Kenhanh.cf

The Isha Upanishad

Filled with Brahman are the things we see,
Filled with Brahman are the things we see not,
From out of Brahman floweth all that is:
From Brahman all–yet is he still the same.
Om. Peace—peace—peace.

-------ooOoo-------

In the heart of all things, of whatever there is in the universe, dwells the Lord. He alone is the reality. Wherefore, renouncing vain appearances, rejoice in him. Covet no man’s wealth.

Well may he be content to live a hundred years who acts without attachment who works his work with earnestness, but without desire, not yearning for its fruits–he, and he alone.

Worlds there are without suns, covered up with darkness. To these after death go the ignorant, slayers of the Self.

The Self is one. Unmoving, it moves swifter than thought. The senses do not overtake it, for always it goes before. Remaining still, it outstrips all that run. Without the Self, there is no life.

To the ignorant the Self appears to move–yet it moves not. From the ignorant it is far distant–yet it is near. It is within all, and it is without all.

He who sees all beings in the Self, and the Self in all beings, hates none.

To the illumined soul, the Self is all. For him who sees everywhere oneness, how can there be delusion or grief?

The Self is everywhere. Bright is he, bodiless, without scar of imperfection, without bone, without flesh, pure, untouched by evil. The Seer, the Thinker, the One who is above all,
the Self-Existent—he it is that has established perfect order among objects and beings from beginningless time.

To darkness are they doomed who devote themselves only to life in the world, and to a greater darkness they who devote themselves only to meditation.

Life in the world alone leads to one result, meditation alone leads to another. So have we heard from the wise.

They who devote themselves both to life in the world and to meditation, by life in the world overcome death, and by meditation achieve immortality.

To darkness are they doomed who worship only the body, and to greater darkness they who worship only the spirit.

Worship of the body alone leads to one result, worship of the spirit leads to another. So have we heard from the wise.

They who worship both the body and the spirit, by the body overcome death, and by the spirit achieve immortality.

The face of truth is hidden by thy golden orb, O Sun. That do thou remove, in order that I who am devoted to truth may behold its glory.

O nourisher, only seer, controller of all—O illumining Sun, fountain of life for all creatures–withhold thy light, gather together thy rays. May I behold through thy grace thy most blessed form. The Being that dwells therein even that Being am I.

Let my life now merge in the all-pervading life. Ashes are my body’s end. OM…. O mind, remember Brahman. O mind, remember thy past deeds. Remember Brahman. Remember thy past deeds.

O god Agni, lead us to felicity. Thou knowest all our deeds. Preserve us from the deceitful attraction of sin. To thee we offer our salutations, again and yet again! ( to be continued )

The Taittiriya Upanishad

Om.
May Mitra grant us peace!
May Varuna grant us peace!
May Aryama grant us peace!
May Indra and Brihaspati grant us peace!
May the all-pervading Vishnu grant us peace!
Hail to Brahman!
Hail to thee, thou source of all power!

Thou art indeed the manifested Brahman. Of thee will I speak. Thee will I proclaim in my thoughts as true. Thee will I proclaim on my lips as true.

May truth protect me, may it protect my teacher, may it protect us both. May glory come to us both. May the light of Brahman shine in us both.

Thou art Brahman, one with the syllable OM, which is in all scriptures–the supreme syllable, the mother of all sound. Do thou strengthen me with true wisdom. May I, O Lord, realize the Immortal. May my body be strong and whole; may my tongue be sweet; may my ears hear only praise of thee. The syllable OM is verily thine image. Through this syllable thou mayest be attained. Thou art beyond the grasp of the intellect. Vouchsafe that I forget not what I have learned in the scriptures.

Thou art the source of all happiness and of all prosperity. Do thou come to me as the goddess of prosperity and shower thy blessings upon me.

May the seekers after truth gather round me, may they come from everywhere, that I may teach them thy word.

May I be a glory among men. May I be richer than the richest. May I enter into thee, O Lord; and mayest thou reveal thyself unto me. Purified am I by thy touch, O Lord of manifold forms.

Thou art the refuge of those who surrender themselves to thee. Reveal thyself to me. Make me thine own. I take my refuge in thee.

Thou art the Lord, immortal, self-luminous, and of golden effulgence, within the lotus of every heart. Within the heart art thou revealed to those that seek thee.

He who dwells in thee becomes king over himself. He controls his wandering thoughts. He becomes master of his speech and of all his organs of sense. He becomes master of his intellect.

Thou art Brahman, whose form is invisible, like ether; whose Self is truth. Thou art perfect peace and immortality, the solace of life, the delight of the mind. May I worship thee!

OM is Brahman. OM is all. He who meditates on OM attains to Brahman.

Having attained to Brahman, a sage declared: “I am life. My glory is like the mountain peak. I am established in the purity of Brahman. I have attained the freedom of the Self. I am Brahman, self-luminous, the brightest treasure. I am endowed with wisdom. I am immortal, imperishable.”

Om. Peace—peace—peace.
( to be continued )

“Likewise, my son, know this: The body dies when the Self leaves it–but the Self dies not.

“All that is has its self in him alone. He is the truth. He is the subtle essence of all. He is the Self. And that, Svetaketu, THAT ART THOU.”

“Please, sir, tell me more about this Self.”

“Be it so. Bring a fruit of that Nyagrodha tree.”

“Here it is, sir.”

“Break it.”

“It is broken, sir.”

“What do you see?”

“Some seeds, extremely small, sir.”

“Break one of them.”

“It is broken, sir.”

“What do you see?”

“Nothing, sir.”

“The subtle essence you do not see, and in that is the whole of the Nyagrodha tree. Believe, my son, that that which is the subtle essence–in that have all things their existence. That is the truth. That is the Self. And that, Svetaketu, THAT ART THOU.”

“Please, sir, tell me more about this Self.”

“Be it so. Put this salt in water, and come to me tomorrow morning.”
Svetaketu did as he was bidden. The next morning his father asked him to bring the salt which he had put in the water. But he could not, for it had dissolved. Then said Uddalaka:

“Sip the water, and tell me how it tastes.”

“It is salty, sir.”

“In the same way,” continued Uddalaka, “though you do not see Brahman in this body, he is indeed here. That which is the subtle essence–in that have all things their existence. That is the truth. That is the Self. And that, Svetaketu, THAT ART THOU.”

“Please, sir, tell me more about this Self,” said the youth again.

“Be it so, my child:

“As a man may be blindfolded, and led away, and left in a strange place; and as, having been so dealt with, he turns in every direction and cries out for someone to remove his bandages and show him the way home; and as one thus entreated may loose his bandages and give him comfort; and as thereupon he walks from village to village, asking his way as he goes; and as he arrives home at last–just so does a man who meets with an illumined teacher obtain true knowledge.

“That which is the subtle essence–in that have all beings their existence. That is the truth. That is the Self. And that, O Svetaketu, THAT ART THOU.”

“Please, sir, tell me more about this Self.”

“Be it so, my child:

“When a man is fatally ill, his relations gather round him and ask, ’Do you know me? Do you know me? Now until his speech is merged in his mind, his mind in his breath, his breath in his vital heat, his vital heat in the Supreme Being, he knows them. But when his speech is merged in his mind, his mind in his breath, his breath in his vital heat, his vital heat in the Supreme Being, then he does not know them.

“That which is the subtle essence–in that have all beings their existence. That is the truth. That is the Self. And that, O Svetaketu, THAT ART THOU.”
( to be continued )

Narada once came to Sanatkumara and asked to be taught. To Sanatkumara’s question, “What have you already studied?” Narada replied that he had studied an the branches of learning—art, science, music, and philosophy, as well as the sacred scriptures. “But,” said he, “I have gained no peace. I have studied all this, but the Self I do not know. I have heard from great teachers like you that he who knows the Self overcomes grief. Grief is ever my lot. Help me, I pray you, to overcome it.”

Sanatkumara said: “Whatever you have read is only name. Meditate on name as Brahman.”

Narada asked: “Is there anything higher than name?”

“Yes, speech is higher than name. It is through speech that we come to know the many branches of learning, that we come to know what is right and what is wrong, what is true and what is untrue, what is good and what is bad, what is pleasant and what is unpleasant. For if there were no speech, neither right nor wrong would be known, neither the true nor the false, neither the good nor the bad, neither the pleasant nor the unpleasant. Speech makes us know all this. Meditate on speech as Brahman.”

“Sir, is there anything higher than speech?”

“Yes, mind is higher than speech. As the closed fist holds two amalaka fruits or two kola fruits or two aksha fruits, so does mind hold name and speech. For if a man thinks in his mind to study the sacred hymns, he studies them; if he thinks in his mind to do certain deeds, he does them; if he thinks in his mind to gain family and wealth, he gains them; if he thinks in his mind to be happy in this world and the next, he is happy, here and there. Mind is the chief inner organ of the Self. Mind is the means to happiness. Meditate on mind as Brahman.”

“Sir, is there anything higher than mind?”

“Yes, will is higher than mind. For when a man wills, he thinks in his mind; and when he thinks in his mind, he puts forth speech; and when he puts forth speech, he clothes his speech in words. All these, therefore, center in will, consist of will, and abide in will. Meditate on will as Brahman.”

“Sir, is there anything higher than will?”

“Yes, discriminating will is higher than will. For when a man discriminates by analyzing his past experiences and considering on the basis of these what may come in the future, he rightly wills in the present. Meditate on discriminating will as Brahman.”

“Sir, is there anything higher than discriminating will?”

“Yes, concentration is higher than discriminating will. Those who reach greatness here on earth reach it through concentration. Thus, while small and vulgar people are always gossiping and quarreling and for lack of concentration abusing one another, great men, possessing it, obtain their reward. Meditate on concentration as Brahman.”

“Sir, is there anything higher than concentration?”

“Yes, insight is higher than concentration. Through insight we understand all branches of learning, and we understand what is right and what is wrong, what is true and what is false, what is good and what is bad, what is pleasant and what is unpleasant. This world and the other worlds we understand through insight. Meditate on insight as Brahman.”
In like manner Sanatkumara taught Narada to meditate on Brahman as power, as food, as water, as fire, as ether, and to meditate on him as memory, as hope, and as the principle of life.
Then said Sanatkumara: “But, verily, he is the true knower–who knows eternal Truth.”
( to be continued )

"Trí Tuệ"



“Sir, is there anything higher than concentration?”

“Yes, insight is higher than concentration. Through insight we understand all branches of learning, and we understand what is right and what is wrong, what is true and what is false, what is good and what is bad, what is pleasant and what is unpleasant. This world and the other worlds we understand through insight. Meditate on insight as Brahman.” 4

In like manner Sanatkumara taught Narada to meditate on Brahman as power, as food, as water, as fire, as ether, and to meditate on him as memory, as hope, and as the principle of life.
Then said Sanatkumara: “But, verily, he is the true knower–who knows eternal Truth.”

“Revered sir, I wish to be a true knower.”

“Then ask to know of that infinite Reality.”

“Sir, I ask to know of it.”

“It is only when a man has realized eternal Truth that he declares it. He who reflects upon it realizes it. Without reflection it is not realized.

“And only he who has faith and reverence reflects on eternal Truth.

“And only he who attends on a Guru gains faith and reverence.

“And only he attends on a Guru who struggles to achieve self-control.

“And only he struggles to achieve self-control who finds joy in it. Ask to know of this joy.”

“Sir, I ask to know of it.”

“The Infinite is the source of joy. There is no joy in the finite. Only in the Infinite is there joy. Ask to know of the Infinite.”

“Sir, I ask to know of it.”

“Where one sees nothing but the One, hears nothing but the One, knows nothing but the One–there is the Infinite. Where one sees another, hears another, knows another–there is the finite. The Infinite is immortal, the finite is mortal.” ( to be continued )

“In what does the Infinite rest?”

“In its own glory–nay, not even in that. In the world it is said that cows and horses, elephants and gold, slaves, wives, fields, and houses are man’s glory–but these are poor and finite things. How shall the Infinite rest anywhere but in itself?

“The Infinite is below, above, behind, before, to the right, to the left. I am all this. This Infinite is the Self. The Self is below, above, behind, before, to the right, to the left. I am all this. One who knows, meditates upon, and realizes the truth of the Self–such an one delights in the Self, revels in the Self, rejoices in the Self. He becomes master of himself, and master of all the worlds. Slaves are they who know not this truth.

“He who knows, meditates upon, and realizes this truth of the Self, finds that everything–primal energy, ether, fire, water, and all other elements–mind, will, speech, sacred hymns and scriptures–indeed the whole universe–issues forth from it.

“It is written: He who has realized eternal Truth does not see death, nor illness, nor pain; he sees everything as the Self, and obtains all.

“The Self is one, and it has become all things.

“When the senses are purified, the heart is purified; when the heart is purified, there is constant and unceasing remembrance of the Self; when there is constant and unceasing remembrance of the Self, all bonds are loosed and freedom is attained.”

Thus the venerable Sanatkumara taught Narada, who was pure in heart, how to pass from darkness into light. ( to be continued )