tr (tmrrt'rftue


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,SAYASYOPANISHAD1. Jnana-Nishtha

Evn qrsFrqrrd qR,a wrsi wr( |Aq F{*.{ gdqr qI Ttt: qskq+q t IBy the Lord is all this enveloped whatevermoving thing there is in the changing world; withthat renounced, enjoy; covet not the wealth of anyone. (1)

2. Karma'Nishtha5d+a u,,qtftr ftr*A+.ua.rrrt: I\,?iHftqraffisRqqdftqlittPerforming verily works in this world, one should

wish to live a hundred years. Thus it is right for thee andnot otherwise than this. Action will not bind thatman. (2)3. The All'comPassing Brahman

(ffi ilffi rf, raRltirqiEilET Fds rg Fdsrs EnEI?t: I IIt moves. lt moves not. lt is far. lt is near. lt is within

all. lt is outside all. (5)14


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ISAVASYOPANISHAD 154. The Nature of a Sageqqrrdmr@rqdr$g qrrrr+ rril q P*ggqft ;1

He, who, on all beings, looks as his very Self, andon the Self as all beings-he does not shrink away fromanything. (6)qfu{rqiftr@:tir*Eil*E: $': Vfrq'g*-sqgwVum, ttln whom the Knower, all beings have become justthe Self, then what delusion, what sorrow is there for

him who perceives, Oneness everywhere? (7)5. Prayer of a dying man

Etorr}{qr}urtrssrfrRrigqq Iffii {r*qrflU Essdqtq gr} trWith a golden vessel is the Reality's face coveredover; that do thou, O Pushan! Uncover for one whoselaw (Dharma) is to see the Reatity. (15)


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KENOPANISHAD1. The lnscrutable Being

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art*s stsi T{q} rn T{r+ 6 erci rT ir vprsvu*rQJtrs$ftr5q *t: *i{rsrfr*.r


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KENOPANISHADThat which is unexpressed with speech, that with

which speech is expressed, that, verily, know as Brah-man, not this that people worship here. (1. 4)?5*FR1 ;T q3il }aq{+ T{rI Iateilil FiFdfrteqRqgqmil rrThat which one thinks not with thought, and thatwith which they say thought is thought; that, verily, knowas Brahman; not this that people worship here. (1. 5)qqgqrTrrwrfrtqqSurqftrate ils Ei Fcfr iq qfrEgqrgil r rThat which one sees not with sight, that with whichone sees sights, that, verily, know as Brahman, not thisthat people worship here. (1. 6)116rr+g+tfri qaffi*eq r

iqatftieqrrI think not 'l know well'; yet I do not know ,l do notknow'; he among us who knows lt, knows lt; yet he doesnot know'l know not.'(ll. 2)qsrqii ils qf rTd qpa*qq: ts{F{driM'ffiqnnrq rrIt is known by him by whom lt is not known; he bywhom lt is known, knows lt not; lt is not understood bythose who understand lt; lt is understood by those whodo not understand lt. (ll. 3)

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18 UPANISHADS FOR BUSY PEOPLE2. The Greatness of Self-knowledge{6 ffifrqE FsqR;T +Rrr+ffiffi: I cgg cltgfrfus *n: ffiorq[drErqfr tt

lf one would know (lt) here, then there is the Trueend (of all aspirations). lf one would not know (lt) here,then great is the loss (for him). Knowing (lt) in every sin-gle being, the wise, on departing from this world, be-come lmmortal. (11.5)


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KATHOPANISHAD1. Futility of Earthly PleasureshnqTrdf-s q{qfrtq: t

oTfr Fd dPdilqiq+{ r*e qrarwq Torft} r rEphemeral things! That which is mortal's, even thevigour of all the senses, they wear away. Even a wholelife is indeed very slight. Thine be the vehicles, thine thedance and song. (1.i.26)r Fd+{ d{ufl* rgd Hqrqt fusrqrwAEr r filM zrr+frffi Fd q{q t qruftq: qFilNot with wealth is a man to be satisfied; shall wetake wealth if we have seen thee (the lmmortal)? Shall

we live so long as thou shalt rule? This in truth, is theboon to be chosen by me. (1.i.27)2. Glory of Wisdom of the Self

Brrr"fr s{gt{ffi ss}Trrr{gwift rftr:rd: ur$,t{ft ffisqla B }dffitr

The good is one thing and the pleasant is anotherthing. Both these, of different aim, bind a person. Of19


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20 UPANISHADS FOR BUSY PEOPLEthese two, well is it for him who takes the good; he failsof his aim who choose the pleasant. (l.ii.1)

*qs iqs rgqffi {qft frGrrPn tftt: IH fr fitsFTH H q-+qhgqr{qtufttrrBoth the good and the pleasant come to a man.Going all around the two, the wise man discriminates.

The wise o.ne choose the good, indeed, rather than thepleasant; the stupid man, for getting and keeping(Yoga-Kshema), chooses the pleasant. (l.ii.2)

erffi Ttqrqr' H{i *tt:trdrqqmr: | (ffiqrurt: qfisft'qn w&aqftq{r+rrTelratt: il

Those living in the midst of ignorance, self-wise,thinking themselves learned, running here and there,go around deluded, like the blind men led by one who ishimself blind. (l.ii.5)q {iq{rq: vftrffi qrci v{rffii Cffidt{ {r{ Isni ffi ;ilfr q{ fr rTrft g+: gqffi t I t

Death (passing on) (the way to the hereafter), isnot clear to him who is childish, headless, deluded withthe delusion of wealth. Thinking 'This is the world!There is no other!'again and again he comes under my(Death's) control. (l.ii.6)


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KATHOPANISHAD

T{rrnqtfr {Sfum ;T FTa"r: tu*dsft Ttm ?ia F*g: I en*rd qtu., Ewilss mcfiazil f,mrg;vrogRu: rrHe who by many is not obtainable even to hear of;he whom many, even when hearing, do not know; Won-derful is the declarer, proficient is the obtalner of Him!Wonderful is the knower, proficiently taught! (l.ii.7)t g+d rldqEsftrs u.6rki .r&s gilq'qleTsrrrirdrnflrrr+{ ti rm sftfr Effi qaft r IHim whom it is hard to see, entered into the hid-den, unfathomable and concealed, set in the secretplace (of the heart), dwelling in the depth, the prime-val-By considering Him as God, through theYoga-study (Meditation) of what pertains to the Self, thewise man leaves joy and sorrow behind. (1.ii.12)

rr{ +qr rsqqrqqR, dqr: ft Fqtftr q ?rrER|qM rdq{ urft 61oE{qturrffift+n( r rThe state which all the Vedas declare, which altausterities proclaim, desiring which men live the life ofBrahmacharya, that state I briefly declare to thee-That

is oM! (l.ii.1s)3. Atman is lmmortalrqrqilffi erMtrxniyl**eaeq;l5(

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I ffi fts: vrnr+dsri g{ruila Eqt Eqqr+ yr& I I


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22 UPANISHADS FORBUSY PEOPLEThe wise one (Atman) is not born, nor dies; this

one has not come from anywhere, has not become any-one. Unborn, constant, eternal, primeval, this one is notslain when the body is slain. (1.ii.18)

4. Conditions of Knowing That:Tr{[IneII v{qtq HIEfr e terqr r qg{r gt{lq**q ggn+{Hrqwq sTrdqr ft?gitri"wq t t

This soul (Atman) is not to be attained by instruc-tion nor by intellect, not by much learning. He is to be at-tained only by one whom 'He chooses, to such a onethat Atman reveals His True Nature.'(1.ii.23)

{rGrrd gsfiKrersnd qruTqrfrffi; ITwn;ilqwdffiy-6ffiamgr( ttNot he who has not ceased from bad conduct, not

he who is not tranquil, not he who is not composed (inmind), not he who is not of peaceful mind, can attainHim by intelligence. (1.ii.24)

5. The Razor-Path of Jnana.sRrrfl quiT vrq qrrGrfrtrfrl grw qrtftRrdr grs{r grf uerwo,+m qfi t IArise!Awake!Obtaining men of wisdom, know (lt).

A sharpened edge of a tazo\ hard to tread, a difficultpath is this-sages declare! (l.iii.14)


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KATHOPANISHAD

ffii ilensGi frsqlFrqgr{r(lsrrrilfii rrt?: qt gti fr{rq il{qgqrisgq+ r IThat which is soundless, touchless, formless, im-perishable, tasteless, constant, odourless, without be-ginning, without end, higher than the high, stable, by

knowing That, one is liberated from the mouth of death.(r.iii.15)6. Sense-Knowledge is Nothing

wrfu qrft cqqut(rgct}\t((*t l(t{(lq q{qftqrfrrri[r{ | E5,fffrr: yffrriqFdffirqF-qql{[ilkEr{ ll

The self-existent (Creator) pierced the openings ofthe senses outward, therefore one looks outward, notwithin himself. A certain wise man (only) while seekinglmmortality, introspectively beholds the soul (Atman)face to face. (ll.i.1)

Ir{rEr: i5,rmr{qfr qrfird qddR F{frdslrtvrq I oTsr ?ftr srEffii f{frlHr gangiGe ayrelr+ ilThe childish run after external pleasures, theywalk into the net of wide-spread death (Samsara). Butthe wise, knowing lmmortality, seek not the Stable(Brahman) among things which are impermanent here.(il.i.2)


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24 UPANISHADS FOR BUSY PEOPLE7. The lndivisible Brahmanqtfu ilqIIr rqgr rcRetgd: u gqlrrcfrft q y6 Tr+q qsqfr I t

Whatever is here, that is there, Whatever is there,that is here. He obtains death after death who seems tosee a difference here. (11.i.10)lr+*+qqrrai+6TrnRfrT rI: IT Ei rr.Efr q =-E il+{ qsqft t rBy the mind, verily, is this to be attained; there isnothing diverse here. He goes from death to death who

seems to see a difference here. (11.i.11)ETT: +ffi-fuEilrnr(t@ ri-drxffiilsTksr xd grq trThe Swan (the Sun) in the clear (heaven), theVasu in the atmosphere, the priest in the altar, the guestin the house, in man, in broad space, in the Real, in thesky, born in water, born in the cattle, born in the right,born in rock, is the Truth, the Great! (ll.ii.2)s{ftdH g*i yGr* F.i Ei yffi qrnr IgirrkTer Eis,iyffieRattAs the one fire has entered the world and be-comes corresponding in form to every form, so the OneAntar-Atman of allthings is corresponding in form to ev-ery form, and yet is outside (all these). (ll.ii.9)


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KATHOPANISHAD

!S qtn rffio,q agd ffi qrgffit:rgdrkren qffiefomg:daErru: uAs the sun, the eye of the whole world, is not sul-lied by the external faults of the eyes, so the OneAntar-Atman of all things is not sullied by the evils of the

world, being externalto it. (ll.ii.11)

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8. The Supreme State;T it:r qd r{rfr T qqilR+ +qr F{gil s{rRs.ils{qfr : I d+E rnHEE nfr u{ rsr rrrfi rdfrqfrlnfrltThe sun does not shine there, nor the moon andthe stars. These lightnings do not shine, what to speakof this earthly fire! After Him, as He shines, does every-thing else shine. This whole world is illumihed by Hislight! (ll.ii.15)Tqrq{rEft5+ilr;tfiIFRTT116 |gfua r fr+sft irrrra: wqi rrftq r rWhen the five sense-knowledge cease togetherwith the mind, and the intellect does not move, that,they say, is the Highest State. (ll.iii.10)TEr v+ ywre qT qr trq fi fgrcr: IsrE Td.sgd r*rerr EGr vrgt I IWhen all the desires that are lodged in the heartare liberated, then a mortalbecomes lmmortal!Thereinhe attains Brahman! (ll.iii.14)


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PRASTVOPANISHAD1. Sun, the Life of Creaturesftr{6d' Eftri qrilaqi wrqui dfrir

drirq I E6F(fr: Yl?tfi Tfur;t' sTut:rwmr5raqq{: llHim, who has allforms, the golden one, all-know-

ing, the final goal, the only light, heat-giving the thou-sand-rayed, the hundredfold revolving, yonder sunrises as the life of all creatures. (1.8)

2. State of LiberationsTeHur ilRn EildurI qnef&qfttqatqv#o: tl

They who seek the Atman by austerity, chastity,faith, and knowledge-they by the Northern Route winthe sun. That, verily, is the support of life-breaths' Thatis the lmmortal, the fearless. That is the final Goal.From that they do not return. That is the stopping of re-birth. (1.10)

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g.{trdt-


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PRASNOPANISHAD

rdttr.renrfuxi qrR t ftg+S?qrEr+rtqr}AqFsFffinqidfrilil{{+SHi{sftrBtrq tr

They, indeed, possess that Abode of Brahman,who posses austerity, chastity, and in whom the truth isestablished. (1.15)tqrqfr ffi ildFH r +g ftrgrfi ;T rnqrifttrTo them belongs the yon unbtemished Abode of

Brahman, in whom there is no crookedness and false-hood, nor tricks! (1.16)3. The All-inclusiveness of Brahman

frmsfrwqr*q {$ qr rffi qqq[}q anII: I\S yD'* rfth: FffiilrTi q r( nAs fire He warms. He is the Sun. He is the bountifulrain. He is the wind. He is the earth, matter, God, Being,and Non-being, and what is lmmortal! (1t.5)v'urr*i e:il E{ ftCA rrerftrBrqlrntE grrr1te{ gfts yti q GF}R q Efr I IThis whole world is in the control of Life (Prana),even what is established in the third heaven! As arnother her son, do thou protect us! Grant us prosperityand wisdom! (11.13)

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28 UPANISTIADS FOR BUSY PEOPLE4. The State of becoming the Soul

sT*q te: EA qfunqr$rqhI Er{EEsr{rr*ft ga g.dts{reftr{Euilftt inrftrrdsreXi XFr:gr, lag3r{fr Es qrEE q gii qtgiiqqrui qr+grui q HqtrEt E{ qvlfr 14: qvqft t tThere He experiences Greatness; whatever ob-ject has been seen, he sees again; whatever has beenheard he hears again. That which has been severallyexperienced in different places and regions, he sever-ally experiences again and again. Both what has beenseen and what has not been seen, both what has beenheard and what has not been heard, both what hasbeen experienced and what has not been experienced,both the real and the unreal, he sees all. He sees lt,himself being the All. (1V.5)

q qen fu qq'ift qr*tqi {sfrE+ IF E ere-{ rn srrf,ft risfrstltAs birds resort to a tree for a resting place, even soit is to the Supreme Soul (Atman) that everything hereresorts. (1V.7)\rq fr Esr {iur eildr Erflr wfuilr rtrr+qru-{t ftrf,rtriqr gurr: H Qs& srriqfr risfts} I ITruly, this seer, toucher, hearer, smeller, taster,thinker, knower, doer, the knowing self, the person-hisabode is in the Supreme lmperishable Atman. (1V.9)


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PRASNOPANISHAD

wfqrq{tyMH*E+ffiiggqaiffiq+g*qrnrdt: qd Tqftu. He who recognizes this shadowless, bodiless,colourless, pu.re lmperishable, arrives at the lmperish_able ltself. He knowing the All, becomes the All. 1iV.f Oyffi P**rqrcsm-IrqtqEdqsr{qi+ftrr

With the syllable OM as the support, the knowerreaches That which is peaceful, Unaging immortal,fearless, the Supreme! (V.7)


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MUNDAKOPANISHAD1. The Greatness of Brahmavidya

frii Er+ftfrnvfr+m: qrpgl q;fr{ wrfr ftrf,rn EdfoiSannaka asked, "What is That by knowing whicheverything else becomes known?" (1.i.3)rCut{qt AHffiir*EftreT{frffiTfirRI+{FmqllTo him he said, "There are two knowledge to beknown-as indeed the knowers of Brahman are used tosay-the higher and the lower." (1.i.4)3Tq rRT q{n 6qertqRrrrEq} llOf these, the higher is that whereby that lmperish-able is attained. (1.i.5)ffig:ail*ilenfrtqriftFi frS ffi gq$ ilea{i rq5d+H qfitqtqR*tt: uThat which is invisible, ungraspable, without ori-gin, without caste, without sight, without hearing, with-out hand, without foot, eternal, all-pervading,omnipresent, exceedingly subtle; That is the lmperish-


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MUNDAKOPANISHADable, which the wise perceive as the Source of all be-ings. (1.i.6)2.The Worthlessness of Selfish Karmarffir tt ergr rf,Gqr ersreBiltrrrei tS q'{ tqcA+ fuFr4q6 Wr !ilrTdi + gilffi qR I I

Unsafe boats, however, are these sacrificialforms,the eighteen, in which is expressed the lower work. Thefools who approve that, (the works) as the really good,go again and again to old age and death. (1.2.7)5urd q-errTr;TT qftd qrqrQ$ ffi xqn: I;TIIFEI yi t g.s.lsfldri *ir t{ili qr fryrR' r rThinking that sacrifice and merit is the superiorthing, nothing better do they know-deluded! After en-joying in the top of heavenly bliss, won by good deeds,they re-enter this world or even a lower. (1.ii.10)

3. Tapas and Guru-Bhaktiaq:rdt urEnftrdi+qqmqf qm: Iq$ailur t frrqr: y{rR ErdTTfi :HSsfrErarqrf,r tlThey who practise austerity and faith in the forest,the peacefu!, the knowers, who live on alms, departpassionless through the door of the sun, to where is thatlmmortal Person, the lmperishable Spirit! (1.ii.11)

3l


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32 UPANISTIADS FOR BUSY PEOPLE

qftqq ffi fr+qqrqr-E{IRIE it: 5,ilrr@:*ftrirsfrstttHaving scrutinised the worlds that are built up byactions, a Brahmana should arrive at indifference and

dispassion. That world that was not made is not won bywhat is done. Forthe sake of this knowledge, let him go,fuel in hand, to a spiritual preceptor who is learned inthe scriptures and established in Brahman. (1.ii.12)ilC rT f**rgqffiq (q{ v{rrfrfu{rqvrrnRilrql +{rer{ XfFi *e Eei *{rq (i Hsdsflfusr{ rl

Such a knowing Teacher, unto one who has ap-proached properly, whose thought is tranquilised, whohas reached peace, teaches in its very truth that knowl-edge of Brahman, whereby one knows the lmperish-able, the Person, the Truth! (1.ii.13)

4. The Origin of All ThingsHtilffiFiqen@:rt6wt:ry{A HFtn: rErqrffifrEr: *rq rrrifi: vqrq*T*+{rfrzrRilThis is the Truth. As from a well-blazing fire,sparks by thousands issue forth of the same form, sofrom the lmperishable, beings manifold are produced,and thither also return once again. (ll.ii.1)

IT


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MUNDAKOPANISHAD

gq qtq fr?i m,,{ afr ra rrrrqq r qrd *qftki Udrqi pilffid F{ffi6 *Eq I IHe who knows That set in the secret place of theheart, He here on earth, rents asunder the knot of igno-rance. (11.i.10)

5. Brahman, the Target of MeditationqefrTnqglRilsg q qffifr6rdfu+g I atrEeT{ trfl rT srurwgd|rroeid-{gaa}ep{dEqfrk rrThat which is blazing, which is subfler than thesubtle, on which the worlds are set, together with theirinhabitants-That is the lmperishable Brahman!That isLife. That is speech and mind. That is the lmmortal.That is to be penetrated. Penetrate it, myfriendl (ll.ii.2)srgtfrc+qftsi Tdri vri qqmrFrfrRi rierfra tsrr{trq ilffirrt{ Arsr Hqei ilAtrrerr rilF{ frrk f fTaking as a bow the great weapon of theUpanishads, one should put upon it an arrow sharp-ened by meditation. Stretching it with a thought directedto the essence of That, penetrate that lmperishable asthe mark, my friend! (ll.ii.3)

6. Know Thyself

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frtrdrEIT TFT: I

at** qr+er eTriqFrren er* fuaengtrdq +g : I


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UPANISHADS FOR BUSY PEOPLEHim alone know as the one Soul. Dismiss all other

words. He is the bridge to lmmortality. (ll.ii.5)onft+i enrrE srriqr+ R q: sRt{T ilrrct:IlqilOM! Thus meditate upon the Soul! Success be toyou in crossing to the farther shore beyond darkness!(il.ii.6)ftrgt e(qlF*lRrr-n vdriYrm: Iqffi qrr 6qmT afrq} rrtr& ttThe knot of the heart is broken, all doubts are cut

off, and one's actions perish, when He is seen, who isboth the higher and the lower. (ll.ii.8)7. Everything is Brahman

r&+flTi g{ilrq*il qsr({il qt*rurfrffiur torer$d ? vqd E&&i ftufuq qfrq ttBrahman, indeed, is this lmmortal! Brahman is be-fore, Brahman behind, to right and to left, stretchedforth below and above, Brahman, indeed, is allthis, thegreat, this widest extent! (ll.ii.11)

8. Purity extolledFtr+q \ffit Trfi Fe{ r.en fuild f+*n: IElHt5',rrilElltrgst'qqaifrry t t

Truth alone conquers, not falsehood. By Truth islaid out the path leading to the gods by which the sages


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MUNDAKOPANISHADwhose desire is satisfied ascend to where is the highestAbode of Truth! (lll.i.6)

;T qgq'r TUil {rfr Eil=r rrdi+Fdqr u'CuTTtn I Emsrt{ F*g-trilwdq ii qvqt frwtiaTfif+mT: ll

Not by sight is it grasped, not even by speech, notby any other sense-organs, austerity, or work. By thePeace attained through Knowledge, one's nature beingpurified, in that way, however, by meditating, one doesbehold Brahman which is without parts. (lll.i.8)9. Force of Desire

ii ri tftfr r+sr ffirrrfr Fq{FEiug: 6.rrqt qigu'lrn1 I ii ii *i qqil ais m,,rqiFilFTrqrtri Erd+{qk*'rn: ilWhatever world a man of purified nature makes

clear in mind, and whatever desires he desires for him-self; that world he wins, and those desires he fulfils.Therefore he who is desirous of welfare should worshipthe knower of the soul. (lll.i.10)Eh'rlTret: i5.rffi} sdftffi; H q-rqFlElfuA il:t ir* ITqtrfirf,q q;-drcr{Rt{ s{ sffi irrrn: I IHe who in fancy forms desires, because of his de-sires is born here and there. But of him whose desire issatisfled, who is a perfected soul, alldesires even hereon earth vanish away! (lll.ii.2)

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36 UPANISHADS FOR BUSY PEOPLE10. State of Moksha

iTTETTT: E-drfl+ firRrrn: ssrrdT: It Trdri *rda: srq efrrr gffilrrrn: rdiarffi llAttaining Him, the seers who are satisfied withknowledge, who are perfected souls, free from passion,

tranquil,-attaining Him who is the universally omni-present, those wise devout souls into the AII itself doenter. (lll.ii.5)@qt: rffi.nerrq: UE{lErT: It Erfriiltg wrffiT& wrTil: qfr5zqR *r{ ttThey who have realised the meaning of theVedanta-Knowledge, the sages, with natures purifiedthrough the Yoga of renunciation, they in the abode ofBrahman in the end of time are all liberated beyonddeath. (lll.ii.6)

rrin: iftrT: s5qfl sfrsr tdtg qd sftt{f,rg tu,,qifur t*rr+rrqg snffir Qsq+ rd qfrqffi ; 1

Gone are the fifteen parts according to their sta-tion, even all the sense-organs (are gone) in their corre-sponding divinities! One's actions and the selfconsisting of intelligence, all become unified in the Su-preme Imperishable! (l ll.ii.7)qqr rEr: Tq-qqr;il: ESisEi rr6R rrEF6t Fd6rq taer F{grxnssqftgffi: qrnqtguqgqfr@ tt


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MUNDAKOPANISHADAs the flowing rivers in the ocean disappear, leav-

ing name and form, so the wise man being liberatedfrom name and form, reaches the heavenly purusha,who is Higher than the high. (lll.ii.8)rT + E A iliqtri ;ril +( r&q srdft;nqrfrdrF{cgd rrdft I ilrfr yhir rrft qrqri

ferrRn+fr5m}tsTd) srefr ttHe who knows that Supreme Brahman, verily be-comes Brahman. ln his family no one ignorant of Brah-man will arise. He crosses over sorrow. He crossesover sin. Liberated from the knots of the heart, he be-comes lmmortal. (lll.ii.9)

37


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MANDUKYOPANISHAD1. Allthis is Brahmanoifrr+n(ffifuq.6 ildqqrqr+ Ta

rr*ffin Effiu,Tr gal qqqffitirq+fiRoullOM! This syllable is this all. lts further explanationis: the past, the present, the future-everything is justthe word OM! And whatever is beyond the threefold thattoo is just the word OM! (1)Ed .t-{ Tilr{rrrfir ra llFor truly, everything here is Brahman; this Atma isBrahman. (2)

2. The Fourth State of Being;na:5rfl'q qR6si +lr{fr:ss T vf,rfri T vf,{rsrfll@@-

+fi rff ffi Ttsq*T{rrivrmitrqq*iqgslrrq'tIT 3rriqrqfrilq: I

Not inwardly conscious, not outwardly conscious,not both-wise-conscious, not a consciousness-mass,not conscious, not unconscious, unseen, with whichthere can be no dealing, ungraspable, having no dis-38


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MANDUKYOPANISHAD 39tinctive mark, non-thinkable that cannot be designated,the essence of the assurance of which is the state ofoneness of the Self, the cessation of all phenomena,peaceful, blessed, without a second-such is the fourth(state). That is the Self (Atman). That shoutd beknown. (7)

qdd6T{ srri+q frranffi{rsscffqrT llThus Om is the Self indeed. He who knows this,with his self enters the Self. (12)


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TAITTIRIYA UPANISHAD1. Opening Prayere% ftasq: I Edhdscq-

TdrffiET{ I q !fr ierrn {guilg I ergd{q t3emuilTrrqt yrfri + {@l ftr6r n qg{n{nuurfrvi qft frgqt ililur: ffisR ierqrfrBa,tTd+rfrqrqttHe who is pre-eminent among the Vedic hymns,who is of universal form, who has sprung into being

from immortality above the Vedic hymns-Let this lndradeliver me with intelligence! O God! I would becomepossessor of lmmortality! May my body be exceedinglysweet! May I hear abundantly with my ears! Thou artthe sheath of Brahman with intelligence covered over!Guard for me what I have heard. (1.4.1)

efrfrft ril I sfrFmflq:@t eifrfr dr-ilur:r[F.n6rs[rrt{qTfrft |rfrArrnGilfr IIOm is Brahman. Om is this All. Om! Says a

Brahmana about to recite, 'may I get the sacred Brah-man.' He does get the sacred Brahman. (1.8)

40


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TAITTIRIYA UPANIS}IAD 4I2. Meditation on Vedic Knowledge

sr6 gq{q\ft-{r I ffftt: Eqi FRftq t uffiqrfuft{ EgaqRt Eftu : nr+sqt g+utsrEilsftrd: I Fft frvr*{qrgrqrq r rI am the mover of the tree! My fame is like a moun-tain's peak! Exaltedly pure, like the excellent nectar inthe sun, I am a shining treasure, Wise, immortal, inde-structible! This is Trishanku's recitation on the VedicKnowledge. (1.10)

3. EthicalTeachingsvei EG t q{ qt I etTelrqr*tr srr[: ISpeak the Truth. Practise virtue. Neglect not studyof the Vedas. (1.11.1)erqqr *rq t sTrrqfls+qq I fgrqr tqq, r E{r

tlq t{fuqrtqqrrOne should give (in charity) with faith. One shouldnot give without faith. One should give in plenty. Oneshould give with modesty. One should give with sympa-thy. (1.11.3) 4. Knowledge of Brahmanrfufr qrq I dtvnvfir I rrei Errwl


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42 UPANIS}IADS FOR BUSY PEOPLEHe who knows Brahman attains the Highest. As to

this, has been declared: He who knows Brahman asTruth, Knowledge, lnfinity, set down in the secret place(of the heart) and in the highest heaven, he obtains alldesires, together with the intelligent Brahman. (11.1)Tdqrdft{d+ | eunqq4gtq6Iorrr< ilfluil fu{q r fcstft giilrrtft I IFrom where words turn back together with themind, not having reached, that Bliss of Brahman hewho knows, fears not from anything at all. (11.9.1)srs*{ srehr srqsdft*e+( teTR r&fr Atq I I vtrii rfr F+gfift I tOne becomes non-existent himself if he thinks thatBrahman is non-existent. lf one knows that Brahmanexists, such a one people thereby know as existent(Santa). (11.6.1)

5. lmmanence of Brahman*surrqa rvgwirwritR tuafrsaqa, qilrgwrt Eq:gd{r{d qfri foal irqlq{lffi{{rq r il{lIvP{${I I rrqHilTTq I ft+qrftiit q I ft6qi qft6ai u fusFi qF*tri q IEdis'TiqqR{ftat

He desired: 'May I become many.'Let me procre-ate myself.'He performed Tapas. Having performedTapas he created this whole world, whatever there is


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TAITTIRIYA UPANISIIAD 43here. Having created it he entered into it. Having en-tered it, he become both the actual and the yon, both.the deflned and the undefined, both the based and thenon-based, both the conscious and the unconscious,both the real and the false, and all this that exists.(il.6.1)

3rtr{r EEqr 3ntr( | ild e rrFrr{il I irEriqriwqrgffia | ilsffiqlmIqnvft r vtrqSi r {dt q: {d tsdrri rcqrrfr rrefrt q} tqrqrffi:ylu{r( tqtq snEEr$ sTr;rd;TE[q Iln the beginning, verily, this was non-existent.

From that existence was produced. That made itself theAtman. Therefore it is called the well-done (Sukrita).Verily, what that well-done is-that verily is the essenceof Existence. For truly on getting the essence, one be-comes blissful. For, who indeed would breathe, whowould live, if there were not bliss in space? (11.7.1)qd at SqrR q.drH qrri +{ qrdrft ffi' IffitdGfuf,rHTEta(dd:ftil

From where beings here are born, by which whenborn they live, into which on dying they enter-knowThat!That is Brahman! (111.1.1)6. Rapture of KnowledgeErrgErrgErrgll wllsr6r"rd.r;rdrq: I sf, : E+*.fl{6 : Fiil*.5.ft .


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UPANIS}IADS FOR BUSY PEOPLE

ymtfiF(t sr6qft verqETI xtTI t Erll $Hr*sgilsrr ? rrrfrtt *rnEqrftuEteqT rEn: u srdqirr*trEifrqr t ft lt 3I.6 ftFigErdITE[rr-{Tlq lt

Oh, wonderful!Oh, wonderful!Oh, wonderful! I amfood! lam food! I am food! I am afood eater! lam a foodeater! I am a food eater! I am a maker of fame! I am amakerof fame! I am a makerof fame! I am the first bornof the world-order! Earlier than the gods, I am the navelof Immortality! Who gives me away, he indeed hasaided me! l, who am food, eat the eater of food! I haveovercome the whole world! (111.10.6)


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AITAREYOPANISHAD1. Everything is only the Atman

d" erriqr qr EE+fi \r{r[ enfr(t Tr;qffiT{ftqqrrln the beginning, Atman, one only, was all this noother winking thing whatever was there. (1.i.1)

2. A,l this is Brahman onlyqq F&q Eq qq vqrqffii v{ tqr EqrR q qaTdr{fr rft Ef }fr qrg{rq,,rvrerrmffia gfinrufte ftrrffir ffir =rnrsqrft qqro-drfr q ffi +kdrft qT?n ilq: gWr

ERri qFf;*i vrftr ws.d' q rraH q qq srqi vdil.rilf?rq t yflri yft&i yf,TH rfr*.: yil rfrsryfliretrHe is Brahman; he is lndra; he is Prajapati; (he is)all these gods and these five gross elements, namely

earth, wind, space, water, fire; these things and thosewhich are mingled of the fine, as it were; origins of onesort and another; those born from an egg; and thoseborn from a womb, and those born from sweat, andthose born from a sprout, horses, cows, persons, ele-45


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46 UPANIS}IADS FOR BUSY PEOPLEphants, whatever breathing thing there istere-whether moving or flying, and what is stationary.All this is guided by Consciousness, and is based onConsciousness. The world has consciousness for itsguidance. Consciousness is the Basis. Consciousnessis Brahman. (lll.i.3)


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CHHANDOGYA UPANISHAD1 The Meditation on Udgitha-Omkara

sfrffirqqrgfielgqrffiFrft qtrffi r IOM!Thus one should reverence the Udgitha; onesings the loud chant beginning with OM! (1.4.1)2. Sanditya-Vidya

qd ErR{ ra rq61ftft yna sqrftfrI GTEs mgrq: 96fr qen Eg{Rdt gtm T{fta*a: ia rrqn u *'ii g,fr11 qfrqq3 grurrrrt+$Ir6tT: {rq{rsw sTEFrTniqr Hdqiqt Trdq..rq:rdrr*r: vdrq: @:n $rq@*tlqt Tdnil q{qrer yqrrirrerY{It[l?Fttugdrer W rT s{r?qr


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48 UPANISIIADS FORBUSYPEOPLEVerily, allthis is Brahman! Peaceful, let one medi-

tate upon lt as that from which all beings come forth,into which all beings will be dissolved, in which all be-ings breathe!Now, verily, a person consists of some purpose (inlife). According to the purpose which one has in this*oild, thus does he become on departing from here' Solet a person form himself a (definite) purpose'He who consists of mind, whose body is breath,whose form is light, whose conception is Truth whosesoul is space, containing all works, containing all de-sires, containing all odours, containing all tastes, en-compassing this whole world, the unspeaking, theunconcerned-this Soul of mind within the heart issmaller than a grain of rice, or a corn of barely, or a mus-tard-seed, or a grain of millet, or the kernel of a grain ofmillet; this Soul of mine within the heart is greater thanthe earth, greater than the atmosphere, greater than

the sky, greater than these worlds'Containing all works, containing all desires, con-taining all odours, containing all tastes, encompassingthis whole world, the unspeaking, the unconcern-thisSoulof minewithin the heart, this is Brahman. lnto Him Ishallenter on departing from here.lf one would believe this, he would have no moredoubt-Thus said Sandilya, yea, Sandilya! (lll'14)

3. MYstic Declarationstsrfiadrqr+a{i@YturIt


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CHHANDOGYA UPANISHAD 49ln the final hour you should take refuge in these

three thoughts: You are the lndestructible: you are theUnshaken: you are the very Essence of life. (111.17.6)r{.i ilffi{qft dft: qr{ra rfl:Er: qret;iTEni +i tffir qfqrrq SftorqftfrdffiftttFrom out of darkness all around, we, gazing on thehigher light-yea, gazing on the higher light-to Surya,god among the gods, we have attained, the highestlight! Yea, the highest light! (ilt.17.7)

4. The Sacrifice of the Knowerqrsrsr*B.d,ywffit4sderdFrigiwq nlf one who knows this should offer the leavingeven to an outcast (pariah), it would be offered in hisUniversal Atman. (V.24.4)

5. The Paradox of creationqqt rH*r Effi{ u-{ 1;qr+ F{drii o,r(erqrtqui ffi il{+{i EF{a+{ rrq( 1 qq*qq sTrH rrqfttrJust as, by one piece of clay, everything made ofclay is known-the modification is merely a verbal dis-tinction, a mere name; the reality is just clay only, so isThat (Supreme) Teaching. (V|.1:4)


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50 LIPANISHADS FOR BUSY PEOPLE

qtqffifir @l r*mdFfltlEil:ln the beginning, this world was mere Existence,one only without a second. To be sure, some peoplesay, 'ln the beginning this world was just non-existence,one only without a second; from that non-existence ex-istence was produced. (V!.2.1)if'-{q1 qg ffii srftfr t{rq if,errr*riT:

Eqftftts+Effiqqr@rrBut, verily, whence could this be? How could exis-tence be produced from non-existence? On the con-trary, in the beginning this world was just Existence, oneonly without a secondl (V!.2.2)tfui E{ iqgq{ T.g.fti ildrqiErq;cui qlEME$tuTffi Trq+{i *ftr sqroRe Fiq{ I I

Whatever red form the sun has, is the form of fire;whatever white, the form of water; whatever dark, theform of food (earth). The sun-hood has gone from thesun-the modification is merely a verbal distinction, amere name. The reality is just'the three forms.' (V|.4.2)

6. Necessity for a Guru

sTrEnrt+flrqElr{ra ll

erur+dr{gufr*< lt


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CHIIANDOGYA UPANISIIAD 51One with (the instructions from) a preceptor knows

(that). (vt.14.2)7. Supreme lnstructionq q qfrsfr'rfrilqriErfuq Fd iltrei ( slrflnilffrfuil

That which is the finest Essenc+-this whole worldhas that as its soul. That is the Reality. That is the At-man. That thou art. (V|.14.3)

8. Need for understandingTEr + F*qmrqq Fei eelft TrP{qr?q FdTqfrtffiqqi{i{EftnVerily, when one understands, then he speaks the

Truth. One who does not understand, does not speakthe Truth. Only who understands speaks the Truth.(vil.17)9. Bhuma-Vidya+ + Wr ffiS{n Trdt gqqR -ftE g,q

r1qr+{ffirq:uVerily, the lnfinite, Fullness is Bliss. There is nobliss in the small finite (things). Only the tnfinite Fuil-ness is Bliss. But one must desire to know the InfiniteFullness. (Vl!.23)


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52 UPANISHADS FORBUSY PEOPLE

q? TrerdrfqR Tr{rquilft {r;qGFl;rrft {ElqrE il(f,i+aWril


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CHHANDOGYA UPANISIIAD 533Tr6rtg:fr vagfr: rrn{ld g.{r rgfr:qfuff+rr&meft{iMqr: u_ ln purity of food, there is purity of nature. ln purityof nature there is established memory. ln establishedmemory there results the release from all knots (of theheart.) (V11.26.2)

11. Desires Should Be Renouncedq*o udffi rilq': fr{d qqts{r5* gu,rffieilo: eftq} ira Edrcqr{rffigfufl Fqr{q'rqidqi H+g M qqFTE xrEaTrqr+q3fra ffi+dis qmr{E'rrqtqi v+gFfrtgu'rwr+ rrqfrrr

As here on earth the world which is won by actionsbecomes destroyed, even so there the world which iswon by good deeds becomes destroyed. Those whodepart without here having realised the Soul (Atman)and those real desires-for them there is no freedom inall the worlds. But those who depart from here havingrealised the Soul (Atman) and those real desires-forthem there is Freedom in all worlds. (Vlll.1.6)

{ qr


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54 UPANISHADS FOR BUSY PEOPLE

il Fi HFII: tf,trtt srfdrfurrr*qi {snirrrqrqftqmq ttThese are real desires with a covering of what isfalse. Although they are real, there is a covering of whatis false. (Vlll.3.1)qqrqftps* a$A vd rE* rrat ftr


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B RIH ADARA NYAT'A U PAN S HA D1. A Prayer of the Devoteeqqd q'r vfrrrq rrrd qr *ftrirq EtrsFirrtrq llFrom the unreal lead me to the Real, from dark-ness lead me to Light, from death lead me to lmmortal-ity! (1.3.28)

2. The Self is the Dearest, the Self is the Absolutedtil?+q: gxrrH ffisqarrrqFdgrr


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56 UPANISHADS FOR BUSY PEOPLE]rsgsrrfi Tt F irqrfl(den x*uri nen E:IqIUIivftttst T$rrd' l$*ftaRffi q gi ffi ililrsftfr rT EE Ed rrdfttrgcr E q tqrs rrwr ffil 3Tt?qrAqi q Erqftterer*;qi q q +Eqelrq{l: ll

Verily, in the beginning, this all was Brahman. ltknew only itself, '! am Brahman.'Therefore, it becamethe Alt. Whoever of the gods became awakened to thisstate, he indeed became that. Similarly, in the case ofseers: similarly in the case of men. Knowing this, thesage Vamadeva began: 'l was Manu and the sun.'Thisis (true) now even. Whoever thus realises 'l am Brah-man,' he becomes this All. Even the gods have not gotthe power to prevent his becoming thus, for he be-comes their very Self.

Whoever worships another divinity (than the Self),thinking 'He is one and I another' he knows not (theTruth). He is like an animal. (1.4.10)rdafr Fdlftr rrqfi Eqrftr qqiftT Gnrffi t IBrahman (alone) puts on all these names, formsand actions. (1.6);T qI * Eds 6rrnq E{ fui $r+qrir+q[inmrrl r{ e{i srdftl srrrfi qr * HEat: 9Hrrild frR${rRrf,q' I 315.qfr q1 eft Ed+{ erE+{rsrftwrltqrdfrfrcq lt


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BRIHADARANYAKA UPANISHAD 57Verily, not for the sake of this all, this all is dear, but

for the sake of the Self, this all is dear. That is the At-man, that should be seen, that should be heard of, thatshould be thought of, that should be meditated upon.Verily, with the seeing of, with the hearing of, with thethinking of, and with the knowing of the Atman, all thisbecomes known. (11.4.5)Eq il&i errFrn dqiT S t* ** Wrfti rrd?r+rrTl?rIT llThis Brahmanhood, this Kshatrahood, theseworlds, these gods, these beings, everything here is butthe Soul. (11.4.6)T{ fr ?FFre q-qft 6 Edi ftlqfr iTkilr Efrtwqft aftn Filr tuilft ffilm Frrqfuqfi HfrrrFrt qgil dFilt Fr{ ffi q? Er srerFffi{Fqr*a:fi ftrH'r *r w}q?rt-{ ?ittru{r(il&{ q,qFrqt(ai+{ ri r54o rdm *Pc!ilfrr( | ++q F{ ffi ii t{ ffirqffi*aftqrffifruE qrr +h fERITIsfd a ft Uuilwffi q frYftdisqq+ { fr Eqilsfrrd rqert q fuft I IWhere there is duality, as it were, there one seesthe other, there one smells the other, there one hearsthe other, there one speaks to the other, there onethinks of the other, there one understands the other.


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58 UPANISHADSFORBUSYPEOPLEBut, where, everything is but one's own Self, then bywhat and whom would one smell? Then by what andwhom would one see? Then by what and whom wouldone hear? Then by what and whom would one speakto? Then by what and whom would one think of? Thenby what and whom would one understand? By whatwould one understand him by whom one understandsthis All? Lo, by what would one understand theunderstand er? (11.4.1 4)

That Atman is not this, not this. lt is unseizable forit cannot be seized; indestructible, for it cannot be de-stroyed; unattached, for it does not attach itself; un-bound, does not tremble, is not injured. (1V.5.15)sri e E$ q rtwrfur {fi qramft qrg

saFgq: ttHe, verily, is tens and thousands, many and end-less. This Brahman is without an earlier and without alater, without an inside and without an outside. ThisSoul is Brahman, the all-pervading. (11.5.19)

3. Death of a JnanisrerrcF'rffiqri fitr5'rq 3{IF5,rq srrarqrfr q

irFr vrur Yffirqfr ilds F{ FilrE+ftll st}Evr+ffittHe who is without desire, who is freed from desire,whose desire is satisfied, whose desire is the At-man-his Pranas do not depart. He being Brahman lt-


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BRIII-AD AIL{NYAKA UPANI S IIADself, becomes Brahman. They (Pranas) are gatheredtogether right there-the Pranas do not go out from thedead man (Jnani). (1V.4.6., 111.2.11)

4. How to Know the Secret Atmanr ddsri qsad$: eildri Tgrr( ;r rTtrrnrirrderT a ftrffirrcri ffiqr:t W H srrlrrrrdfilfrs*s+


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60 UPANIS}IADS FORBUSY PEOPLEq : rr*S -Itg frr{.vfuil s$$*ffit "i F{mrsprft a frgds E{tftr ,nrrfr vrfti q: FEmrrtdrr{i qf,{Aq n errirrdqtqgfr : t IHe who, dwells in all things, and yet is other thanall things, whom all things do not know, whose body are

all things, who controls all things from within-He isyour Soul, the lnner Controller, the lmmortal. (ll!.7.15)..Est HEtsQ;t : efdrsf,fr .r


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BRIHADARANYAKAUPANISHAD 6Iodourless, tasteless, without eye, without ear, withoutvoice, without wind, without energy, without breath,without mouth, without personal or family name,unaging, undying, without fear, immortal, stainless, notuncovered, not covered, without measure, without in-side and without outside. lt consumes nothing. No oneconsumes it. (111.8.8)*mqilqenffig.frfrTqilfrqwqil *fi e*raarfrT ilqqft EilqrqilEeli@IT!il-ilut:ll

Verily, O Gargi, if one performs sacrifices and wor-ship and undergoes austerity in this world for manythousands of years, but without knowing that lmperish-able, limited indeed is that work of his. Verily, O Gargi,he who departs from this world without knowing that lm-perishable is pitiable. But O Gargi, he who departs fromthis world knowing that lmperishable is a Brahman.(ilr.8.10)offifun snRd Tqrs


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62 UPANISIIADS FORBUSY PEOPLE5. Ocean of the Absoluteqe ilfl qsqfr rTszre dr qvqfr ;r frru.glHqfidril ftrsnffirqr* g ilkft{rr{RirdsqBqiirqnrs+( u

Verily, while he does not see there with the eyes,he is verily seeing, though he does not see. For, there isno cessation of the seeing of a seer, because of hisimperishability as a seer. lt is not, however, a secondthing, other than himself and separate, that he sees.(rv.3.23)

uftrd{ \t"i Esrefr q*dq .ril+s: TrFrEfrt{rgr$n qrs{F*{ qqrq wqr rrmqrs{ ytrrrffi.sq rrtril +s qfrss q{q orr.r


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BRIIIADARANYAKAUPANISHAD 63many words, for that is a mere weariness of speech.(w.4.21)IT Er W rrrrrcT slreilll s qmffi&flsrrfirvrcilFrdt EdF{ q{ft rrd+srn:rdrsrfffi: E;T vrg{r E,dlrT tIqr* Wrsrg{rE6'frqrt rrVerily, he is the great, unborn Soul. ln the spacewithin the heart lies the ruler of all, the Lord of all, theking of all. He does not become greater by good actionnor inferior by bad action. (1V.4.22)

7. Atman and lts Knowerq-ilgffii ;T iT{rT EFtiT: qrqffiT{frqil:@ st*q \i ilft +i E--drFt ilrd :Him who knows this these two do not over-come-either the thought 'Therefore I did wrong,' northe thought, 'Therefore I did right.' Surely, he over-comes them both. He is not affected by either what hehas done or what he has not done. (1V.4.22).TsrtdrGrE ynd


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64 UPANIS}IADS FORBUSY PEOPLElected, one sees the Atman in the Atman. One sees ev-erything as the Self. Evil does not overcome him, on theother hand he overcomes all evil. Evil does not burnhim, on the other hand he burns all evil. (1V.4.23)

Tr qT qq r6r;lET 3Trfl{rsqt.srtsE-frsvfrililrqri e Erflrr{i fr i re vqfr rr W *q t IVerily, that great, unborn, Soul, undecaying, undy-ing, immortal, fearless, is Brahman. Verily, Brahman isfearless. He who knows this becomes the fearlessBrahman. (1V.4.25)

8. lnfinite Brahmanrytre: {utfui aurt-qut'gEq+ IWtq{utqrffirytffiltThat is Full. This is Full. From the full, the fulldoesproceed. Withdrawing the full from the Full, the Fullalone still remains. (V.1)

9. Ethicsat


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S YETA S VATA RA U PA N I S HA D1. Aspirants'Doubts

fti q,RUi ile ET: H qril +{rq *a a'qrinftfi:t eT&Bn: *=r gffiS qffi FffiqE+errqil

What is the cause of Brahman? From where arewe born? By what do we live? And on what are we es-tablished? Overruled by what, in pains and pleasuresdo we live our diverse conditions. O ye, knowers ofBrahman? (1.1)

2. Divine Knowledge ls Everythingqf,A{ ftqtqrdqsei ;rrc: qi nfrrdi ftfsf}q I $iltrT $ilai ffrdlt q q6r rrd trh ftGpirs+qilThat Eternalshould be known as present in one'sown Self. Certainly, there is nothing higherthan That, tobe known. When one realises the enjoyer, the object ofenjoyment and the (universal) Actuator, all has been

said. This is the threefold Brahman. (1.12)* Hsfi *.sg Eil fr,;i gfiqrftr*srr qsfrqIftS m T{EftS ilC t{rq afr aq; 1 I


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66 UPANIS}IADS FORBUSYPEOPLEThe God who is in fire, who is in water, who has en-

tered into the whole world, who is in plants, who is intrees-to that God be adoration!-again adoration!(il.17)ffii gti rrdraqrftffi{uf ilrr: rrrsr( |r+e frGr*ftfgih qrel: r*n Msqrrq I tI know this mighty Purusha, of the colour of thesun, who is beyond darkness. Only by knowing Him

does one pass beyond death. There is no other way forgoing over there. (lll.8)

qsrfli Trq{qR ftf}rssr*roffi ;Twr*sR q,ftr( I Ee{ EE rc* ftfr ffiti{rf gtt"rv*q uThan whom there is nothing else higher, thanwhom there is nothing else smallet nothing greater,that one stands like a tree established in heaven. ByHim, the Purusha, this whole world is filled. (lll.9)

3. Nature of the Supreme PurushaF6wftqig5q: rr6ilH: F6qqr( |{ rf,ft frrd gatseftgqvnf,.aq t tThe Purusha has a thousand heads, a thousand

eyes, a thousand feet; He sunounds the earth on allsides, and stands ten fingers' breadth beyond that.(ilr.14)


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SVETASVATARAUPANISHAD 67

g6q\+qr{Tqizrq qqq ITdqildvrrnzrqffimnThe Purusha is this whole world, whatever hasbeen and whatever will be; He is Ruler of lmmortalityand whatever grows up by food. (lll.15)rrda: qrfrrrr{ aardilsftrRr}gq{ Iv*a:ffitqdq'TsffiltIt has hands and feet on every side; on every sideit has eyes, heads and faces. lt has ears everywhere inthe world; lt stands encompassing all. (lll.16)ffiv{nr&mqsqseQl: H 1gfuo*v,t: rq +R+Ei aqrenR+*raqrgrr* grq q E la q | |Without foot or hand, he is swift and is a seizer! Hesees without eyes; he hears without ears! He knowswhatever is to be known; but there is none who knowsHim! People call Him the Great Primeval Purusha.(ilr.1s)

4. The lmmanence of Godqq*isquff@qqrh I fr ift qrA {M q te: { * g-dqr{qqrrigrgrr

The one who himself without colour, by the mani-fold application of his power distributes many colours inhidden purpose, and into whom, its end and its begin-


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UPAMSHADS FOR BUSY PEOPLEning, the whole world dissolves-He is God! May Heendow us with clear understandingl (1V.1)Fi d Fi gqtrfr Fi grTR EiT qT giqrfrtEi Effi qltrqafr Ei qrd uaft ftrrrfrgu: tt

Thou art woman. Thou art man. Thou art the youthand the maiden. Thou an old man totterest with a staff.Appearing to be born, Thou becomest facing in everydirection. (1V.3)*a: vr$ Efid dFdrersilBfr$ xaq: rrgil: IsrrrGlmi frg*r ct+ Tfr qnrfr g*+rfr frr*r t tThou art the dark-blue bird and the green parrotwith red eyes. Thou art lightning, the thunder bolt. Thouart the seasons and the seas. Having no beginning,thou abidest with lmmanence, from where all beingsare born. (1V.4)+{trE{ q ft&i r rr+ qFqmrq r;T ireT gfrqr erR qr rrIT q5ugr: I INeither above, nor across, nor in the middle hasone been able to grasp Him. There is no likeness ofHim. His Name is Great Glory! (1V.19)tn?TEMlI$IFrtTVMqTEfrilgq Irrrrfr tfte: ftiq: rT qFr;cr{t q.qil t IThis self is to be understood as a part of the hun-dredth partof the pointof a hairsubdivided again a hun-dredfold; and yet it is lnfinite. (V.9)


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SVETASVATARA UPANISTIAD

tE d T gqrlq r +{r{i Ti{rfi : Iqwffi+{+{ugwtrrNot female, nor yet male is He; nor is He neuter.Whatever body He takes to Himself, with that he be-comes connected. (V.1 0)

\t1 tet Fdrlts r[a: rrffi wd rnrramqttqqt?aqT: F&n.drfudFr; sS *m ffi ft$urs I IThe one God, hidden in allthings, is all-pervadingthe lnner Soul of all things, the overseer of all actions,abiding in all things, the witness, the sole thinker, de-

void of qualities. (V|.11)5. Prayer of the Mumukshu

Eil rilrui F{qqrft {.{ * t *


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70 UPANISIIADS FOR BUSY PEOPLE7. Guru Bhakti

mq t* wr $rRF'{Er t} aen Ufr rildt Hfltdr Eqt: s*,,Tsri rrarirrr: I ITo the high souled one who has the highest devo-tion for God, and for his spiritual preceptor as much asfor God, to him these matters which have been said be-come illuminated (manifest). (V1.23)


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