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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
Vedas. The philosophy of the Upanishads is sublime, profound, lofty and
soul-stirring. The Upanishads speak of the identity of the atman
(individual soul) and brahman (the Supreme Soul). They reveal the most
subtle and deep spiritual truths.
Fold
Table of Contents
Overview
Origin Of the Upanishads
108 Principal Upanishads
Significance and Ideal
References
Overview
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
has been the source of solace for many, both in the East and the West. The
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.
The Upanishads contain the essence of the Vedas. They are the concluding
portions of the Vedas and are the source of the Vedanta philosophy.
Profound, original, lofty and sublime thoughts arise from every verse.
They contain the direct spiritual experiences or revelations of seers, or
sages, the rishi. They are the products of the highest wisdom, supreme
divine knowledge. Hence they stir the hearts of people and inspire them.
The glory or grandeur of the Upanishads cannot be adequately described in
words, because words are finite and language is imperfect. The Upanishads
have indeed greatly contributed to the peace and solace of mankind. They
are highly elevating and soul-stirring. Millions of aspirants have drawn
inspiration and guidance from the Upanishads. They are the cream of the
Vedas. They are treasures of incalculable value. They are rich in profound
philosophical thought. Their intrinsic value is very great. There is
immense depth of meaning in the passages and verses. The language is
beautiful.
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
to attain the Immortal Brahman, the Highest Purusha.
Ages have passed since they were first presented to the world. Even now
they are remarkably sweet and charming. Their freshness is unique. Their
fragrance is penetrating. Many cannot live today without the study of
Upanishads daily. They give supreme food for the soul.
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, before
going to bed, of performing his devotions from its pages. He said,
The Upanishads have undoubtedly exercised and will continue to exercise a
considerable influence on the religion and philosophy of India. They
present a view of reality which would certainly satisfy the scientific,
the philosophic, as well as the religious aspirations of man.
Origin Of the Upanishads
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The Upanishads are metaphysical treatises which are replete with sublime
conceptions of Vedanta and with intuitions of universal truths. The Indian
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
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
the problems of the means of life and the world and of the relation of the
individual to the Unseen, or the Supreme Soul. They sought earnestly
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
go? Is there any such thing as immortality, freedom, perfection, eternal
bliss, everlasting peace, Atman, Brahman, or the Self, Supreme Soul, which
is birthless, deathless, changeless, self-existent? How to attain Brahman
or Immortality?
They practised right living, Tapas, introspection, self-analysis, enquiry
and meditation on the pure, inner Self and attained Self-Realization.
Their intuitions of deep truths are subtle and direct. Their inner
experiences, which are direct, first-hand, intuitive and mystical, which
no science can impeach, which all philosophies declare as the ultimate
goal of their endeavours, are embodied in the sublime books called the
Upanishads.
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 existed even before the creation of this world.
The Upanishads are a source of deep mystic divine knowledge which serves
as the means of freedom from this formidable Samsara, earthly bondage.
They are world-scriptures. They appeal to the lovers of religion and truth
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 the
pathway of Self-Realization.
There are four Vedas., Rigveda, Yajurveda, Samaveda and atharvaveda. There
are as many Upanishads to each Veda as there are Sakhas or branches
(subdivisions). there are 21, 109, 1000, and 50 subdivisions to Rig,
Yajur, Sama, and Atharva Vedas respectively. Thus there are one thousand
and hundred and eighty (1,180) Upanishads.
108 Principal Upanishads
There are total 108 Upanishads according to the Muktika Upanishad. Of
these, the following 12 are considered the principle Upanishads. They are:
Isha Upanishad
Kena Upanishad
Katha Upanishad
Taitiriya Upanishad
Aitareya Upanishad
Prashna Upanishad
Mundaka Upanishad
Mandukya Upanishad
Chandogya Upanishad
Svetasvatara Upanishad
Brihad-aranyaka Upanishad
Maha-Narayana Upanishad
Another 8, called minor Upanishads, are:
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Kaivalya Upanishad
Kaushitaki Upanishad
Atma Upanishad
Amritabindu Upanishad
Brahma Upanishad
Paramahamsa Upanishad
Sarva Upanishad
Aruni (Aruneyi) Upanishad
Significance and Ideal
Knowledge of the Upanishads destroys ignorance, the seed of Samsara.
'Shad' means to 'shatter' or 'destroy'. By having knowledge of the
Upanishads one is able to sit near Brahman, i.e., to attain
Self-realisation. Hence the name 'Upanishad'. Knowledge of Brahman is
called 'Upanishad', because it leads to Brahman and helps aspirants to
attain Brahman. The term 'Upanishad' is applied to the book also in a
secondary sense, by courtesy.
The following two ideas dominate the teaching of all the Upanishads:
(1) Final emancipation can be attained only by knowledge of the Ultimate
Reality, or Brahman (Brahmajnana):
(2) He who is equipped with the four means of salvation, viz., Viveka,
(discrimination), Vairagya (dispassion), Shad-Sampat (the six-fold
treasure; self-control, etc.) and Mumukshutva (yearning for liberation),
can attain Brahman.
The Upanishads teach the philosophy of absolute unity.
The goal of men, according to the Upanishads, is realisation of Brahman.
Self-Realization alone can dispel ignorance and bestow immortality,
eternal bliss, and everlasting peace. Knowledge of Brahman alone can
remove all sorrows, delusion and pain.
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
formal religion.
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
are fit and worthy to receive the instructions. Hence the term 'Upanishad'
signified at first 'secret teaching' or 'secret doctrine'. As already
stated, Sadhana-Chatushtaya (the fourfold means) is the primary
qualification of an aspirant of Jnana-Yoga, or one who seeks the knowledge
of the Upanishads.
Study the Upanishads systematically. Acquire the four means of liberation.
Meditate on the non-dual Atman or Brahman and attain ever-lasting Bliss!
References
Bibliography
1. The Upanishads, By Sri Swami Sivananda, The Divine Life Society
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Page Map
108 Upanishads
Amritabindhu Upanishad
Isha Upanishad
Isha Upanishad Translation by Eknath Easwaran
Isha Upanishad Translation by Zaehner
Katha Upanishad
Katha Upanishad Translation by Eknath Easwaran
Kena Upanishad
Kena Upanishad Translation by Eknath Easwaran
Kena Upanishad Translation by Sri Aurobindo
Kena Upanishad Translation by Vidya
Kena Upanishad Translation by Zaehner
Mundaka Upanishad
Mundaka Upanishad Translated by Eknath Easwaran
Paramahamsa Upanishad
Tejabindu Upanishad
Prashna Upanishad verse by verse
Translated by Professor D. S. Sarma
(Up.1.2)
1.
Sukesa (son of Bharadvaja), Satyakama (son of Sibi), Gargya (grandson of
Surya), Kausalya (son of Asvala), Bhargava (of Vidarbha), and Kabandhi
(son of Katya) all these, intent on Brahman (the Supreme Reality),
devoted to Brahman, and seeking the highest Brahman, approached the
revered Pippalada with sacrificial fuel in their hands, thinking that he
would explain all that to them.
2.
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
know, we will tell you all.
3.
After that time, Kabandhi, son of Katya, approached him and asked:
Venerable Sir, whence are all these creatures born?
4.
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 life
thinking that they would produce creatures for Him.
5.
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
important?
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6.
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
sustain and support this body.
7.
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 body. They did not believe him.
8.
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
with him.
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.
They were satisfied and sang the praises of Life
9.
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
what is immortal.
10.
As spokes in the hub of a wheel everything is established in Life the
Rik, the Yajus and the Saman verses, and also sacrifices, valour and
wisdom.
11.
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
creatures bring their offerings.
12.
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
descendants of Atharvan and Angiras.
13.
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
lights.
14.
When thou comest down as rain, then these creatures breathe and live in
a state of bliss, as there will be food to their hearts content.
15.
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
father.
16.
That form of thine, which abides in speech, in hearing and in sight and
which exists continuously in the mind make it propitious. Do not depart.
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17.
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
and wisdom.
II (Up. 3)
1.
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
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
itself) to what is internal and spiritual?
2.
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
tell you.
3.
This life is born
shadow, so is this
by the activity of

of the Self. As in the case of a man there is the

4.
As a sovereign commands his officers, saying: You superintend such and
such villages- even so does this life order the other vital breaths to
their respective places.
5.
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 in
the mouth and the nose; the Samana breath in the middle distributes
equally the food supplied. From this arise those seven fires.
6.
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
each of these again belong seventy-two thousand branching vessels. Within
these moves the Vyana breath.
7.
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
result of evil deeds, and to the world of men as a result of both.
8.
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
persons Apana breath. And the space between the two that is the Samana
breath; and the air is the Vyana breath.
9.
Fire is indeed the Udana breath. Hence he whose vital heat is quenched
goes to rebirth, his senses being merged in his mind.
10.
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Whatever is a mans last thoughts with these he comes to life again.
And life joined to vital heart together with the self, leads to whatever
world he has fashioned in his thoughts.
11.
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
verse:12.
The origin of Life, its coming, its staying, its five-fold extension and
its relation to the Self knowing these one obtains immortality
III (Up.4)
1.
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
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
established?
2.
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,
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
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.
3.
The fires of life alone remain awake in this city.
4.
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
heard, it experiences again and again whatever has been experienced before
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
and not been experienced, and what is existent and what is non-existent
it sees all; being all. It sees all.
5.
But when it is overpowered with light, the mind sees no dreams; then
there is happiness for it in the body.
6.
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 and
the elements of water, fire and the elements of fire, air and the elements
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 what
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
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 and
what can be conceived, self-consciousness and what can be conscious of,
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thought and what can be thought, light and what can be illumined, and life
and what can be supported by it.
7.
Verily this seer, toucher, hearer, smeller, taster, perceiver, knower,
doer, thinker, this person- he becomes establishes in the Supreme
imperishable Self.
8.
Verily, O friend, he who recognises the shadow-less. bodiless,
colourless, pure, imperishable Self attains that Supreme imperishable
Itself. He, knowing all, becomes the All. On this, there is this verse:
9.
He who recognises the imperishable Self, in whom the conscious self, with
all its powers, its vital breaths and the elements are established he, O
my friend, knowing all, has become the All.
IV (Up.5)
1.
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
thereby?
2.
To him he said: Verily, O Satyakama, this syllable AUM is both the higher
and the lower Brahman. Therefore, he who knows it can reach by its support
either the one or the other.
3.
If he meditates on one element of it, he is enlightened even by that and
comes back quickly to earth.
The Rik verses lead him to the world of men. There, endowed with
austerity, chastity and faith he experiences greatness.
4.
If he meditates on two elements, then he becomes one with the mind and is
led by Yajus formulas to the intermediate space, to the lunar world;
having experienced greatness there he returns here again.
5.
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
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,
higher than the highest assemblage of life. On this subject there are
these two verses:
6.
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
in actions well performed, internal, external or intermediate the knower
is not shaken.
7.
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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
the sole support the wise man attains to that which is tranquil,
undecaying, deathless, fearless and supreme.
V (Up.6)
1.
Then Sukesa, son of Bharadvaja, asked him: Venerable Sir, Hiranyanabha, a
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 him. If I knew him why would I not tell you? He who speaks an untruth
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
away. Now I will ask you. Where is that person?
2.
To him he said: Even here, within the body, O friend, is that person in
whom arise these sixteen parts.
3.
He (the person) thought within himself, On whose departure shall I be
departing, and on whose resting firm shall I be resting?
4.
He created life, and from life, faith, space, air, light, water, earth,
senses, mind and food; and from food vitality, austerity, hymns, works,
worlds, and in the worlds, individuals.
5.
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
broken up, even so these sixteen parts of this seer, tending towards the
person, disappear on reaching him, and are simply called the person, their
name and form being broken up. This one is without parts and is immortal.
On this there is the following verse:
6.
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
you.
7.
To them he said: Only thus far do I know that Supreme Brahman. There is
nothing higher than that.
8.
Then they praised him; Thou art indeed our father, taking us across to
the other shore of our ignorance
Salutation to the supreme sages
Salutation to the supreme sages
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Index Alphabetical [Index to Pages]
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Upanishads verse by verse -an anthology
A selection of sacred passages
Abridged
Katha Upanishad verse by verse
Translation by Professor D .S. Sarma
(Up.I.1)
Desiring the fruits of a sacrifice, Vajasravasa, it is said, gave away all
his wealth. He had a son, Nachiketas by name.
As the gifts were being distributed, faith entered into Nachiketas, though
he was a boy, and he thought..
These cows that have drunk their last water, eaten their last grass,
yielded their last milk and worn out their organs miserable, surely, are
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
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.
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
it will be with those who come hereafter. A mortal ripens like corn, like
corn he springs up again.
(A voice in Yamas abode) Like fire does a Brahmin guest enter into
houses, and they make him this peace offering; bring water, O son of
Vivaswat.
Hope and expectation, good company and pleasant discourse, the fruits of
sacrifices and good deeds, sons and cattle all are taken away from that
person of little understanding in whose house a Brahmin remains without
food.
(Yama) O Brahmin, since you, a venerable guest, have stayed in my house
for three nights without food I make obeisance to you, and may it be with
me! Therefore, choose now three boons in return.
(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 greet
me when I shall have been set free by you. O Death this is the first of
the boons I choose.
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(Yama) Through my favour Auddalaki Aruni (your father) will recognize
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
through the night.
(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
thirst, and leaving sorrow behind, one rejoices in the world of heaven.
(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 gain their immortality. This I choose as my second boon.
(Yama) O Nachiketas, I know well that fire which leads one to heaven. I
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 in
the cave of the heart.
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
manner. And he (Nachiketas) repeated all, as it had been told. Then, being
pleased with, Death spoke again.
That great one, being delighted, said to him:- I will give you here today
another boon by your name will this fire be known hereafter. Take also
this necklace of many colours.
(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
this by name only. Choose now, O Nachiketas, your third boon.
(Nachiketas) When a man passes away there is this doubt, some hold that
he exists and some that he does not. This I should like to know,
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
understand. So subtle is the truth about it. Choose another boon, O
Nachiketas. Do not press me. Release me from this.
(Nachiketas) Indeed even the gods had doubts on this, and, O Death, you
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.
(Yama) Choose sons and grandsons, who shall live a hundred years, herds
of cattle, elephants, gold and horses; choose the whole expanse of the
earth and live for as many years as you like.
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(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
make you the enjoyer of all your desires.
(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,
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
death.
(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,
keep your dance and your song.
(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
be chosen by me.
(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 of
the pleasures which arise from beauty and love?
(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
which penetrates this mystery
II (UP.1.2)
(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
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
distinguishes the two. Wisely does he prefer the good to the pleasant, but
a fool chooses the pleasant for its worldly good.
(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 to
wealth in which many men perish.
(Y) Wide apart and leading to different ends are these which are known as
ignorance and knowledge. I believe Nachiketas to be one who desires
knowledge, for even many pleasures have not tempted you.
(Y) Fools steeped in ignorance, wise in their own conceit and regarding
themselves as learned, go about staggering like blind men led by the
blind.
(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
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there is no other, he thinks and thus he falls again and again under my
sway.
(Y) He who cannot be heard of by many and whom many, even hearing, do not
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
taught by an expert.
(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
(proficient) man, there is no way to it, for it is inconceivable, being
subtler than the subtle.
(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,
holding fast to truth. May we always have an enquirer like you, O
Nachiketas!
III (Up.I 2.3.
(Nachiketas) Tell me that which you see beyond right and wrong, beyond
effect and cause and beyond past and future.
(Yama) That word which all the Vedas declare, which all austerities
proclaim, and which men desire when they lead the life of religious
students that word, I tell you briefly. It is AUM.
(Y) This syllable is indeed Brahman (Supreme Reality); this syllable
indeed is the highest; he who knows this syllable whatever he desires
will be his.
(Y) This is the best support, this is the highest support; he who knows
this support becomes great in the world of Brahma.
(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
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
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
in the heart of every creature. A man who is free from desires beholds the
glory of that Self through the tranquillity of his mind and senses and
becomes freed from sorrow.
(Y) Though sitting still He travels far, though lying down He goes
everywhere. Who but myself can know that luminous Atman who rejoices and
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(Y) The wise man who knows the Self as bodiless within the bodies, as the
unchanging among changing things, as great and all-pervading, will never
grieve.
(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.
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
tranquil, who has no concentration of mind and whose mind is not at rest
he can never reach this Self through mere knowledge.
(Y) Who knows where He is He to whom both Brahmins and Kshatriyas are
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
His chariot. Know that the intellect is the charioteer and the mind the
reins.
(Y) The senses, they say, are the horses, the objects of the senses their
roads. When the Self is in union with the body, the senses and the mind,
the wise call Him the enjoyer.
(Y) He who has no understanding and whose mind is ever unrestrained his
senses are out of control as vicious horses for a charioteer.
(Y) But he who has understanding and whose mind is always restrained
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
is ever impure he does not reach that place, but comes back to the round
of births.
(Y) He, however, who has understanding, who has control over his mind and
who is ever pure he reaches that place from which he is not born again.

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