UPANISHADS FOR BUSY PEOPLE

UPAIIISHADS r.OR BUSY PEOPLE

Sri Swami Sivananda

published by

THE DIVINE LIFE SOCIETY

P.O. SHIvaNANDANAG AR-249 192 Distt. Iehri-Garhwal, Uttarakhand, Himalayas, lndia www. sivanandaonline.org

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

@The Divine Life Trust SocietY

tsBN 81-7052-236-6
ESg1

PRICE: Rs.30/-

Published by SwamiVimalananda for The Divine Life Society, Shivanandanagar, and printed by him at the Yoga-Vedanta Forest Academy Press, P.O. Shivanandanagar, Distt. Tehri-Garhwal, Uttarakhand, HimalaYas, lndia www. sivanandaonl ine.org

corvrE vrs
Santi-Patha.
11

l.Jnana-Nishtha 2.Karma-Nishtha.

lsavasyopanishad

3.TheAll-compassingBrahman. . . . . 4. Nature of a sage ..

... ..14
14 15 15

..M

5.PrayerofaDyingman.
1. The lnscrutable

....

Being

Kenopanishad

2. The Greatness of
1. Futility of Earthly

. . 16 Self-Knowledge. . . . 1g

Kathopanishad

pleasure

2. The Glory of Wisdom of the Self

3.Atmanlslmmortal
4. The conditions of Knowing

That. . S.TheRazorPathofJnana ....22 6. Sense-knowledge ls Nothing . . 23 T.ThelndivisibleBrahman ......24 8. The Supreme State. . . . 25

. . . . 19 . . . 19 . . . .21 . . . . 22

creatures. 2.Stateofliberation.
1. Sun, the life of

Prasnopanishad

.....26

. . 26

3. The All-inclusiveness of 4. The State of Becoming the

Brahman . . ' ' 27 Soul . . . ' ' 28

30
31 31

MundakoPanishad 1. The Greatness of BrahmavidYa

2. The Worthlessness of Selfish-Karma 3. Tapas and Guru-Bhakti.

l0.StateofMoksha
1. All This ls

4. The Origin of all things 5. Brahman, the Target of Meditation 6. Know Thyself . 7. Everything is Brahman . 8. Purity Extolled 9. Force of Desire.

... '
..' ...'

32 33 33 34 34 35 36
38

Brahman State of Being Fourth 2. The l.OpeningPraYers.

MandukYoPanishad

38

. . . .40 2.MeditationonVedicKnowledge . . . . .41 . . . .41 3.EthicalTeachings . . ' 41 4. Knowledge of Brahman

5. lmmanenceof 6. The Rapture of

TaittiriYoPanishad

Brahman Knowledge Atman OnlY

.... ' 42 . . ' 43

. . 45 . . . ' 45

AitareYoPanishad 1. Everything ls Only the 2. AllThis ls Brahman

Chhandogyopanishad
1. The Meditation on Udgitha-Omkara . . 47 2.Sandilya-Vidya .. . . .47 3.MysticDeclarations .. . .48 4. The Sacrifice of the Knower . 49 5. The Paradox of Creation . . . . 49 6. The Necessity for a Guru . . . 50 T.TheSupremelnstruction ....51 S.NeedforUnderstanding .... 51 9.Bhuma-Vidya. .... 51 10. The Seer's Health and Purity. . . . . . 52 11. Desires Should Be renounced . . . . 53 12. Know the Atman . 54
Bri hadaranyakopan ishad

56 2. The Self ls the Dearest, the Self ls the Absolute 56 3. The Death of the Jnani 58 4. How to Know the Secret Atman 59 5. The Ocean of the Absolute 62 6. Words Are Useless 62 7. The Atman and lts Knower. 63 8. The lnfinite Brahman 64 9. Ethics 64

1. A Prayer of the Devotee.

Svetasvataropanishad
1. Aspirants' Doubts

2. Divine Knowledge ls everything

..

65 65

Purusha . . 66 .....67 4.Thelmmanenceof God . . 69 5. The Prayer of the Mumukshu . . . 69 6. Knowledge ls lndispensable ..70 7.Guru-Bhakti .
3. The Nature of the Supreme

UPANISHADS FOR BUSY PEOPLE

?nR-erer:
erfrt Hiq ysei ililrftt dr+q yqqr dil
I

fra, vi qour, r vi * tr{trdrnr vi q FfrgdF,Tft: r vi*Fd6grr'-fiq: t;rfrEErm I rqril

$ vi *

| ilqmqg I qrqt il{rfiRrdg sr+g qI {fiRq u s: vnR.: rnR': vnR: I I I (E6urqq{qif.rffis{)

qREnfr

xf qRerfr
I I

Fei

qM

d" qE ;rrq{g I E6

s:

Edqftr{)

TrqsfrdrqrmfrMrr VnR' VnR, WrR: n? n

U{S I v6 d{ err{rqt

(EEUrTdFq

qgrf,qn o,qhqi qF AT{q,t El-ilur: ui.silsfu ierqr ftBo, I tri + rfrrrqu sY" vnR, vnR: vnR, I ? t r (wsrdq sqRrqdenifrffiqd
I

$1 ryuqcrteg ftasq: t u*rxilsqEtrrflEql rT H tsmr quhgt srtrs kqRUil Wnrqr vrfri t Murqr ts6, t

11

12

UPANISHADS FORBUSY PEOPLE

srt Eers tft-{r I frftt: Y* FRfrq us*qM qrffi{ H[dqRt qFdur ir+*sql g+Er er[frsf,erd: r Eft fosr*{Er{ffi{qtt $1
t

*ffi: VnR, VnR: llYll

(rflTmgqfrsqawatrmrq.)

qftr<: {utfoi qnlqltg5<ti {uiw e;. vnR: vnR: {uiqrffi rytffilr

s:

(gmcrgdE{flqrffirE) vnR:n\ll {Eb silrql q{Erft qr{'sustg: rilat* qaFGsrfrr q uqtftrl Ed rffiwi qre ril ii ftug;qf qrqrru src I ilqrcqfr ffi q sqftr qqH rrfr vg t i

uftvqll $i YnRr YnR,,vnR':

e%

llQ

ll

(vrqaqe*qRvq)

rri t sftG-ilqr ertGnr*dqlu r*<eq oTruftq: qrffiiqqrgiqftlqrftlwei

qr{A r{fu vfrBilrl qffir(l sltrgqmTtqll
S%

qrfu r gf

qRlqrft I ilqrrrg I rrmrtr+g I sf{g qrq | grqg vnR: vnR', vnR:

I

le

I (x-r+qtdffir{)

SHANTI PATH

l3

d"

rrq

ynR: nz

3Tfu{rrq rFT:1

3Y"

VnR: VnR, (ruceemrftqQ

Efr $d frr*qr, I ER
Erilg: I

wlrrerFrdsn, ; ftftifrq5ar .
q E-+

b srti q'fr&, Tgqrq t{r

Ttsfu{trrgil s: vnR,,vrrR., $rR:

gqr{r:Hd {: q11 rHrS eTMfr: HR +

sqmd*
uB u

qrj

(etel*'+qu@

s: + Tilrui fuqeffi qd r d t *qis yRuift rdt f r f*rs6qgkmlri ggg{ vnurqd xr}rr d"vnR,: vnR' vnR. n?o tr (tmrrt'rftue

,SAYASYOPANISHAD
1. Jnana-Nishtha

qI Ttt: qskq+q t I By the Lord is all this enveloped whatever moving thing there is in the changing world; with that renounced, enjoy; covet not the wealth of any
Aq

Evn

qrsFrqrrd qR,a wrsi wr(

F{*.{

gdqr

one. (1)
2. Karma'Nishtha

5d+a u,,qtftr ftr*A+.ua.rrrt:

\,?iHftqraffisRqqdftqlitt
Performing verily works in this world, one should wish to live a hundred years. Thus it is right for thee and not otherwise than this. Action will not bind that

man. (2)
3. The

All'comPassing Brahman

(ffi ilffi rf, raRlt

irqiEilET

Fds rg Fdsrs
14

EnEI?t:

II

It moves. lt moves not. lt is far. lt is near. lt is within

all. lt is outside all. (5)

ISAVASYOPANISHAD

15

qqrrdmr@r
on the Self as all

4. The Nature of a Sage

qdr$g qrrrr+ rril q P*ggqft

;1

He, who, on all beings, looks as his very Self, and beings-he does not shrink away from anything. (6)

qfu{rqiftr@:t
ir*Eil*E: $': Vfrq'g*-sqgwVum, tt
ln whom the Knower, all beings have become just the Self, then what delusion, what sorrow is there for him who perceives, Oneness everywhere? (7)

5. Prayer of a dying man

Etorr}{qr}urtrssrfrRrigqq ffii {r*qrflU Essdqtq gr}

tr

With a golden vessel is the Reality's face covered over; that do thou, O Pushan! Uncover for one whose law (Dharma) is to see the Reatity. (15)

KENOPANISHAD
1.

The lnscrutable Being

art*s stsi T{q} rn T{r+ 6 erci rT ir vprs vu*rQJtrs$ftr5q *t: *i{rsrfr*.r<5dr rrqR'tt
That which is the ear of the ear, the mind of the mind, the speech of speech, the Prana of Pranas (the Breath of the breath), the eye of the eye; escaping beyond these, the wise, on departing from this world, become lmmortal. (1.2)
;T

irr qQiltasft a qrnr.sfr +

rn q m
tt

ffi
erBftlrrq& r Eft

dGfrdrqrn

ggqdqi i ;rw<qrqfR

There the eye goes not; speech goes not, northe mind. We know not, we understand not how one would teach lt. lndeed, lt is other than the known, and moreover is above the unknown. Thus we have heard from the ancients, who to us have explained lt. (1. 3)

+{ qFFg.{t

atqraeiF&+i qftHgqmt
6

KENOPANISHAD

l7

That which is unexpressed with speech, that with which speech is expressed, that, verily, know as Brahman, not this that people worship here. (1. 4)

?5*FR1

ateilil

;T q3il }aq{+ T{rI FiFdfrteqRqgqmil rr

I

That which one thinks not with thought, and that with which they say thought is thought; that, verily, know as Brahman; not this that people worship here. (1. 5)

qqgqrTrrwrfrtqqSurqftr
ate ils Ei Fcfr iq qfrEgqrgil
rr

That which one sees not with sight, that with which one sees sights, that, verily, know as Brahman, not this that people worship here. (1. 6)

116rr+g+tfri qaffi*eq
Eil TF}Edlq

iqatftieqrr
qpa*qq:

I think not 'l know well'; yet I do not know ,l do not know'; he among us who knows lt, knows lt; yet he does

not know'l know not.'(ll. 2)

qsrqii ils qf

s{F{driM'ffiqnnrq

rTd

rr

It is known by him by whom lt is not known; he by

whom lt is known, knows lt not; lt is not understood by those who understand lt; lt is understood by those who do not understand lt. (ll. 3)

18

UPANISHADS FOR BUSY PEOPLE

2. The Greatness of Self-knowledge

ffi:

{6 ffifrqE FsqR;T +Rrr+ffi

I cgg

cltgfrfus *n:

ffiorq[dr

Erqfr

tt

lf one would know (lt) here, then there is the True end (of all aspirations). lf one would not know (lt) here, then great is the loss (for him). Knowing (lt) in every single being, the wise, on departing from this world, become lmmortal. (11.5)

KATHOPANISHAD
1. Futility of Earthly Pleasure

shnqTrdf-s
oTfr

q{qfrtq:
r*e
qrarwq Torft}

Fd dPdilqiq+{

rr

Ephemeral things! That which is mortal's, even the vigour of all the senses, they wear away. Even a whole life is indeed very slight. Thine be the vehicles, thine the dance and song. (1.i.26)

r Fd+{ d{ufl* rgd Hqrqt fusrqrw AEr filM zrr+frffi Fd q{q t qruftq: q
r

Fil
Not with wealth is a man to be satisfied; shall we take wealth if we have seen thee (the lmmortal)? Shall we live so long as thou shalt rule? This in truth, is the boon to be chosen by me. (1.i.27)

2. Glory of Wisdom of the Self

ffitr

rd:

Brrr"fr

s{gt{ffi ss}Trrr{gwift rftr: ur$,t{ft ffisqla B }d

19

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

20

UPANISHADS FOR BUSY PEOPLE

these two, well is it for him who takes the good; he fails of his aim who choose the pleasant. (l.ii.1)

H fr fitsFTH qhgqr{qtufttrr

*qs iqs

rgqffi

{qft frGrrPn tftt:

q-+

Both 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 the pleasant; the stupid man, for getting and keeping (Yoga-Kshema), chooses the pleasant. (l.ii.2)

trdrqqmr: | (ffiqrurt: qfisft'qn

ftq{r+rrTelratt: il

erffi

Ttqrqr' H{i *tt:

w&aq

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 is

himself blind. (l.ii.5)

q {iq{rq: vftrffi qrci v{rffii Cffidt{

{r{ t sni ffi ;ilfr q{ fr rTrft g+: gqffi

I
It

Death (passing on) (the way to the hereafter), is not clear to him who is childish, headless, deluded with the 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)

KATHOPANISHAD

21

T{rrnqtfr {Sfum ;T FTa"r: tu*dsft Ttm ?i a F*g: I en*rd qtu., Ewilss mcfiazil f,mr

g;vrogRu:

rr

He who by many is not obtainable even to hear of; he whom many, even when hearing, do not know; Wonderful is the declarer, proficient is the obtalner of Him! Wonderful is the knower, proficiently taught! (l.ii.7)

eTsrrrirdrnflrrr+{

g+d rldqEsftrs u.6rki .r&s gilq'ql

ti rm sftfr Effi

qaft

rI

Yoga-study (Meditation) of what pertains to the Self, the wise man leaves joy and sorrow behind. (1.ii.12)

Him whom it is hard to see, entered into the hidden, unfathomable and concealed, set in the secret place (of the heart), dwelling in the depth, the primeval-By considering Him as God, through the

qM

rr{

+qr rsqqrqqR, dqr:

ft

Fqtftr q ?rrER|
rr

rdq{ urft 61oE{qturrffift+n(

The state which all the Vedas declare, which alt austerities proclaim, desiring which men live the life of Brahmacharya, that state I briefly declare to thee-That is oM! (l.ii.1s)
3. Atman

is lmmortal

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

rqrqilffi erMtrxniyl**eaeq;l5(
II

22

UPANISHADS FORBUSY PEOPLE

The wise one (Atman) is not born, nor dies; this

one has not come from anywhere, has not become anyone. Unborn, constant, eternal, primeval, this one is not slain when the body is slain. (1.ii.18) 4. Conditions of Knowing That

:Tr{[IneII

v{qtq

HIEfr

e terqr r qg{r gt{l

sTrdqr

q**q ggn+{Hrqwq

ft?gitri"wq

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

{rGrrd gsfiKrersnd

qruTqrfrffi;

Twn;ilqwdffiy-6ffiamgr(

tt

Not he who has not ceased from bad conduct, not he who is not tranquil, not he who is not composed (in mind), not he who is not of peaceful mind, can attain Him by intelligence. (1.ii.24)
5. The Razor-Path of Jnana.

sRrrfl quiT vrq qrrGrfrtrfrl grw qrt ftRrdr grs{r grf uerwo,+m qfi t I
Arise!Awake!Obtaining men of wisdom, know (lt). A sharpened edge of a tazo\ hard to tread, a difficult path is this-sages declare! (l.iii.14)

KATHOPANISHAD

ffii

ilensGi frsqlFrqgr{r(l
rI

srrrilfii rrt?: qt gti fr{rq il{qgqrisgq+

That which is soundless, touchless, formless, imperishable, tasteless, constant, odourless, without beginning, 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

cqqut(rgct}\t((*t l(t{(lq q{qft qrfrrri[r{ yffrriqFdffirqFE5,fffrr: qql{[ilkEr{ ll

wrfu qrft

The self-existent (Creator) pierced the openings of the senses outward, therefore one looks outward, not within himself. A certain wise man (only) while seeking lmmortality, introspectively beholds the soul (Atman) face to face. (ll.i.1)

i5,rmr{qfr qrfird qddR F{frds lrtvrq I oTsr ?ftr srEffii f{frlHr gangiGe a yrelr+ il
Ir{rEr:

The childish run after external pleasures, they

walk into the net of wide-spread death (Samsara). But the wise, knowing lmmortality, seek not the Stable (Brahman) among things which are impermanent here. (il.i.2)

24

UPANISHADS FOR BUSY PEOPLE

qtfu ilqIIr rqgr rcRet

gd:
u gqlrrcfrft q y6 Tr+q qsqfr
It

7. The lndivisible Brahman

Whatever is here, that is there, Whatever is there, that is here. He obtains death after death who seems to see a difference here. (11.i.10)

lr+*+qqrrai+6TrnRfrT rI
: IT

Ei

rr.Efr q
=-E

il+{ qsqft

tr

By the mind, verily, is this to be attained; there is nothing diverse here. He goes from death to death who seems to see a difference here. (11.i.11)

fuEilrnr(t@
sTksr xd grq
tr

ETT:

ri-drxffiil

+ffi-

The Swan (the Sun) in the clear (heaven), the

Vasu in the atmosphere, the priest in the altar, the guest in the house, in man, in broad space, in the Real, in the sky, born in water, born in the cattle, born in the right, born in rock, is the Truth, the Great! (ll.ii.2)

girrkTer

s{ftdH g*i yGr* F.i Ei yffi

qrnr I

Eis,iyffieRatt

As the one fire has entered the world and becomes corresponding in form to every form, so the One Antar-Atman of allthings is corresponding in form to every form, and yet is outside (all these). (ll.ii.9)

KATHOPANISHAD

25

gdrkren

!S

qtn

rffio,q agd ffi qrgffit:r

qffiefomg:daErru:
u

As the sun, the eye of the whole world, is not sullied by the external faults of the eyes, so the One
Antar-Atman of all things is not sullied by the evils of the world, being externalto it. (ll.ii.11)
8. The Supreme State

it:r qd r{rfr T qqilR+ +qr F{gil s{rR s.ils{qfr : I d+E rnHEE nfr u{ rsr rrrfi rdfrq
;T

frlnfrlt

The sun does not shine there, nor the moon and the stars. These lightnings do not shine, what to speak of this earthly fire! After Him, as He shines, does everything else shine. This whole world is illumihed by His light! (ll.ii.15)

Tqrq{rEft5+ilr;tfiIFRTT116 | gfua r fr+sft irrrra: wqi rrftq

rr

When the five sense-knowledge cease together with the mind, and the intellect does not move, that, they say, is the Highest State. (ll.iii.10) TEr v+ ywre qT qr trq srE Td.sgd r*rerr EGr

vrgt

fi

fgrcr:
II

When all the desires that are lodged in the heart

are liberated, then a mortalbecomes lmmortal!Therein he attains Brahman! (ll.iii.14)

PRASTVOPANISHAD
1. Sun,

the Life of Creatures

drirq I E6F(fr: Yl?tfi Tfur;t' rwmr5raqq{: ll

ftr{6d' Eftri qrilaqi wrqui dfrir

sTut:

Him, who has allforms, the golden one, all-knowing, the final goal, the only light, heat-giving the thousand-rayed, the hundredfold revolving, yonder sun rises as the life of all creatures. (1.8) 2. State of Liberation

sTeHur ilRn
f&qfttqatqv#o:

Eildur

9rq{r qne yTulrflg.{trdt-<

tl They who seek the Atman by austerity, chastity, faith, and knowledge-they by the Northern Route win
the sun. That, verily, is the support of life-breaths' That is the lmmortal, the fearless. That is the final Goal. From that they do not return. That is the stopping of rebirth. (1.10) 26

PRASNOPANISHAD

27

rdttr.renrfuxi qrR t

ftg+S?qrEr+r

tqr}AqFsFffinqidfrilil{{+SHi{
sftrBtrq
tr

They, indeed, possess that Abode of Brahman, who posses austerity, chastity, and in whom the truth is established. (1.15)

ifttr

tqrqfr

ffi

ildFH r +g ftrgrfi

;T

rnqr

To them belongs the yon unbtemished Abode of Brahman, in whom there is no crookedness and falsehood, nor tricks! (1.16)

3. The All-inclusiveness of Brahman

\S yD'* rfth: FffiilrTi q r(

and Non-being, and what is lmmortal! (1t.5)

frmsfrwqr*q

{$ qr rffi qqq[}q

anII:
n

As fire He warms. He is the Sun. He is the bountiful rain. He is the wind. He is the earth, matter, God, Being,

v'urr*i e:il

E{

rntE grrr1te{ gfts

ftCA rrerftrBrql yti q GF}R q Efr

II

This whole world is in the control of Life (Prana), even what is established in the third heaven! As a rnother her son, do thou protect us! Grant us prosperity and wisdom! (11.13)

28

UPANISTIADS FOR BUSY PEOPLE

4. The State of becoming the Soul

qfunqr$rqhI Er{E Esr{rr*ft ga g.dts{reftr{Euilftt inrftrrds reXi XFr:gr, lag3r{fr Es qrEE q gii qtgii
sT*q
qqrui qr+grui q HqtrEt E{ qvlfr 14: qvqft
tt

te: EA

There He experiences Greatness; whatever object has been seen, he sees again; whatever has been heard he hears again. That which has been severally experienced in different places and regions, he severally experiences again and again. Both what has been seen and what has not been seen, both what has been heard and what has not been heard, both what has
been 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

F E ere-{ rn srrf,ft risfrstlt

As birds resort to a tree for a resting place, even so it is to the Supreme Soul (Atman) that everything here resorts. (1V.7)

fu

qq'ift qr*tqi {sfrE+

\rq

fr

Esr

{iur

eildr Erflr

wfuilr

rtrr+qr
II

u-{t ftrf,rtriqr gurr: H Qs& srriqfr risfts}

Truly, this seer, toucher, hearer, smeller, taster, thinker, knower, doer, the knowing self, the person-his abode is in the Supreme lmperishable Atman. (1V.9)

PRASNOPANISHAD

rdt: qd Tqftu
.

wfqrq{tyMH*E+ ffiiggqaiffiq+g*qrn
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 Oy

IrqtqEdqsr{qi+ftrr

ffi

P**rqrcsm-

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

MUNDAKOPANISHAD
1. The Greatness

of Brahmavidya

vfr+m:

qrpgl q;fr{ wrfr ftrf,rn Edfoi

frii

Er+ftfrn

Sannaka asked, "What is That by knowing which everything else becomes known?" (1.i.3)

T{frffiTfirRI+{Fmqll
say-the higher and the lower."
3Tq rRT

rCut{qt AHffiir*Eftre
(1.i.4)

To him he said, "There are two knowledge to be known-as indeed the knowers of Brahman are used to

q{n 6qertqRrrrEq} ll

Of these, the higher is that whereby that lmperishable is attained. (1.i.5)

ffig:ail*ilenfrtqri
ftFi frS

ffi

gq$ ilea{i rq5d+H qfitqtqR

*tt: u
That which is invisible, ungraspable, without origin, without caste, without sight, without hearing, without hand, without foot, eternal, all-pervading, omnipresent, exceedingly subtle; That is the lmperish-

MUNDAKOPANISHAD

3l

able, which the wise perceive as the Source of all beings. (1.i.6)

2.The Worthlessness of Selfish Karma

rffir tt ergr rf,Gqr ersreBiltrrrei tS q'{ t qcA+ fuFr4q6 Wr !ilrTdi + gilffi qR

II

Unsafe boats, however, are these sacrificialforms, the eighteen, in which is expressed the lower work. The fools who approve that, (the works) as the really good, go again and again to old age and death. (1.2.7)

qftd qrqrQ$ ffi xqn: ;TIIFEI yi t g.s.lsfldri *ir t{ili qr fryrR'

5urd

q-errTr;TT

rr

Thinking that sacrifice and merit is the superior thing, nothing better do they know-deluded! After enjoying 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-Bhakti

aq:rdt
q$ailur

urEnftrdi+

qqmqf qm:

t frrqr: y{rR ErdTTfi :

HSsfrErarqrf,r
tl

They who practise austerity and faith in the forest,

the peacefu!, the knowers, who live on alms, depart

passionless through the door of the sun, to where is that lmmortal Person, the lmperishable Spirit! (1.ii.11)

32

UPANISTIADS FOR BUSY PEOPLE

qftqq
E{IRIE

ffi
5,ilrr

fr+qqrqrIT

it:

@:*ftrirsfrsttt
Having scrutinised the worlds that are built up by actions, a Brahmana should arrive at indifference and dispassion. That world that was not made is not won by what is done. Forthe sake of this knowledge, let him go, fuel in hand, to a spiritual preceptor who is learned in the scriptures and established in Brahman. (1.ii.12)

ilC
sflfusr{

rT f**rgqffiq
rl

(q{

vrrnRilrql +{rer{ XfFi *e Eei

*{rq (i Hsd

v{rrfrfu{rq

Such a knowing Teacher, unto one who has approached properly, whose thought is tranquilised, who has reached peace, teaches in its very truth that knowledge of Brahman, whereby one knows the lmperishable, the Person, the Truth! (1.ii.13)
4. The Origin of All Things

HtilffiFiqen@:rt6wt:
ry{A
HFtn: rErqrffifrEr:

*rq

rrrifi:

vqrq*

T*+{rfrzrRil
This is the Truth. As from a well-blazing fire, sparks by thousands issue forth of the same form, so from the lmperishable, beings manifold are produced, and thither also return once again. (ll.ii.1)

MUNDAKOPANISHAD

33

gq qtq fr?i m,,{

ftki

Udrqi

pilffid F{ffi6 *Eq

afr

ra rrrrqq r qrd *q
I
I

He who knows That set in the secret place of the heart, He here on earth, rents asunder the knot of ignorance. (11.i.10)

5. Brahman, the Target of Meditation

qefrTnqglRilsg

qffifr6r

dfu+g I atrEeT{ trfl rT srurwg d|rroeid-{gaa}ep{dEqfrk rr

frtrdr
EIT TFT:
I

That which is blazing, which is subfler than the subtle, on which the worlds are set, together with their inhabitants-That is the lmperishable Brahman!That is Life. That is speech and mind. That is the lmmortal. That is to be penetrated. Penetrate it, myfriendl (ll.ii.2)

Upanishads, one should put upon it an arrow sharpened by meditation. Stretching it with a thought directed to the essence of That, penetrate that lmperishable as the mark, my friend! (ll.ii.3) 6. Know Thyself

srgtfrc+qftsi Tdri vri qqmrFrfrRi rierfra t srr{trq ilffirrt{ Arsr Hqei ilAtrrerr rilF{ frrk f f Taking as a bow the great weapon of the

at**

qr+er eTriqFrren

er* fuaengtrdq

+g :

UPANISHADS FOR BUSY PEOPLE

Him alone know as the one Soul. Dismiss all other words. He is the bridge to lmmortality. (ll.ii.5)

onft+i Ilqil

enrrE srriqr+

q:

sRt{T ilrrct:

OM! Thus meditate upon the Soul! Success be to you in crossing to the farther shore beyond darkness! (il.ii.6)

ftrgt e(qlF*lRrr-n vdriYrm:

qffi

qrr 6qmT

afrq}

rrtr& tt

The knot of the heart is broken, all doubts are cut off, and one's actions perish, when He is seen, who is both the higher and the lower. (ll.ii.8)
7. Everything is Brahman

r&+flTi
orer$d

g{ilrq*il

qsr({il qt*rurfrffiur vqd E&&i ftufuq qfrq

tt

Brahman, indeed, is this lmmortal! Brahman is be-

fore, Brahman behind, to right and to left, stretched

forth below and above, Brahman, indeed, is allthis, the great, this widest extent! (ll.ii.11)

8. Purity extolled

Ftr+q \ffit Trfi Fe{ r.en fuild

f+*n:

ElHt5',rrilElltrgst'qqaifrry

Truth alone conquers, not falsehood. By Truth is

laid out the path leading to the gods by which the sages

MUNDAKOPANISHAD

35

whose desire is satisfied ascend to where is the highest Abode of Truth! (lll.i.6)
;T

tn

I Emsrt{ F*g-trilwdq ii qvqt frwti

ll

qgq'r TUil {rfr Eil=r rrdi+Fdqr

u'CuTT

aTfif+mT:

Not by sight is it grasped, not even by speech, not by any other sense-organs, austerity, or work. By the Peace attained through Knowledge, one's nature being purified, in that way, however, by meditating, one does behold Brahman which is without parts. (lll.i.8)

9. Force of Desire

ii ri tftfr r+sr ffirrrfr Fq{FEiug: 6.rrqt qig qqil ais m,,rqiFilFTrqrtri Erd+{ u'lrn1 I ii ii

*i

qk*'rn: il
Whatever world a man of purified nature makes clear in mind, and whatever desires he desires for himself; that world he wins, and those desires he fulfils. Therefore he who is desirous of welfare should worship the knower of the soul. (lll.i.10)
Eh'rlTret:

i5.rffi} sdftffi; H q-rqFlElfuA il:t ir*

Tqtrfirf,q q;-drcr{Rt{ s{

sffi

irrrn: I I

He who in fancy forms desires, because of his desires is born here and there. But of him whose desire is satisfled, who is a perfected soul, alldesires even here on earth vanish away! (lll.ii.2)

36

UPANISHADS FOR BUSY PEOPLE

10. State of Moksha

E-drfl+ firRrrn: ssrrdT: Trdri *rda: srq efrrr gffilrrrn: rdiarffi ll

iTTETTT:
I

Attaining Him, the seers who are satisfied with knowledge, who are perfected souls, free from passion, tranquil,-attaining Him who is the universally omnipresent, those wise devout souls into the AII itself do enter. (lll.ii.5)

rffi.nerrq: UE{lErT: @qt: t Erfriiltg wrffiT& wrTil: qfr5zqR *r{ tt

I

They who have realised the meaning of the Vedanta-Knowledge, the sages, with natures purified
through the Yoga of renunciation, they in the abode of Brahman in the end of time are all liberated beyond death. (lll.ii.6)

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

Gone are the fifteen parts according to their station, even all the sense-organs (are gone) in their corresponding divinities! One's actions and the self consisting of intelligence, all become unified in the Supreme Imperishable! (l ll.ii.7)

rr6R rrEF6t Fd6rq aer F{grxnssqftgffi: qrnqtguqgqfr@ tt

qqr rEr: Tq-qqr;il: ESisEi

MUNDAKOPANISHAD

37

As the flowing rivers in the ocean disappear, leaving name and form, so the wise man being liberated from name and form, reaches the heavenly purusha, who is Higher than the high. (lll.ii.8)

rT

+ E A iliqtri ;ril +( r&q srdft

I ilrfr yhir rrft qrqri

;nqrfrdrF{cgd rrdft

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

MANDUKYOPANISHAD
1.

Allthis is Brahman Ta

oifrr+n(ffifuq.6 ildqqrqr+ rr*ffin Effiu,Tr gal qqqffit

irq+fiRoull

OM! This syllable is this all. lts further explanation is: the past, the present, the future-everything is just the word OM! And whatever is beyond the threefold that too is just the word OM! (1)

Ed

.t-{

Tilr{rrrfir

ra ll

For truly, everything here is Brahman; this Atma is Brahman. (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't IT 3rriqrqfrilq:
I

Not inwardly conscious, not outwardly conscious, not both-wise-conscious, not a consciousness-mass, not conscious, not unconscious, unseen, with which there can be no dealing, ungraspable, having no dis38

MANDUKYOPANISHAD

39

tinctive mark, non-thinkable that cannot be designated, the essence of the assurance of which is the state of oneness 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 be known. (7)

qdd6T{ srri+q frranffi{rsscffqrT ll

Thus Om is the Self indeed. He who knows this, with his self enters the Self. (12)

TAITTIRIYA UPANISHAD
1. Opening Prayer

e%
uurfrvi qft frgqt frBa,tTd+rfrqrqtt

ftasq: I Edhdscq-

TdrffiET{ I q !fr ierrn {guilg I ergd{q t3emuil ftr6r n qg{n{n Trrqt yrfri +

{@l

ililur: ffisR

ierqr

He 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 lndra deliver me with intelligence! O God! I would become possessor of lmmortality! May my body be exceedingly sweet! May I hear abundantly with my ears! Thou art the 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:

a

r[F.n6rs[rrt{qTfrft |rfrArrnGilfr II
Om is Brahman. Om is this All. Om! Says
Brahmana about to recite, 'may I get the sacred Brahman.' He does get the sacred Brahman. (1.8)
40

TAITTIRIYA

UPANIS}IAD

4I

2. Meditation on Vedic Knowledge sr6

qrfuft{ EgaqRt Eftu

gq{q\ft-{r I ffftt: Eqi FRftq t

rr

uffi

: nr+sqt g+ut

srEilsftrd: I Fft frvr*{qrgrqrq

I am the mover of the tree! My fame is like a mountain's peak! Exaltedly pure, like the excellent nectar in the sun, I am a shining treasure, Wise, immortal, indestructible! This is Trishanku's recitation on the Vedic Knowledge. (1.10)

3. EthicalTeachings

vei

EG t

q{ qt I etTelrqr*tr

srr[:

Speak the Truth. Practise virtue. Neglect not study of the Vedas. (1.11.1)

erqqr

*rq

t sTrrqfls+qq I fgrqr tqq,

tlq t{fuqrtqqrr

E{r

One should give (in charity) with faith. One should not give without faith. One should give in plenty. One should give with modesty. One should give with sympathy. (1.11.3) 4. Knowledge of Brahman

rfufr
Til
I

* +E ftki

qrq I dtvnvfir I rrei Errwl<i ytt Emr{ I +srdil Fqh nf6rqi

i[,rqr{F6rgunffisifrr

42

UPANIS}IADS FOR BUSY PEOPLE He who knows Brahman attains the Highest. As to

this, has been declared: He who knows Brahman as Truth, Knowledge, lnfinity, set down in the secret place (of the heart) and in the highest heaven, he obtains all desires, together with the intelligent Brahman. (11.1)

Tdqrdft{d+ | eunqq4gtq6I orrr< ilfluil fu{q r fcstft giilrrtft

II

From where words turn back together with the mind, not having reached, that Bliss of Brahman he who knows, fears not from anything at all. (11.9.1)

srs*{ srehr srqsdft*e+( t eTR r&fr Atq I vtrii rfr F+gfift

I

It

One becomes non-existent himself if he thinks that Brahman is non-existent. lf one knows that Brahman exists, such a one people thereby know as existent (Santa). (11.6.1)

5. lmmanence of Brahman

ilrgwrt Eq:gd{r{d qfri foal irqlq{l

*surrqa rvgwirwritR tuafrsaqa, q

r

ffi{{rq

qrftiit q

ft6qi qft6ai u fusFi qF*tri q

il{lIvP{${I

rrqHilTTq I ft+
I

Edis'TiqqR{ftat
He desired: 'May I become many.'Let me procreate myself.'He performed Tapas. Having performed Tapas he created this whole world, whatever there is

TAITTIRIYA

UPANISIIAD

43

here. Having created it he entered into it. Having entered it, he become both the actual and the yon, both .the deflned and the undefined, both the based and the non-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 irEriqri

r r

t q: {d tsdrri rcqrrfr rrefrt q} tqrqrffi: ylu{r( tqtq snEEr$ sTr;rd;TE[q

I

wqrgffia

ilsffiqlmIqnvft vtrqSi {d

ln the beginning, verily, this was non-existent.

From that existence was produced. That made itself the

Atman. Therefore it is called the well-done (Sukrita). Verily, what that well-done is-that verily is the essence of Existence. For truly on getting the essence, one becomes blissful. For, who indeed would breathe, who would live, if there were not bliss in space? (11.7.1)

qd at SqrR q.drH qrri +{ qrdrft ffi'

ffitdGfuf,rHTEta(dd:ftil
6. Rapture of Knowledge

From where beings here are born, by which when born they live, into which on dying they enter-know That!That is Brahman! (111.1.1)

ErrgErrgErrgll

sr6r"rd.r;rdrq: I sf, : E+*.fl{6 :

wll

Fiil*.5.ft .

UPANIS}IADS FOR BUSY PEOPLE

xtTI t Erll $ Hr*sgilsrr ? rrrfrtt *rnEqrftuEteqT r

ymtfiF(t sr6qft
En:

verqETI

srdqirr*trEifrqr

t ft lt

3I.6 ftFi

gErdITE[rr-{Tlq lt
Oh, wonderful!Oh, wonderful!Oh, wonderful! I am food! lam food! I am food! I am afood eater! lam a food eater! I am a food eater! I am a maker of fame! I am a makerof fame! I am a makerof fame! I am the first born of the world-order! Earlier than the gods, I am the navel of Immortality! Who gives me away, he indeed has aided me! l, who am food, eat the eater of food! I have

overcome the whole world! (111.10.6)

AITAREYOPANISHAD
1. Everything is only the Atman

d"
ftqqrr

erriqr qr EE+fi

\r{r[ enfr(t Tr;qffiT{

ln the beginning, Atman, one only, was all this no other winking thing whatever was there. (1.i.1) 2. A,l this is Brahman only

}fr qrg{rq,,rvrerrmffi a gfinrufte ftrrffir ffir =rnrsqrft q

Tdr{fr rft
Ef

qq

F&q Eq

qq

vqrqffii v{ tqr EqrR q qa

qro-drfr

ERri qFf;*i vrftr ws.d' q rraH q qq srqi vd il.rilf?rq t yflri yft&i yf,TH rfr*.: yil rfrsr

ffi

+kdrft qT?n ilq:

gWr

yfliretr

He 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 those which are mingled of the fine, as it were; origins of one sort and another; those born from an egg; and those born from a womb, and those born from sweat, and those born from a sprout, horses, cows, persons, ele45

46

UPANIS}IADS FOR BUSY PEOPLE

phants, whatever breathing thing there is tere-whether moving or flying, and what is stationary.
All this is guided by Consciousness, and is based on Consciousness. The world has consciousness for its guidance. Consciousness is the Basis. Consciousness is Brahman. (lll.i.3)

CHHANDOGYA UPANISHAD
1 The Meditation on Udgitha-Omkara

sfrffirqqrgfielgqrffiFrft qtrffi

rI

OM!Thus one should reverence the Udgitha; one sings the loud chant beginning with OM! (1.4.1)
2. Sanditya-Vidya

ra rq61ftft yna sqrftfrI GTE s mgrq: 96fr qen Eg{Rdt gtm T{ft
a*a:

qd ErR{

ia rrqn u *'ii g,fr11 qfrqq3 grurrrrt+

{rq{rsw
sTEFrTniqr

$Ir6tT:

Hdqiqt

Trdq..rq:

rdrr*r: vdrq:

@*tlqt
Y{It[l?Fttugdrer

@:n
W
rT s{r?qr<rEfr

$rq
Tdnil q{qrer yqrrirrer

E[Iqrt gfuqr

qrqrqaftenqrqr{

qcfretfut:

Fffi @

ftd qrcrrt qrnil rfr*q: tr vd?FTrT: gdiFer: udrq: W q ilrqrtrqq

ffi?rgrnqqr;r
E

frPqfumrsftft

Frr6

vnGe: vrGm:
47

II

48
Verily,

UPANISIIADS FORBUSYPEOPLE

allthis is Brahman! Peaceful, let one meditate upon lt as that from which all beings come forth, into which all beings will be dissolved, in which all beings breathe! Now, verily, a person consists of some purpose (in life). According to the purpose which one has in this *oild, thus does he become on departing from here' So let a person form himself a (definite) purpose' He who consists of mind, whose body is breath, whose form is light, whose conception is Truth whose soul is space, containing all works, containing all desires, containing all odours, containing all tastes, encompassing this whole world, the unspeaking, the smaller than a grain of rice, or a corn of barely, or a mustard-seed, or a grain of millet, or the kernel of a grain of

unconcerned-this Soul of mind within the heart

is

millet; this Soul of mine within the heart is greater than the earth, greater than the atmosphere, greater than the sky, greater than these worlds' Containing all works, containing all desires, containing all odours, containing all tastes, encompassing this whole world, the unspeaking, the unconcern-this Soulof minewithin the heart, this is Brahman. lnto Him I shallenter on departing from here. lf one would believe this, he would have no more doubt-Thus said Sandilya, yea, Sandilya! (lll'14)

tsrfiadrqr+a{i@Ytur
It

3. MYstic Declarations

CHHANDOGYA

UPANISHAD

49

ln the final hour you should take refuge in these three thoughts: You are the lndestructible: you are the
Unshaken: you are the very Essence of life. (111.17.6)

dffifttt

Eni +i tffir qfqrrq Sftorqftfr

From out of darkness all around, we, gazing on the higher light-yea, gazing on the higher light-to Surya, god among the gods, we have attained, the highest light! Yea, the highest light! (ilt.17.7)

r{.i ilffi{qft dft: qr{ra rfl:Er:

qret;iT

4. The Sacrifice of the Knower

qrsrsr*B.d,ywffit4s
derdFrigiwq
n

lf one who knows this should offer the leaving even to an outcast (pariah), it would be offered in his Universal Atman. (V.24.4)
5. The Paradox of creation

qqt rH*r Effi{ u-{ 1;qr+ F{drii o,r( erqrtqui il{+{i EF{a+{ rrq( 1 qq *qq sTrH rrqfttr

ffi

Just as, by one piece of clay, everything made of clay is known-the modification is merely a verbal distinction, a mere name; the reality is just clay only, so is That (Supreme) Teaching. (V|.1:4)

50

LIPANISHADS FOR BUSY PEOPLE

qtqffifir @l
sTrEnrt+flr
qElr{ra ll

r*m
dFfltlEil:

ln the beginning, this world was mere Existence, one only without a second. To be sure, some people say, 'ln the beginning this world was just non-existence, one only without a second; from that non-existence existence was produced. (V!.2.1)

Eqftftts+Effiqqr@rr

if'-{q1

qg ffii srftfr t{rq

if,errr*riT:

But, verily, whence could this be? How could existence be produced from non-existence? On the contrary, in the beginning this world was just Existence, one only without a secondl (V!.2.2)

tfui E{ iqgq{ T.g.fti ildrqi

Erq;cui
qlEME$tuT

ffi

Trq+{i

*ftr sqroRe Fiq{

II

Whatever red form the sun has, is the form of fire; whatever white, the form of water; whatever dark, the form of food (earth). The sun-hood has gone from the sun-the modification is merely a verbal distinction, a mere name. The reality is just'the three forms.' (V|.4.2) 6. Necessity for a Guru

erur+dr{gufr*<

lt

CHIIANDOGYA

UPANISIIAD

51

One with (the instructions from) a preceptor knows

(that). (vt.14.2)

7. Supreme lnstruction

ilffrfuil

q q qfrsfr'rfrilqriErfuq Fd iltrei

slrfln

That which is the finest Essenc+-this whole world

has that as its soul. That is the Reality. That is the Atman. That thou art. (V|.14.3)

8. Need for understanding

Tqfrtffiqqi{i{Eftn

TEr

+ F*qmrqq Fei eelft TrP{qr?q Fd

Verily, when one understands, then he speaks the

Truth. One who does not understand, does not speak the Truth. Only who understands speaks the Truth.

(vil.17)
9. Bhuma-Vidya

r1qr+{ffirq:u

+ + Wr ffiS{n Trdt gqqR -ftE g,q

Verily, the lnfinite, Fullness is Bliss. There is no bliss in the small finite (things). Only the tnfinite Fuilness is Bliss. But one must desire to know the Infinite Fullness. (Vl!.23)

52

UPANISHADS FORBUSY PEOPLE

q? TrerdrfqR Tr{rquilft {r;qGFl;rrft

ElqrE
Wril<5isTEv(f,irqdq
tt

il(f,i+a

Where one sees nothing else, hears nothing else, understands nothing else-that is the lnfinite Fullness. But where one sees something else-that is the small finite. Verily, the lnfinite Fullness is the lmmortal, but the smallfinite is mortal. (Vll.24)

TT\rirTtrkTrsqfi tETrrglrffi

gnnrecf*rum:
ererrfrsegnripr

{r srGT: lt H \t{ v*q Efttt

Eg.dcfrs6+*i

@6qsr+6WRrE6qteTurfrs
wdftfr ll
That lnfinite Fullness, indeed, is below. lt is above. It is to the west. It is to the east. lt is to the south. lt is to
the north. lt, indeed, is all this that exists. Now, with regard to the individual: l, indeed, am below. I am above. I am to the west. I am to the east' I am to the south. I am to the north, l, indeed, am all this that exists. (Vll.25)
10. Seer's Health and Purity

q qrrfr

q$qfr11wffift11
All entirely. (Vl,1.26.2)

Ki

qsqft q t

i *a

g:uai rrd t .rsq:

The Seer does not see death, nor sickness, nor

any distress. The seer sees only the All, and obtains the

CHHANDOGYA

UPANISIIAD

53

3Tr6rtg:fr

qfuff+rr&meft{iMqr: u _ ln purity of food, there is purity of nature. ln purity of nature there is established
memory. ln established memory there results the release from all knots (of the heart.) (V11.26.2)
11. Desires Should Be Renounced

vagfr: rrn{ld

g.{r rgfr:

q*o udffi rilq': fr{d qqts{r5* gu,rffi eilo: eftq} ira Edrcqr{rffigfufl Fqr{ q'rqidqi H+g M qqFTE xr EaTrqr+q3fra ffi+dis qmr{E'rrqtqi v+g Ffrtgu'rwr+ rrqfrrr
As here on earth the world which is won by actions becomes destroyed, even so there the world which is won by good deeds becomes destroyed. Those who depart without here having realised the Soul (Atman) and those real desires-for them there is no freedom in all the worlds. But those who depart from here having realised the Soul (Atman) and those real desires-for them there is Freedom in all worlds. (Vlll.1.6)

{ qr<qfuq,rril qqfr ?i ql{ q,rrrq+ *ilsrq Fg-drteEgffi+{ffir&r}u

Of whateverobject he (the wise one) becomes desirous, whatever desire he d'esires, merely out of his will itarises. Possessed of it, he becomes happy.(V111.2.10)

54

UPANISHADS FOR BUSY PEOPLE

rrrqrqftqmq

il Fi HFII: tf,trtt srfdrfurrr*qi {sni

tt

These are real desires with a covering of what is false. Although they are real, there is a covering of what is false. (Vlll.3.1)

qqrqftps* a$A vd rE* rrat ftr<ils*

udnrrFlT: ifi'Ftt eqrrfrerrn:
tl
Whatever else one desires but does not get-all this one finds by going there (to the Soul); for there, truly are all those real desires of his which have a covering of what is false. (Vlll.3.2)
12. Know the Atman

q snen qr6ilqrqn ffi

frftwi\sftqrs:
Tt-eqqrrT:

fr[qkvfu*}

q ftrftrtrrftrrq: u vqfs ffifr

rrcrssctT'

*sdzq:
vqfa

@frrqtrrftll

The Atman, which is free from evil, ageless, deathless, sorrowless, hungerless, thirstless, whose desire is the Truth, whose conception is the Truth-That should be searched after, That one should desire to know. He obtains all worlds and all desires who has found out and who has realised that Atman. (Vlll.7.1)

RI H ADARA NYAT'A U PAN I S H A D

1.

A Prayer of the Devotee

qqd
rrtrq ll

q'r

vfrrrq

rrrd

qr

*ftrirq EtrsFi

From the unreal lead me to the Real, from darkness lead me to Light, from death lead me to lmmortality! (1.3.28) 2. The Self is the Dearest, the Self is the Absolute

dtil?+q: gxrrH ffisqarrrq

Fdgrr<rrdi

Wr( mi

t*rftftt

?r<crrneqr I q

*sqrnif,{: &ri E[qrui

errcqn+q &+gqrfrn

yqlgifr rrqft I r 3Trfir;r+{ fugqrd ;T Erer The Self is dearer than the son, dearer than

ei

wealth, dearer than all else, since this Self is nearer than all others. lf one would speak of anything else than the Self as dear, he would lose what he holds as dear, he would certainly do so. One should reverence the Self alone as dear. He who reverences the Self alone as dear-what he holds as dear, indeed, is not perishable. (r.4.8)

FilrFftfr ilqrn( Fdqsr*(

Erfl Er F{qr errufrqt ilflcqr+ffiqt

I Til Eil t{rti

56
]rsgsrrfi

UPANISHADS FOR BUSY PEOPLE

Tt

F
q

irqrfl(den x*uri

nen E:IqIUIi

aRffi
trgcr E

gi

erer*;qi

q tqrs

rrwr ffil

ffi

vftttst T$rrd' l$*ft

ililrsftfr
rT EE

Ed rrdft

3Tt?qrAqi

Erqftt
+E

qq

qelrq{l: ll
Verily, in the beginning, this all was Brahman. lt knew only itself, '! am Brahman.'Therefore, it became the Alt. Whoever of the gods became awakened to this state, he indeed became that. Similarly, in the case of seers: similarly in the case of men. Knowing this, the sage Vamadeva began: 'l was Manu and the sun.'This is (true) now even. Whoever thus realises 'l am Brahman,' he becomes this All. Even the gods have not got the power to prevent his becoming thus, for he becomes their very Self. Whoever worships another divinity (than the Self), thinking 'He is one and I another' he knows not (the Truth). He is like an animal. (1.4.10)

rdafr Fdlftr rrqfi

;T

Eqrftr qqiftT Gnrffi t I

Brahman (alone) puts on all these names, forms and actions. (1.6)

qI

inmrrl

rrild frR${rRrf,q'

r{

Eds 6rrnq E{ fui $r+qrir+q[ e{i srdftl srrrfi qr * HEat: 9H

I 315.qfr q1 eft

Ed+{ erE+{

rsrftwrltqrdfrfrcq

lt

BRIHADARANYAKA

UPANISHAD

57

Verily, 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 Atman, that should be seen, that should be heard of, that should be thought of, that should be meditated upon. Verily, with the seeing of, with the hearing of, with the thinking of, and with the knowing of the Atman, all this becomes known. (11.4.5) Eq

il&i errFrn dqiT S t*

ll

**

Wrfti rrd

?r+rrTl?rIT

This Brahmanhood, this Kshatrahood, these worlds, these gods, these beings, everything here is but the Soul. (11.4.6)

ffi*aftqrffifru
Yftdisqq+

6 q? Er srer Frt qgil dFilt Fr{ ffi Fffi{Fqr*a:fi ftrH'r *r w}q?rt-{ ?it tru{r(il&{ q,qFrqt(ai+{ ri r54o rdm * Pc!ilfrr( | ++q F{ ffi ii t{ ffirq
T{ fr ?FFre q-qft Edi ftlqfr iTkilr Efrt wqft aftn Filr tuilft ffilm Frrqfuqfi Hfrrr
E qrr +h fERITIsfd a

{ fr Eqilsfrrd rqert

ft Uuilwffi q fr
q

fuft

Where there is duality, as it were, there one sees the other, there one smells the other, there one hears the other, there one speaks to the other, there one thinks of the other, there one understands the other.

58

UPANISHADSFORBUSYPEOPLE

But, where, everything is but one's own Self, then by what and whom would one smell? Then by what and whom would one see? Then by what and whom would one hear? Then by what and whom would one speak to? Then by what and whom would one think of? Then by what and whom would one understand? By what would one understand him by whom one understands this All? Lo, by what would one understand the understand er? (11.4.1 4) That Atman is not this, not this. lt is unseizable for it cannot be seized; indestructible, for it cannot be destroyed; unattached, for it does not attach itself; unbound, does not tremble, is not injured. (1V.5.15)

sri e E$ q rtwrfur {fi qramft q

saFgq:
tt

rg

He, verily, is tens and thousands, many and endless. This Brahman is without an earlier and without a later, without an inside and without an outside. This Soul is Brahman, the all-pervading. (11.5.19) 3. Death of a Jnani

srerrcF'rffiqri fitr5'rq 3{IF5,rq srrarqrfr q irFr vrur Yffirqfr ilds F{ FilrE+ftll st}E

vr+ffitt

whose desire is satisfied, whose desire is the At-

He who is without desire, who is freed from desire,

man-his Pranas do not depart. He being Brahman

lt-

BRIII-AD AIL{NYAKA UPANI S IIAD

self, becomes Brahman. They (Pranas) are gathered together right there-the Pranas do not go out from the dead man (Jnani). (1V.4.6., 111.2.11) 4. How to Know the Secret Atman

rrderT a

r ddsri qsad$:
tr

ftrffirrcri ffiqr:t

eildri Tgrr( ;r rTtrrnri W H srrlrr

rrdfilfrs*s+<rtq

You cannot see the seer of seeing. You cannot

hear the hearer of hearing. You cannot think the thinker of thinking. You cannot understand the understander of understanding. He is your Soul, which is in all things. All else than him is wretched. (111.4.2)

ilFrqri F{frqr
wR
I

Brrilun:
B?errqrer

g*qunqrs

frtqunqrg rfr+qunqrg
I

Brrcrq:

qqrGei qfrGlatq
3n-ilur: q3'6ruT: ll

ftqrrqd qrGi frftfarer qt+{ ftBrilfrrei

gffiiq+i

q ftfrlqrq

Brahman'as who know the Soul overcome desire for sons, desire for wealth, desire for worlds, and live the life of mendicants. Let a Brahmana become disgusted with learning and desire to live as a child. When he has become disgusted both with the state of childhood and with learning, then he becomes a sage. When he has become disgusted both with the non-ascetic state and with the ascetic state, then he becomes a real Brahmana. (lll.5)

60

UPANIS}IADS FORBUSY PEOPLE

frr{.vfuil s$$*ffit "i F{mr sprft a frgds E{tftr ,nrrfr vrfti q: FEmr
q : rr*S -Itg

rtdrr{i

qf,{Aq n errirrdqtqgfr

tI

He who, dwells in all things, and yet is other than

all things, whom all things do not know, whose body are

all things, who controls all things from within-He is your Soul, the lnner Controller, the lmmortal. (ll!.7.15)

..Est

HEtsQ;t

: efdrsf,fr .r<rsnqra F{f,rilr

{r$sfrsR

quT

{t+sfrsR

eildr {rdsfrsR
II

TfrT ;TrdsfrsR

ffiq

d srrerr;rqtqTd:

He is the unseen Seer, the unheard Hearer, the unthought Thinker, the ununderstood Understander. Other than He there is no Seer. Other than He there is no hearer. Other than He there is no thinker. Other than He there is no understander. He is your Soul, the lnner Controller, the lmmortal. (111.7.23)

ilEqtt

.rfit

3rrilun

@-

@t

Tglrlr;EFtErgwuat,rlri[rIrlristqt5'qsrutqgqq TEflrfr foaq T TEfrrft i5'*r;T ll

That, O Gargi, Brahmanas callthe lmperishable. lt is not coarse, not fine, not short, not long, not flaming, not adhesive, without shadow and without darkness, without air and without space, without stickiness,

BRIHADARANYAKAUPANISHAD 6I
odourless, tasteless, without eye, without ear, without voice, without wind, without energy, without breath, without mouth, without personal or family name, unaging, undying, without fear, immortal, stainless, not uncovered, not covered, without measure, without inside and without outside. lt consumes nothing. No one
consumes it.
(111.8.8)

*mqilqenffig.frfrTqil
frqwqil

qrqilEeli@IT!il-ilut:ll

*fi e*raarfrT

ilqqft

Eil

Verily, O Gargi, if one performs sacrifices and wor-

ship and undergoes austerity in this world for many thousands of years, but without knowing that lmperishable, limited indeed is that work of his. Verily, O Gargi, he who departs from this world without knowing that lmperishable is pitiable. But O Gargi, he who departs from this world knowing that lmperishable is a Brahman. (ilr.8.10)

ffiRqni 55q ffiidfrqrQqqqt6{55+

.Ynilqi qrfu

offifun snRd Tqrs<ftil

Yn+sfr FqrFfr{rq

ffififtn

When the sun has set, when the moon has set, and the fire has gone out, and speech is hushed, what light does a person here have? The soul indeed is his light, said he, for, with the soul indeed as his light, one sits, moves, does work and returns. (1V.3.6)

62

UPANISIIADS FORBUSY PEOPLE

5. Ocean of the Absolute

qe ilfl qsqfr
ru.glHqfidril irdsqBqiirqnrs+(

dr qvqfr ;r fr ftrsnffirqr* g ilkft{rr{R

rTszre
u

Verily, while he does not see there with the eyes,

he is verily seeing, though he does not see. For, there is

no cessation of the seeing of a seer, because of his imperishability as a seer. lt is not, however, a second thing, other than himself and separate, that he sees. (rv.3.23)

uftrd{

\t"i Esrefr q*dq .ril+s:

t{rgr$n

Mr16ftff*rgutftq6ll
An ocean, a seer alone without duality, becomes he whose abode is Brahman. Thus Yajnavalkya instructed him. This is man's highest path. This is his
highest achievement. This is his highest abode. This is his highest bliss. On a part of this bliss other creatures are living. (1V.3.32)
6. Words Are Useless

rffi.sq

TrFrEfr qrs{F*{ qqrq wqr rrmqrs{ ytrr rrtril qfrss q{q orr.r<

+s

il*e $+

Fdf,rq ]rai g,.fr drflur: I TrJurrqtrfl Yr<r{ qr+ftraMifrrq rr

for himself knowledge; he should not meditate
By knowing Him only, a wise Brahmana should get upon

BRIIIADARANYAKAUPANISHAD

63

many words, for that is a mere weariness of speech. (w.4.21)

rdrsrfffi:
E6'frqrt
rr

srrfirvrcilFrdt EdF{

IT Er W

rrrrrcT

slreilll

rrd+srn: E;T vrg{r E,dlrT tIqr* Wrsrg{r

q{ft

s qmffi&fl

Verily, he is the great, unborn Soul. ln the space within the heart lies the ruler of all, the Lord of all, the king of all. He does not become greater by good action nor inferior by bad action. (1V.4.22)
7. Atman and

lts Knower

q-ilgffii ;T

iT{rT EFtiT:

qrqffiT{frqil:

st*q

\i ilft +i E--drFt ilrd :

Him who knows this these two do not overcome-either the thought 'Therefore I did wrong,' nor the thought, 'Therefore I did right.' Surely, he overcomes them both. He is not affected by either what he has done or what he has not done. (1V.4.22).

TsrtdrGrE

qgqft
ti

ynd <rasqcdRfrg: HqrBtr

qlqr ilqfr

qvqfriiqrqr

il{ft rr* qrqri il{ft

aqfrrr

v{ qrqri

Therefore, having this wisdom, having become tranquil, subdued, quiet, patiently enduring, and col-

64

UPANIS}IADS FORBUSY PEOPLE

lected, one sees the Atman in the Atman. One sees everything as the Self. Evil does not overcome him, on the other hand he overcomes all evil. Evil does not burn him, on the other hand he burns all evil. (1V.4.23)

Tr qT qq r6r;lET 3Trfl{rsqt.srtsE-frsvfr ililrqri e Erflrr{i fr i re vqfr rr W *q t I

Verily, that great, unborn, Soul, undecaying, undying, immortal, fearless, is Brahman. Verily, Brahman is fearless. He who knows this becomes the fearless Brahman. (1V.4.25) 8. lnfinite Brahman

rytre: {utfui aurt-qut'gEq+

Wtq{utqrffirytffilt
9. Ethics

That is Full. This is Full. From the full, the fulldoes proceed. Withdrawing the full from the Full, the Full alone still remains. (V.1)

at<taqrffiqmg{frw+ftrg.{qqEft
Erat-fiqtqs{frft il
This thing does the divine voice thunder here, does repeat: Da! Da! Da! That is, restrain yourselves, givel be compassionate. (V.2.3)

YETA S VATA RA U PA N I S H A D
1.

Aspirants'Doubts

fti q,RUi ile ET: H qril +{rq *a a'q rinftfi:t eT&Bn: *=r gffiS qffi Fffi
qE+errqil
What is the cause of Brahman? From where are we born? By what do we live? And on what are we established? Overruled by what, in pains and pleasures do we live our diverse conditions. O ye, knowers of Brahman? (1.1) 2. Divine Knowledge ls Everything

qf,A{ ftqtqrdqsei ;rrc: qi nfrrdi ft fsf}q I $iltrT $ilai ffrdlt q q6r rrd trh ftGpi

rs+qil
That Eternalshould be known as present in one's own Self. Certainly, there is nothing higherthan That, to be known. When one realises the enjoyer, the object of enjoyment and the (universal) Actuator, all has been said. This is the threefold Brahman. (1.12)

* Hsfi *.sg Eil fr,;i gfiqrftr*srr q

sfrqIftS m

T{EftS ilC t{rq afr aq;

66
tered into (il.17)

UPANIS}IADS FORBUSYPEOPLE The God who is in fire, who is in water, who has en-

the whole world, who is in plants, who is in trees-to that God be adoration!-again adoration!

ffii
r+e

gti rrdraqrftffi{uf ilrr:

qrel:

rrrsr(
I

frGr*ftfgih

r*n Msqrrq

I know this mighty Purusha, of the colour of the sun, who is beyond darkness. Only by knowing Him
does one pass beyond death. There is no other way for going over there. (lll.8)

qsrfli Trq{qR ftf}rssr*roffi wr*sR q,ftr( Ee{ EE rc* ftfr ffiti

I

;T

{rf gtt"rv*q

Than whom there is nothing else higher, than whom there is nothing else smallet nothing greater, that one stands like a tree established in heaven. By Him, the Purusha, this whole world is filled. (lll.9)
3. Nature of the Supreme Purusha

F6wftqig5q: rr6ilH: F6qqr( | { rf,ft frrd gatseftgqvnf,.aq

tt

The Purusha has a thousand heads, a thousand eyes, a thousand feet; He sunounds the earth on all sides, and stands ten fingers' breadth beyond that. (ilr.14)

SVETASVATARAUPANISHAD

67

g6q\+qr{Tqizrq qqq

Tdqildvrrnzrqffimn
The Purusha is this whole world, whatever has been and whatever will be; He is Ruler of lmmortality and whatever grows up by food. (lll.15)

rrda: qrfrrrr{ aardilsftrRr}gq{

v*a:ffitqdq'Tsffilt
ffiv{nr&mqsqseQl:

It has hands and feet on every side; on every side it has eyes, heads and faces. lt has ears everywhere in

the world; lt stands encompassing all. (lll.16)

H 1gfuo*v,t: r +R+Ei aqrenR+*raqrgrr* grq q E la q | |

Without foot or hand, he is swift and is a seizer! He sees without eyes; he hears without ears! He knows whatever is to be known; but there is none who knows Him! People call Him the Great Primeval Purusha. (ilr.1s) 4. The lmmanence of God

qq*isquff@ qqrh I fr ift qrA {M

{qqrrigrgrr

q te:

{*

g-dqr

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

UPAMSHADS FOR BUSY PEOPLE

ning, the whole world dissolves-He is God! May He endow us with clear understandingl (1V.1)

Fi d Fi gqtrfr Fi

grTR EiT qT giqrfrt

tt

Ei Effi qltrqafr Ei qrd uaft ftrrrfrgu:

Thou art woman. Thou art man. Thou art the youth and the maiden. Thou an old man totterest with a staff. Appearing to be born, Thou becomest facing in every direction. (1V.3)

*a: vr$ Efid dFdrersilBfr$ xaq: rrgil:

srrrGlmi frg*r ct+ Tfr qnrfr g*+rfr frr*r

I
tt

Thou art the dark-blue bird and the green parrot with red eyes. Thou art lightning, the thunder bolt. Thou art the seasons and the seas. Having no beginning, thou abidest with lmmanence, from where all beings are born. (1V.4)

+{trE{ q ft&i r rr+ qFqmrq r ;T ireT gfrqr erR qr rrIT q5ugr:

II

Neither above, nor across, nor in the middle has one been able to grasp Him. There is no likeness of Him. His Name is Great Glory! (1V.19)

tn?TEMlI$IFrtTVMqTEfrilgq I rrrrfr tfte: ftiq: rT qFr;cr{t q.qil

tI

This self is to be understood as a part of the hundredth partof the pointof a hairsubdivided again a hundredfold; and yet it is lnfinite. (V.9)

SVETASVATARA UPANISTIAD

qwffi+{+{ugwtrr
\t1 tet Fdrlts
r[a:

tE

d T gqrlq r +{r{i Ti{rfi :

Not female, nor yet male is He; nor is He neuter. Whatever body He takes to Himself, with that he becomes connected. (V.1 0)

rrffi
sS

qqt?aqT: F&n.drfudFr;

wd rnrramqtt *m ffi ft$urs I I

The one God, hidden in allthings, is all-pervading the lnner Soul of all things, the overseer of all actions, abiding in all things, the witness, the sole thinker, devoid of qualities. (V|.11)

5. Prayer of the Mumukshu

Eil

rilrui F{qqrft {.{ * t *<ia sMft ilC ai6 torrogkr*,ei ggg{ Ynurqt vqi I
r

Who creates the four-faced Brahma in the beginning, and who delivers to him the Vedas, to him, to that God, who is the light of the Soul and the intellect, l, being desirous of liberation, do resort as a Shelter. (V!.1 8) 6. Knowledge ls lndispensable

o.crudiqq;lTiffi^wr{r:
rqr ArqP{f,rq
God! (V|.20)

I
|I

g:qsr+

ErGrqft

When men will roll up space as if .it were a piece of leather; then willthere be an end of evilwithout knowing

70

UPANISIIADS FOR BUSY PEOPLE 7.

Guru Bhakti

ildt Hfltdr Eqt: s*,,Tsri rrarirrr:

mq t* wr

$rRF'{Er

t}

aen Ufr

II

To the high souled one who has the highest devotion for God, and for his spiritual preceptor as much as for God, to him these matters which have been said become illuminated (manifest). (V1.23)