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meditation

 

CHANDOGYA UPANISHAD

– Continued

 

 

 

Part
Five

 

 

 

Chapter I

 

 

The Supremacy of the Prana



1. Om. He who knows what is the oldest and greatest
becomes himself the oldest and greatest. The prana, indeed, is the oldest
and greatest.

2. He who knows what is the most excellent (vasishtha)
becomes the most excellent among his kinsmen. The organ of speech, indeed,
is the most excellent.

3. He who knows what has the attributes of firmness (pratishtha)
becomes firm in this world and the next. The eye, indeed, is endowed with
firmness.

4. He who knows prosperity (sampad), his wishes are
fulfilled-both divine and human wishes. The ear, indeed, is prosperity.

5. He who knows the abode (ayatana) becomes the abode of
his kinsmen. The mind, indeed, is the abode.

6. The pranas (sense-organs) disputed among themselves
about who was the best among them, each saying: “I am the best,”
“I am the best.”

7. They went to Prajapati, their progenitor and said:
“O revered Sir, who is the best among us?”

He said to them: “He by whose departure the body
looks worse than the worst is the best among you.”

8. The organ of speech departed. After being away for a
whole year, it came back and said: “How have you been able to live
without me?” The other organs replied: “We lived just as dumb
people live, without speaking, but breathing with the prana (nose), seeing
with the eye, hearing with the ear and thinking with the mind.” Then
the organ of speech entered the body.

9. The eye departed. After being away for a whole year,
it came back and said: “How have you been able to live without
me?” The other organs replied: “We lived just as blind people
live, without seeing, but breathing with the prana, speaking with the
tongue, hearing with the ear and thinking with the mind.” Then the
eye entered the body.

10. The ear went out. After being away for a whole year,
it came back and said: “How have you been able to live without
me?” The other organs replied: “We lived just as deaf people
live, without hearing, but breathing with the prana. Speaking with the
tongue, seeing with the eye and thinking with the mind.” Then the ear
entered the body.

11. The mind went out. After being away for a whole year,
it came back and said: “How have you been able to live without
me?” The other organs replied: “We lived just like children
whose minds are not yet formed, without thinking with the mind, but
breathing with the prana, speaking with the tongue, seeing with the eye
and hearing with the ear.” Then the mind entered the body.

12. Then as the vital breath was about to depart, he
uprooted the organs from their places just as a noble horse tears up the
pegs to which its feet are tied. They came to him and said: “Revered
Sir, be thou our lord; thou art the best among us. Do not depart from
us.”

13. Then the organ of speech said to him: “That
attribute of being most excellent which I possess is thine.”

Then the eye said: “That attribute of firmness which
I possess is thine.”

14. Then the ear said: “That attribute of prosperity
which I possess is thine.”

Then the mind said: “That attribute of being the
abode which I possess is thine.”

15. And people do not call them (i.e. the sense-organs)
the organs of speech, the eyes, the ears, or the mind, but the pranas. The
prana alone is all these.


Chapter
II – The Mantha Rite

1. The prana said: “What will be my food?”

They answered: “Whatever food there is-including
that of dogs and birds.”

The Upanishad says: All that is eaten is the food of the
ana. Ana is his (i.e. the prana’s) direct name. For one who knows this,
there exists nothing which is not food.

2. He said: “What will be my dress?”

They answered: “Water.” Therefore when people
eat they cover him (the prana), both before and after eating, with water.
Thus the prana obtains clothing and is no longer naked.

3. Satyakama the son of Jabala explained this doctrine of
the prana to Gosruti, the son of Vyaghrapada and said: “If one should
tell this to a dry stump, branches would grow and leaves spring
forth.”

4. Now, if a man wishes to attain greatness, he should
perform the initiatory rite on the day of the new moon and then on the
night of the full moon he should stir a paste of all the herbs with curds
and honey and offer it as a libation in the fire where the melted butter
is offered, saying: “Svaha to the oldest (jyashtha) and greatest (sreshtha)!”
Then let him throw the remainder adhering to the ladle into the paste.

5. In the same manner he should offer a libation in the
fire where the melted butter is offered, saying: “Svaha to the most
excellent (vasishtha)!” Then let him throw the remainder adhering to
the ladle into the paste.

In the same manner he should offer a libation into the
fire where the melted butter is offered, saying: “Svaha to firmness (pratishthi)!”
and then throw the remainder adhering to the ladle into the paste.

In the same manner he should offer a libation in the fire
where the melted butter is offered, saying: “Svaha to prosperity (sampad)!”
and then throw the remainder adhering to the ladle into the paste.

In the same manner he should offer a libation into the
fire where the melted butter is offered, saying: “Svaha to the abode
(ayatana)!” and then throw the remainder adhering to the ladle into
the paste.

6. Then, moving away a little from the fire and holding
the paste (mantha) in his hands, he recites: “Thou (prana) art ama by
name, for all this rests in thee. He (i.e. the paste, which is the same as
the prana) is the oldest, the greatest, the king and the sovereign. May he
make me the oldest, the greatest, the king and the sovereign. May I be all
this!”

7. Then he recites the following Rik-mantra, swallowing
the paste (mantha) each time he utters a foot of the mantra: “We
desire, of the great progenitor (i.e. the sun)”-here he swallows a
little-“of the luminous, the food”-here he swallows a little-
“the best and all-supporting”-here he swallows a little-“we
meditate quickly on the nature of the sun”-here he swallows the
whole. Having cleansed the vessel made of metal or wood, he lies down
behind the fire, on a skin or on the bare ground, controlling his speech
and self-possessed. If he sees a woman in a dream, then let him know that
his work (rite) has been a success.

8. On this there is the following verse: “If during
rites performed with a view to fulfilling certain desires, he sees a woman
in his dream, let him know of his success from this vision in a dream,
yea, from this vision in a dream.”


Chapter
III – The Story of Svetaketu and Pravahana

1. Svetaketu the grandson of Aruna came to the assembly
of the Panchalas. Pravahana the son of Jibala said to him: “Boy, has
your father instructed you?”

“Yes, revered Sir,” he replied.

2. The king said: “Do you know to what place men go
after departing from here?”

“No, revered Sir.”

“Do you know how they return again?”

“No, revered Sir.”

“Do you know where the paths leading to the gods and
leading to the Manes separate?”

“No, revered Sir.”

3. “Do you know why yonder world is not filled
up?”

“No, revered Sir.”

“Do you know how water, in the fifth oblation, comes
to be called man?”

“No, revered Sir.”

4. “Then why did you say that you had been
instructed? How could he who did not know these things say that he had
been instructed?”

Then Svetaketu went back to his father with a sorrowful
mind and said to him: “Revered Sir, you told me that you had
instructed me, though you had not instructed me.

5. “That fellow of a Kshatriya asked me five
questions and I could not answer one of them.”

The father said: “As you have stated these questions
to me, let me assure you that I do not know even one of them. If I had
known them, why should I not have told them to you?”

6. Then Gautama went to the king’s place. When he arrived
the king showed him proper respect. Next morning, when the king came to
the assembly, Gautama, too, came there.

The king said to him: “Gautama, Sir, ask of me a
boon relating to human wealth.”

He replied: “May human wealth remain with you. Tell
me that speech which you addressed to my boy.”

The king became sad.

7. The king commanded him: “Stay with me for a long
time.”

Then he said to him: “As to what you have told me, O
Gautama, this knowledge did not reach any brahmin before you. Thus it was
to the kshatriya alone, among all the people, that the teaching of this
knowledge belonged.”

Then he began to teach him:


Chapter
IV – The Five Fires (I)


1. “Yonder world is the sacrificial fire, O Gautama,
the sun the fuel, the rays the smoke, daytime the flame, the moon the
embers and the stars the sparks.

2. “In this fire the gods offer faith as libation.
Out of that offering King Moon is born.”


Chapter
V – The Five Fires (II)


1. “Parjanya (the god of rain), O Gautama, is the
fire, the air the fuel, the cloud the smoke, lightning the flame, the
thunderbolt the embers and thunderings the sparks.

2. “In this fire the gods offer King Moon as
libation. Out of that offering rain is born.”


Chapter
VI- The Five Fires (III)


1. “The earth, O Gautama, is the fire, the year the
fuel, the akasa the smoke, the night the flame, the quarters the embers
and the intermediate quarters the sparks.

2. “In this fire the gods offer rain as libation.
Out of that offering food is born.”


Chapter
VII- The Five Fires (IV)


1. O Gautama, is the fire, speech is the fuel, the prana
the smoke, the tongue the flame, the eye the embers and the ear the
sparks.

2. “In this fire the gods offer food as libation.
Out of that offering semen produced.”


Chapter
VIII – The Five Fires (V)


1. “Woman, O Gautama, is the fire, her sexual organ
is the fuel, what invites is the smoke, the vulva is the flame, what is
done inside is the embers, the pleasures are the sparks.

2. “In this fire the gods offer semen as libation.
Out of that offering the foetus is formed.”


Chapter
IX – Birth and Death

1. “Thus in the fifth libation water comes to be
called man. The foetus enclosed in the membrane, having lain inside for
ten or nine months, or more or less, is born.

2. “Having been born, he lives whatever the length
of his life may be. When he is dead, they carry him to the fire of the
funeral pyre whence he came, whence he arose.”

Chapter
X – The Various Paths followed after Death

1-2. “Those who know this and those who, dwelling in
the forest, practise faith and austerities go to light, from light to day,
from day to the bright half of the moon, from the bright half of the moon
to the six months during which the sun goes to the north, from those
months to the year, from the year to the sun, from the sun to the moon,
from the moon to lightning. There a person who is not a human being meets
him and leads him to Brahman. This is the Path of the Gods (Devayana).

3. “But those who, living in the village, perform
sacrifices, undertake works of public utility and give alms go to smoke,
from smoke to night, from night to the dark half of the moon, from the
dark half of the moon to the six months during which the sun goes to the
south. But they do not reach the year.

4. “From those months they go to the World of the
Manes, from the world of the Manes to the akasa, from the akasa to the
moon. This is King Soma. They are the food of the gods. Them the gods eat.

5-6. “Having dwelt there in the lunar world till
their good works are consumed, they return again the same way they came.
They first reach the akasa and from the akasa the air. Having become air,
they become smoke; having become smoke, they become mist;

“Having become mist, they become cloud; having
become cloud, they fall as rain-water. Then they are born as rice and
barley, herbs and trees, sesamum and beans. Thence the exit is most
difficult; for whoever capable of begetting children eats that food and
injects semen, they become like unto him.

7. “Those whose conduct here on earth has been good
will quickly attain some good birth-birth as a brahmin, birth as a
kshatriya, or birth as a vaisya. But those whose conduct here has been
evil will quickly attain some evil birth-birth as a dog, birth as a pig,
or birth as a chandala.

8. “Those who neither practise meditation nor
perform rituals do not follow either of these ways. They become those
insignificant creatures which are continually revolving and about which it
may be said: ‘Live and die.’ This is the third place.

“Therefore that world never becomes full. Let a man
despise this course. To this end there is the following verse:

9. ‘ “A man who steals the gold of a brahmin, he
(i.e. a brahmin) who drinks liquor, he who dishonours his teacher’s bed
and he who kills a brahmin-these four fall, as also a fifth who associates
with them.’ “

10. “But he who knows these Five Fires is not
stained by sin even though associating with them. He becomes pure and
clean and obtains the world of the blessed-he who knows this, yea, he who
knows this.”


Chapter
XI – Concerning the Universal Self

1. Prachinasala the son of Upamanyu, Satyayajna the son
of Pulusha, Indradyumna the grandson of Bhallavi, Jana the son of
Sarkaraksha and Budila the son of Asvatarasva-great householders and great
scriptural scholars-came together and discussed the question:

“What is our self and what is Brahman?”

2. They solved the problem with the words: “Revered
Sirs, Uddalaka the son of Aruna knows, at present, about the Vaisvanara
Self. Let us go to him.”

They went to him.

3. He (Uddalaka) concluded: “These great
householders and great scriptural scholars will question me. Perhaps I
shall not be able to tell them everything. Therefore I shall direct them
to another teacher.”

4. He said to them: “Revered Sirs, King Asvapati the
son of Kekaya knows, at present, about the Vaisvanara Self. Let us all go
to him.”

They went to him.

5-7. When they arrived, the king ordered that proper
respect should be paid to each of them. The next morning, after leaving
bed, he said to them:

“In my kingdom there is no thief, no miser, no
wine-bibber, no man without a sacrificial fire, no ignorant person, no
adulterer, much less adulteress.

“Revered Sirs, I am going to perform a sacrifice. I
shall give to you as much wealth as I give to each priest. Please, revered
Sirs, stay here.”

They said: “If a person comes to another with a
purpose, he should tell the other only about that. At present, you know
about the Vaisvanara Self. Please tell us about Him.”

He said to them: “I shall give you a reply tomorrow
morning.” Next morning they approached him with fuel in their hands.
Without having performed any initiatory rites, the king said to them:


Chapter
XII – The Head of the Vaisvanara Self

1-2. “O son of Upamanyu, whom do you meditate on as
the Self?”

“Heaven only, venerable King,” he replied.

“The Self you meditate on,” said the king
“is the Vaisvanara Self called the Good Light (Sutejas). Therefore
one sees in your family the Suta libation as also the Prasuta libation and
the Asuta libation and you eat food and see what is pleasing. Whoever thus
meditates on the Vaisvanara Self eats food, sees what is pleasing and has
in his family the glory of Brahman. That, however, is only the head of the
Self. Surely your head would have fallen off if you had not come to
me.”

Chapter
XIII – The Eye of the Vaisvanara Self

1-2. Then he said to Satyayajna the son of Pulusha:
“O Prachinayogya, whom do you meditate on as the Self?”

“The sun only, venerable King,” he replied.

“The Self you meditate on,” said the king,
“is the Vaisvanara Self called the Universal Form (Visvarupa).
Therefore one sees in your family much and manifold wealth-there are ready
the chariot and mules, female servants and gold necklaces-and you eat food
and see what is pleasing. Whoever thus meditates on the Vaisvanara Self
eats food, sees what is pleasing and has in his family the glory of
Brahman. That, however, is only the eye of the Self. Surely you would have
become blind if you had not come to me.”


Chapter
XIV – The Prana of the Vaisvanara Self

1-2. Then he said to Indradyumna the grandson of Bhallavi:
“O Vaiyaghrapadya, whom do you meditate on as the Self?”

“The air only, venerable King,” he replied.

“The Self you meditate on,” said the king,
“is the Vaisvanara Self of varied courses (Prithagvartma). Therefore
gifts come to you in various ways, rows of chariots follow you in various
ways and you eat food and see what is pleasing. Whoever thus meditates on
the Vaisvanara Self eats food, sees what is pleasing and has in his family
the glory of Brahman. That, however, is only the prana of the Self. Surely
your prana would have left you if you had not come to me.”

Chapter
XV – The Trunk of the Vaisvanara Self

1-2. Then he said to Jana the son of Sarkaraksha:
“Whom do you meditate on as the Self?”

“The akasa only, venerable King,” he replied.

“The Self you meditate on,” said the king,
“is the Vaisvanara Self called Bahula (full). Therefore you are full
of offspring and wealth and you eat food and see what is pleasing. Whoever
thus meditates on the Vaisvanara Self eats food, sees what is pleasing and
has in his family the glory of Brahman. That, however, is only the trunk
of the Self. Surely your trunk would have been destroyed if you had not
come to me.”

Chapter
XVI – The Bladder of the Vaisvanara Self

1-2. Then he said to Budila the son of Asvatarasva:
“O Vaiyaghrapadya, whom do you meditate on as the Self?”

“Water only, venerable King,” he replied.

“The Self you meditate on,” said the king,
“is the Vaisvanara Self called Rayi (wealth). Therefore you are
wealthy and flourishing and you eat food and see what is pleasing. Whoever
thus meditates on the Vaisvanara Self eats food, sees what is pleasing and
has in his family the glory of Brahman. That, however, is only the bladder
of the Self. Surely your bladder would have burst if you had not come to
me.”

Chapter
XVII – The Feet of the Vaisvanara Self

1-2. Then he said to Uddalaka the son of Aruna: “O
Gautama, whom do you meditate on as the Self?”

“The earth only, venerable King,” he replied.

“The Self you meditate on,” said the king,
“is the Vaisvanara Self called Pratishtha (the support). Therefore
you are supported by offspring and cattle and you eat food and see what is
pleasing. Whoever thus meditates on the Vaisvanara Self eats food, sees
what is pleasing and has in his family the glory of Brahman. That,
however, is only the feet of the Self. Surely your feet would have
withered away if you had not come to me.”

Chapter
XVIII – The Vaisvanara Self as the Whole

1. Then he (the king) said to them all: “You being
endowed with limited knowledge eat your food, knowing that Vaisvanara Self
as if He were many. But he who worships the Vaisvanara Self as the measure
of the span from earth to heaven and as identical with the self, eats food
in all worlds, in all beings and in all selves.

2. “Of this Vaisvanara Self the head is Sutejas (the
Good Light), the eye Visvarupa (the Universal Form), the prana
Prithagvartma (of various courses), the trunk Bahula (full), the bladder
Rayi (wealth), the feet Prithivi (the earth), the chest the Vedi (altar),
the hair the kusa grass on the altar, the heart the Garhapatya Fire, the
mind the Anvaharya Fire and the mouth the Ahavaniya Fire.”

Chapter
XIX – Performance of the Agnihotra in Oneself (The Prana)

1. Therefore the food that comes first should be offered
as an oblation. The first oblation that he (i.e. the eater) offers, he
should offer, saying: “Svaha to the prana!” Then the prana is
satisfied.

2. The prana being satisfied, the eye is satisfied. The
eye being satisfied, the sun is satisfied. The sun being satisfied, heaven
is satisfied. Heaven being satisfied, whatever is under heaven and under
the sun is satisfied. They being satisfied, he (i.e. the eater or
sacrificer) is satisfied with offspring, cattle, food, brightness of the
body and the light of Brahman.

Chapter
XX – The Vyana

1. The second oblation that he offers, he should offer,
saying: “Svaha to the vyana!” Then the vyana is satisfied.

2. The vyana being satisfied, the ear is satisfied. The
ear being satisfied, the moon is satisfied. The moon being satisfied, the
quarters are satisfied. The quarters being satisfied, whatever is under
the quarters and under the moon is satisfied. They being satisfied, the
eater is satisfied with offspring, cattle, food, brightness of the body
and the light of Brahman.

Chapter
XXI – The Apana

1. The third oblation that he offers, he should offer,
saying: “Svaha to the apana!” Then the apana is satisfied.

2. The apana being satisfied, speech (i.e. the tongue) is
satisfied. Speech being satisfied, fire is satisfied. Fire being
satisfied, the earth is satisfied. The earth being satisfied, what is
under the earth and under fire is satisfied. They being satisfied, the
eater is satisfied with offspring, cattle, food, brightness of the body
and the light of Brahman.

Chapter
XXII – The Samana

1. The fourth oblation that he offers, he should offer,
saying: “Svaha to the samana!” Then the samana is satisfied.

2. The samana being satisfied, the mind is satisfied. The
mind being satisfied, the rain-god is satisfied. The rain-god being
satisfied, the lightning is satisfied. The lightning being satisfied, what
is under the lightning and under the rain-god is satisfied. They being
satisfied, the eater is satisfied with offspring, cattle, food, brightness
of the body and the light of Brahman.

Chapter
XXIII – The Udana

1. The fifth oblation that he offers, he should offer,
saying: “Svaha to the udana!” Then the udana is satisfied.

2. The udana being satisfied, the skin is satisfied. The
skin being satisfied, the air is satisfied. The air being satisfied, the
akasa is satisfied. The akasa being satisfied, what is under the air and
under the akasa is satisfied. They being satisfied, the eater is satisfied
with offspring, cattle, food, brightness of the body and the light of
Brahman.

Chapter
XXIV – The Glory of the Agnihotra Sacrifice

1. If, without knowing this knowledge of the Vaisvanara
Self, one offers an Agnihotra oblation, it is like an oblation offered in
dead ashes after removing the live coals.

2. But if; knowing this, one offers an Agnihotra
oblation, it is like an oblation offered in all the worlds, in all beings
and in all atmans.

3. Even as the soft fibres of the ishika reed, when
thrown into fire, are burnt, so also are burnt all the sins of one who,
knowing this, offers an Agnihotra oblation.

4. Therefore even if a man who knows this gives what is
left of his food to a chandala, he verily offers it to his Vaisvanara
Self. On this there is the following verse:

5. “As here on earth hungry children gather around
their mother, so do all beings gather around the Agnihotra sacrifice, yea
around the Agnihotra sacrifice.”


Part
Six Chapter I – The Non-Duality of the Self

1. Om. There once lived Svetaketu the grandson of Aruna.
To him his father said: “Svetaketu, lead the life of a brahmacharin;
for there is none belonging to our family, my dear, who, not having
studied the Vedas, is a brahmin only by birth.”

2-3. Svetaketu went to his teacher’s house when he was
twelve years old and studied the Vedas till he was twenty-four. Then he
returned to his father, serious, considering himself well read and
arrogant.

His father said to him: “Svetaketu, since you are
now so serious, think yourself well read and are so arrogant, have you, my
dear, ever asked for that instruction by which one hears what cannot be
heard, by which one perceives what cannot be perceived, by which one knows
what cannot be known?”

Svetaketu asked: “What is that instruction,
venerable Sir?”

4-6. “Just as, my dear, by one clod of clay all that
is made of clay is known, the modification being only a name, arising from
speech, while the truth is that all is clay;

“Just as, my dear, by one nugget of gold all that is
made of gold is known, the modification being only a name, arising from
speech, while the truth is that all is gold;

“And just as, my dear, by one pair of nail-scissors
all that is made of iron is known, the modification being only a name,
arising from speech, while the truth is that all is iron-even so, my dear,
is that instruction.”

7. “Surely those venerable men did not know that.
For if they had known it, why should they not have told it to me?
Therefore do you, venerable Sir, tell me about it.”

“So be it, my dear,” said the father.

Chapter
II – Brahman: the Cause of the Universe

1. “In the beginning, my dear, this universe was
Being (Sat) alone, one only without a second. Some say that in the
beginning this was non-being (asat) alone, one only without a second; and
from that non-being, being was born.”

2. Aruni said: “But how, indeed, could it be thus,
my dear? How could Being be born from non-being? No, my dear, it was Being
alone that existed in the beginning, one only without a second.

3. “It (Being, or Brahman) thought: ‘May I be many;
may I grow forth.’ It created fire. That fire thought: ‘May I be many; may
I grow forth.’ It created water. That is why, whenever a person is hot and
perspires, water is produced from fire (heat) alone.

4. “That water thought: ‘May I be many; may I grow
forth.’ It created food (i.e. earth). That is why, whenever it rains
anywhere, abundant food is produced. From water alone is edible food
produced.

Chapter
III – The Threefold Development

1. “Of all these living beings, there are only three
origins: those born from an egg, those born from a living being and those
born from a sprout.

2. “That Deity thought: ‘Let Me now enter into those
three deities by means of this living self and let Me then develop names
and forms.’

3. “That Deity, having thought: ‘Let Me make each of
these three tripartite,’ entered into these three deities by means of the
living self and developed names and forms.

4. “It made each of these tripartite; and how these
three deities became, each of them, tripartite, that learn from me now, my
dear.

Chapter
IV – The Threefold Development further explained

1. “The red colour of gross fire is the colour of
the original fire; the white colour of gross fire is the colour of the
original water; the black colour of gross fire is the colour of the
original earth. Thus vanishes from fire what is commonly called fire, the
modification being only a name, arising from speech, while the three
colours (forms) alone are true.

2. “The red colour of the sun is the colour of fire,
the white the colour of water, the black the colour of earth. Thus
vanishes from the sun what is commonly called the sun, the modification
being only a name, arising from speech, while the three colours alone are
true.

3. “The red colour of the moon is the colour of
fire, the white the colour of water, the black the colour of earth. Thus
vanishes from the moon what is commonly called the moon, the modification
being only a name, arising from speech, while the three colours alone are
true.

4. “The red colour of lightning is the colour of
fire, the white the colour of water, the black the colour of earth. Thus
vanishes from lightning what is commonly called lighting, the modification
being only a name, arising from speech, while the three colours alone are
true.

5. “It was just through this knowledge that the
great householders and great Vedic scholars of olden times declared: ‘No
one can now mention to us anything which we have not heard, thought of, or
known.’ They knew all from these three forms.

6-7. “Whatever, appeared red they knew to be the
colour of fire; whatever appeared white they knew to be the colour of
water; whatever appeared black they knew to be the colour of earth.

“Whatever appeared to be unknown they knew to be the
combination of these three deities (i.e. colours). Now learn from me, my
dear, how these three deities, when they reach man, become each of them
tripartite.


Chapter
V – The Threefold Nature of Food

1. “Food when eaten becomes threefold. What is
coarsest in it becomes faeces, what is medium becomes flesh and what is
subtlest becomes mind.

2. “Water when drunk becomes threefold. What is
coarsest in it becomes urine, what is medium becomes blood and what is
subtlest becomes prana.

3. “Fire when eaten becomes threefold. What is
coarsest in it becomes bone, what is medium becomes marrow and what is
subtlest becomes speech.

4. “The mind, my dear, consists of food, the prana
of water and speech of heat.”

“Please, venerable Sir, instruct me further.”

“So be it, my dear”

Chapter
VI – The Physical Nature of the Mind, the Prana and Speech

1. “That, my dear, which is the subtlest part of
curds rises, when they are churned and becomes butter.

2. “In the same manner, my dear, that which is the
subtlest part of the food that is eaten rises and becomes mind.

3. “The subtlest part of the water that is drunk
rises and becomes prana.

4. “The subtlest part of the fire that is eaten
rises and becomes speech.

5. “Thus, my dear, the mind consists of food, the
prana consists of water and speech consists of fire.”

“Please, venerable Sir, instruct me further.”

“So be it, my dear”

Chapter
VII – How the Mind consists of Food

1. “A person, my dear, consists of sixteen parts. Do
not eat any food for fifteen days, but drink as much water as you like.
Since the prana consists of water, it will not be cut off if you drink
water.”

2. Svetaketu did not eat any food for fifteen days. Then
he came to his father and said: “What, Sir, shall I recite?”

His father said: “The Rik, Yagus and Saman
verses.”

He replied: “They do not occur to me, Sir.”

3. His father said to him: “Just as, my dear, of a
great blazing fire a single coal, the size of a firefly, may be left,
which would not burn much more than that, even so, my dear, of your
sixteen parts only one part is left; and therefore with that one part you
do not remember the Vedas. Now go and eat and you will understand
me.”

4. Svetaketu ate and approached his father. Then whatever
his father asked him, he showed that he knew it.

5-6. Then his father said to him: “Just as, my dear,
of a great lighted fire a single coal the size of a firefly, if left, may
be made to blaze up again by adding grass to it and will thus burn much
more,

“Even so, my dear; of your sixteen parts only one
part was left and that, when strengthened by food, blazed up. With it you
now remember the Vedas. Therefore, my dear, the mind consists of food, the
prana consists of water and speech consists of fire.”

After that he understood what his father said, yea, he
understood it.

Chapter
VIII – Concerning Sleep, Hunger, Thirst, and Death

1. Uddalaka the son of Aruna said to his son Svetaketu:
“Learn from me, my dear, the true nature of sleep. When a person has
entered into deep sleep, as it is called, then, my dear, he becomes united
with Pure Being (Sat), he has gone to his own Self. That is why they say
he is in deep sleep (svapiti); it is because he has gone (apita) to his
own (svam).

2. “Just as a bird tied by a string to the hand of
the bird-catcher first flies in every direction and then finding no rest
anywhere, settles down at the place where it is bound, so also the mind
(i.e. the individual soul reflected in the mind), my dear, after flying in
every direction and finding no rest anywhere, settles down in the Prana
(i.e. Pure Being); for the mind (the individual soul) is fastened to the
Prana (Pure Being).

3. “Learn from me, my dear, what hunger and thirst
are. When a man is hungry, as they say, it is water that has led (i.e.
carried away) what was eaten. Therefore, just as they speak of a leader of
cows, a leader of horses, a leader of men, so do they speak of water as
the leader of food. So, my dear, know this offshoot (i.e. the body) to
have sprung forth from a cause, for it cannot be without a root.

4. “And where could its root be except in food
(earth) ? And in the same way, my dear, as food too is an offshoot, seek
for water as its root. And as water too, my dear, is an offshoot, seek for
fire as its root. And as fire too, my dear, is an offshoot, seek for Being
(Sat) as its root. Yes, all these creatures, my dear, have their root in
Being, they dwell in Being, they finally rest in Being.

5. “When a man is said to be thirsty, it is fire
that has led (i.e. carried away) what was drunk by him. Therefore as they
speak of a leader of cows, a leader of horses, a leader of men, so do they
speak of fire as the leader of water. So, my dear, know this offshoot (the
body) to have sprung forth from a cause, for it cannot be without a root.

6. “And where could its root be except in water? And
in the same way, my dear, as water is an offshoot, seek for fire as its
root. And as fire too, my dear, is an offshoot, seek for Being as its
root. Yes, my dear, all these creatures have their root in Being, they
dwell in Being, they finally rest in Being.

“And how these three deities (fire, water and
earth), on reaching a human being, become each of them tripartite has
already been said. When a person departs hence, his speech merges in his
mind, his mind in his prana, his prana in heat (fire) and the heat in the
Highest Being.

7. “Now, that which is the subtle essence-in it all
that exists has its self. That is the True. That is the Self. That thou
art, Svetaketu.”

“Please, venerable Sir, give me further
instruction,” said the son.

“So be it, my dear,” the father replied.

Chapter
IX – The Absence of Individuality in Deep Sleep

1-2. “As bees, my dear, make honey by collecting the
juices of trees located at different places and reduce them to one form,

“And as these juices have no discrimination so as to
be able to say: ‘I am the juice of this tree,’ or ‘I am the juice of that
tree’-even so, indeed, my dear, all these creatures, though they reach
Pure Being, do not know that they have reached Pure Being.

3. “Whatever these creatures are, here in this
world-a tiger, a lion, a wolf, a boar, a worm, a fly, a gnat, or a
mosquito-that they become again.

4. “Now, that which is the subtle essence-in it all
that exists has its self. That is the True. That is the Self. That thou
art, Svetaketu.”

“Please, venerable Sir, give me further
instruction,” said the son.

“So be it, my dear,” the father replied.

Chapter
X – The Absence of Particularized Consciousness in Deep Sleep

1-2. “These rivers, my dear, flow-the eastern toward
the east and the western toward the west. They arise from the sea and flow
into the sea. Just as these rivers, while they are in the sea, do not
know: ‘I am this river’ or ‘I am that river,’

“Even so, my dear, all these creatures, even though
they have come from Pure Being, do not know that they have come from Pure
Being. Whatever these creatures are, here in this world-a tiger, a lion, a
wolf a boar, a worm, a fly, a gnat, or a mosquito, that they become again.

3. “Now, that which is the subtle essence-in it all
that exists has its self. That is the True. That is the Self. That thou
art, Svetaketu.”

“Please, venerable Sir, give me further
instruction,” said the son.

“So be it, my dear,” the father replied.

Chapter
XI – The Indestructibility of the Jiva

1. “If, my dear, someone were to strike at the root
of this large tree here, it would bleed but live. If he were to strike at
the middle, it would bleed but live. If he were to strike at the top, it
would bleed but live. Pervaded by the living self, that tree stands firm,
drinking in again and again its nourishment and rejoicing.

2. “But if the life (i.e. living self) leaves one of
its branches, that branch withers; if it leaves a second, that branch
withers; if it leaves a third, that branch withers. If it leaves the whole
tree, the whole three withers.

3. “In exactly the same manner, my dear,” said
he, “know this: This body dies, bereft of the living self; but the
living self dies not.

“Now, that which is the subtle essence-in it all
that exists has its self. That is the True. That is the Self. That thou
art, Svetaketu.”

“Please, venerable Sir, give me further
instruction,” said the son.

“So be it, my dear,” the father replied.

Chapter
XII – The Birth of the Gross from the Subtle

1. “Bring me a fruit of that nyagrodha (banyan)
tree.”

“Here it is’ venerable Sir.” “Break
it.”

“It is broken, venerable Sir.”

“What do you see there?”

“These seeds, exceedingly small,

“Break one of these, my son.”

“It is broken, venerable Sir.”

“What do you see there?”

“Nothing at all, venerable Sir.”

2. The father said: “That subtle essence, my dear,
which you do not perceive there-from that very essence this great
nyagrodha arises.

Believe me, my dear.

3. “Now, that which is the subtle essence-in it all
that exists has its self. That is the True. That is the Self. That thou
art, Svetaketu.”

“Please, venerable Sir, give me further
instruction,” said the son.

“So be it, my dear,” the father replied.

Chapter
XIII – The Invisibility of an Existent Object

1. “Place this salt in water and then come to me in
the morning.”

The son did as he was told.

The father said to him: “My son, bring me the salt
which you placed in the water last night.”

Looking for it, the son did not find it, for it was
completely dissolved.

2. The father said: “My son, take a sip of water
from the surface. How is it?”

“It is salt.”

“Take a sip from the middle. How is it?”

“It is salt.”

“Take a sip from the bottom. How is it?”

“It is salt.”

“Throw it away and come to me.”

The son did as he was told, saying: “The salt was
there all the time.”

Then the father said: “Here also, my dear, in this
body you do not perceive Sat (Being); but It is indeed there.”

3. “Now, that which is the subtle essence-in it all
that exists has its self. That is the True. That is the Self That thou
art, Svetaketu.”

“Please, venerable Sir, give me further
instruction,” said the son.

“So be it, my dear,” the father replied.

Chapter
XIV – The Means of Self-Knowledge

1. “Just as someone, my dear, might lead a person,
with his eyes covered, away from the country of the Gandharas and leave
him in a place where there were no human beings; and just as that person
would turn toward the east, or the north, or the south, or the west,
shouting: ‘I have been brought here with my eyes covered, I have been left
here with my eyes covered!’

2. “And as thereupon someone might loosen the
covering and say to him: ‘Gandhara is in that direction; go that way’; and
as thereupon, having been informed and being capable of judgement, he
would, by asking his way from one village to another, arrive at last at
Gandhara-in exactly the same manner does a man who has found a teacher to
instruct him obtain the true knowledge. For him there is delay only so
long as he is not liberated from the body; then he reaches perfection.

3. “Now, that which is the subtle essence-in it all
that exists has its self. That is the True. That is the Self That thou
art, Svetaketu.”

“Please, venerable Sir, give me further
instruction,” said the son.

“So be it, my dear,” the father replied.

Chapter
XV – Ultimate Liberation

1. “Around a dying person afflicted with illness, my
dear, his relatives gather and ask: ‘Do you know me? Do you know me?’ He
knows them as long as his speech is not merged in his mind, his mind in
his prana (breath), his prana in heat (fire) and the heat in the Highest
Deity.

2. “But when his speech is merged in his mind, his
mind in his prana, his prana in heat and the heat in the Highest Deity,
then he does not know them.

3. “Now, that which is the subtle essence-in it all
that exists has its self. That is the True. That is the Self. That thou
art, Svetaketu.”

“Please, venerable Sir, give me further
instruction,” said the son.

“So be it, my dear;” the father replied.

Chapter
XVI – Liberation for the Knower of Brahman

1. “My dear, they (i.e. the police) bring a man whom
they have seized by the hand and say: ‘He has taken something, he has
committed a theft.’ When he denies it, they say: ‘Heat the axe for him.’
If he has committed the theft but denies it, then he makes himself a liar.
Being false-minded, he covers himself with falsehood, grasps the heated
axe and is burnt. Then he is killed.

2. “But if he did not commit the theft, then he
makes himself what he really is. Being true-minded, he covers himself with
truth, grasps the heated axe and is not burnt. He is released.

3. “As that truthful man is not burnt so also one
who has known Sat is not born again. Thus in That (Sat) all that exists
has its self. That is the True. That is the Self. That thou art, Svetaketu.”

Part
Seven Chapter I – Dialogue between Narada and Sanatkumara

1. Om. Narada approached Sanatkumara as a pupil and said:

“Venerable Sir, please teach me.”

Sanatkumara said to him: “Please tell me what you
already know.

Then I shall tell you what is beyond.”

2. Narada said: “Venerable Sir, I know the Rig-Veda,
the Yajur-Veda, the Sama-Veda, the Atharva-Veda as the fourth Veda, the
epics (Puranas) and ancient lore (Itihasa) as the fifth, the Veda of the
Vedas (i.e. grammar), the rules of the sacrifices by which the Manes are
gratified, the science of numbers, the science of portents, the science of
time, logic, ethics, etymology, Brahma-vidya (i.e. the science of
pronunciation, ceremonials, prosody, etc.), the science of elemental
spirits, the science of weapons, astronomy, the science of serpents and
the fine arts. All this I know, venerable Sir.

3. “But, venerable Sir, with all this I know words
only; I do not know the Self. I have heard from men like you that he who
knows the Self overcomes sorrow. I am one afflicted with sorrow. Do you,
venerable Sir, help me to cross over to the other side of sorrow.”

Sanatkumara said to him: “Whatever you have read is
only a name.

4. “Verily, a name is the Rig-Veda; so also are the
Yajur-Veda, the Sama-Veda, the Atharva-Veda as the fourth Veda, the epics
and the ancient lore as the fifth, the Veda of the Vedas, the rules of the
sacrifices by which the Manes are gratified, the science of numbers, the
science of portents, the science of time, logic, ethics, etymology,
Brahma-vidya, the science of elemental spirits, the science of weapons,
astronomy, the science of serpents and the fine arts.

“Meditate on the name.

5. “He who meditates on a name as Brahman can, of
his own free will, reach as far as the name reaches-he who meditates on a
name as Brahman.”

Narada said: “Venerable Sir, is there anything
greater than a name?”

“Of course there is something greater than a
name.” “Please tell that to me, venerable Sir.”

Chapter
II – Speech as Brahman

1. “Speech is, verily, greater than a name. Speech
makes one understand the Rig-Veda, the Yajur-Veda, the Sama-Veda, the
Atharva-Veda as the fourth, the epics and the ancient lore as the fifth,
the Veda of the Vedas, the rules of sacrifices by which the Manes are
gratified, the science of numbers, the science of portents, the science of
time, logic, ethics, etymology, Brahma-vidya, the science of elemental
spirits, the science of weapons, astronomy, the science of serpents and
the fine arts, as well as heaven, earth, air, akasa, water, fire, gods,
men, cattle, birds, herbs, trees, animals, together with worms, flies and
ants, as also righteousness and unrighteousness, the true and the false,
the good and the bad, the pleasant and the unpleasant.

“Verily, if there were no speech, neither
righteousness nor unrighteousness would be known, neither the true nor the
false, neither the pleasant nor the unpleasant.

“Speech, verily, makes us know all this. Meditate
upon speech.

2. “He who meditates on speech as Brahman can, of
his own free will, reach as far as speech reaches-he who meditates on
speech as Brahman.”

Narada said: “Venerable Sir, is there anything
greater than speech?”

“Of course there is something greater than
speech.”

“Please tell that to me, venerable Sir.”

Chapter
III – Mind as Brahman

1. “The mind is, verily, greater than speech. Just
as the closed fist holds two amalakas, or two plums, or two aksha fruits,
so does the mind hold speech and a name. For when a man thinks in his mind
that he would read the sacred hymns, then he reads them. When he thinks in
his mind that he would perform actions, then he performs them. When he
thinks in his mind that he would have sons and cattle, then he desires
them. When he thinks in his mind that he would have this world and the
other, then he desires them. Mind, indeed, is the self; mind is the world;
mind is Brahman.

“Meditate on the mind.

2. “He who meditates on mind as Brahman can, of his
own free will, reach as far as mind reaches-he who meditates on mind as
Brahman.”

Narada said: “Venerable Sir, is there anything
greater than mind?”

“Of course there is something greater than
mind.”

“Please tell that to me, venerable Sir.”

Chapter
IV – Will as Brahman

1. “Will (Samkalpa) is, verily, greater than mind.
For when a man wills, then he thinks in his mind, then he utters speech
and then he employs speech in the recital of a name. The sacred hymns are
included in a name and all sacrifices are included in the sacred hymns.

2. “Will, indeed, is the goal of all these beginning
with mind and ending in sacrifice; from will they arise and in will they
all abide. Heaven and earth willed, air and akasa willed, water and fire
willed. Through the will of heaven and earth, etc. the rain wills; through
the will of the rain, food wills; through the will of food, the pranas
will; through the will of the pranas, the sacred hymns will; through the
will of the sacred hymns, the sacrifices will; through the will of the
sacrifices, the world wills; through the will of the world, everything
wills. Such is will.

Meditate on will.

3. “He who meditates on will as Brahman can, of his
own free will, reach as far as will reaches-he who meditates on will as
Brahman.”

Narada said: “Venerable Sir, is there anything
greater than will?”

“Of course there is something greater than
will.”

“Please tell that to me, venerable Sir.”

Chapter
V – Consideration as Brahman

1. “Consideration (Chitta) is, verily, greater than
will. For when a man considers, then he wills, then he thinks in his mind,
then he utters speech, then he engages speech in the recitation of a name.
The sacred hymns are included in a name and all sacrifices are included in
the sacred hymns.

2. “Consideration is, indeed, the goal of all these
beginning with mind and ending in sacrifice; from consideration they arise
and in consideration they all abide. Therefore if a person is without
consideration, even though he possesses much knowledge, people say of him
that he is nothing and whatever he knows is useless; for if he were really
learned, he would not be so inconsiderate. But if a person is considerate,
though he knows but little, to him people are eager to listen.
Consideration, indeed, is the goal of all these; consideration is the
self; consideration is the support.

Meditate on consideration.

3. “He who meditates on consideration as Brahman,
he, being permanent, firm and undistressed, obtains the worlds which are
permanent, firm and undistressed; he can, of his own free win, reach as
far as consideration reaches-he who meditates on consideration as
Brahman.”

Narada said: “Venerable Sir, is there anything
greater than consideration?”

“Of course there is something greater than
consideration.”

“Please tell that to me, venerable Sir.”

Chapter
VI – Meditation as Brahman

1. “Meditation (Dhyana) is, verily, greater than
consideration. Earth meditates, as it were. The mid-region meditates, as
it were. Heaven meditates, as it were. The waters meditate, as it were.
The mountains meditate, as it were. The gods meditate, as it were. Men
meditate, as it were. Therefore he who, among men, attains greatness here
on earth seems to have obtained a share of meditation. Thus while small
people are quarrelsome, abusive and slandering, great men appear to have
obtained a share of meditation. Meditate on meditation.

2. “He who meditates on meditation as Brahman, can,
of his own free will, reach as far as meditation reaches-he who meditates
on meditation as Brahman.”

Narada said: “Venerable Sir, is there anything
greater than meditation?”

“Of course there is something greater than
meditation.”

“Please tell that to me, venerable Sir.”

Chapter
VII – Understanding as Brahman

1. “Understanding is, verily, greater than
meditation. Understanding makes one understand the Rig-Veda, the
Yajur-Veda, the Sama-Veda, the Atharva-Veda as the fourth, the epics and
the ancient lore as the fifth, the Veda of the Vedas, the rules of
sacrifices by which the Manes are gratified, the science of numbers, the
science of portents, the science of time, logic, ethics, etymology,
Brahma-vidya, the science of elemental spirits, the science of weapons,
astronomy, the science of serpents and the fine arts; heaven, earth, air,
water, fire, gods, men, cattle, birds, herbs, trees; animals, together
with worms, flies and ants; and also righteousness and unrighteousness,
the true and the false, the good and the bad, the pleasant and the
unpleasant, food and taste, this world and yonder world. Meditate on
understanding.

2. “He who meditates on understanding as Brahman
attains the worlds of understanding and knowledge and can, of his own free
will, reach as far as understanding reaches-he who meditates on
understanding as Brahman.”

Narada said: “Venerable Sir, is there anything
greater than understanding?”

“Of course there is something greater than
understanding.”

“Please tell that to me, venerable Sir.”

Chapter
VIII – Strength as Brahman

1. “Strength is, verily, greater than understanding.
One strong man causes a hundred men of understanding to tremble. When a
man is strong he can rise. If he rises he can attend on the teachers. If
he attends on them he can become their intimate companion as a pupil. If
he is their intimate companion he can watch their conduct, listen to their
instruction, reflect on what he hears, become convinced of what he
reflects on, act and enjoy the result of action. By strength the earth
stands firm, by strength the mid-region, by strength heaven, by strength
the mountains, by strength the gods and men, by strength cattle and birds,
herbs and trees and animals, together with worms, flies and ants, by
strength the world stands firm. Meditate upon strength.”

2. “He who meditates on strength as Brahman can, of
his own free will, reach as far as strength reaches-he who meditates on
strength as Brahman.”

Narada said: “Venerable Sir, is there anything
greater than strength?”

“Of course there is something greater than
strength.”

“Please tell that to me, venerable Sir.”

Chapter
IX – Food as Brahman

1. “Food is, verily, greater than strength.
Therefore if a man abstains from food for ten days, even though he might
live, yet he would not be able to see, hear, reflect, become convinced,
act, or enjoy the result. But when he obtains food, he is able to see,
hear, reflect, become convinced, act and enjoy the result.

2. “He who meditates on food as Brahman obtains the
world rich in food and drink; he can, of his own free will, reach as far
as food reaches-he who meditates on food as Brahman.”

Narada said: “Venerable Sir, is there anything
greater than food?”

“Of course there is something greater than
food.”

“Please tell that to me, venerable Sir.”

Chapter
X – Water as Brahman

1. “Water is, verily, greater than food. Therefore
if there is not sufficient rain, then living creatures are afflicted with
the thought that there will be less food. But if there is sufficient rain,
then living creatures rejoice in the thought that there will be much food.
It is water that assumes the form of this earth, this mid-region, this
heaven, these mountains, these gods and men, cattle and birds, herbs and
trees and animals, together with worms, flies and ants. Water indeed is
all these forms. Meditate on water.

2. “He who meditates on water as Brahman obtains all
his desires and becomes satisfied; he can, of his own free will, reach as
far as water reaches-he who meditates on water as Brahman.”

Narada said: “Venerable Sir, is there anything
greater than water?”

“Of course there is something greater than
water.”

“Please tell that to me, venerable Sir.”

Chapter
XI – Fire as Brahman

1. “Fire is, verily, greater than water. For, having
seized the air, it warms the akasa. Then people say: ‘It is hot, it burns;
it will rain.’ Thus does fire first manifest itself and then create water.
Furthermore, thunderclaps roll with lightning upward and across the sky.
Then people say: ‘There is lightning, there is thunder; it will rain.’
Here also does fire first manifest itself and then create water. Meditate
on fire.

2. “He who meditates on fire as Brahman becomes
radiant himself and obtains radiant worlds, full of light and free from
darkness; he can, of his own free will, reach as far as fire reaches-he
who meditates on fire as Brahman.”

Narada said: “Venerable Sir, is there anything
greater than fire?”

“Of course there is something greater than
fire.”

“Please tell that to me, Venerable Sir.”

Chapter
XII – The Akasa as Brahman

1. “The akasa is, verily, greater than fire. For in
the akasa exist both the sun and the moon, lightning, stars and fire. It
is through the akasa that a person calls another; it is through the akasa
that the other hears; it is through the akasa that the person hears back.
In the akasa we rejoice when we are together and in the akasa we rejoice
not when we are separated. In the akasa everything is born and toward the
akasa all things grow. Meditate upon the akasa.

2. “He who meditates on the akasa as Brahman obtains
the worlds extending far and wide, luminous, free from pain and spacious;
he can, of his own free will, reach as far as the akasa reaches-he who
meditates on the akasa as Brahman.”

Narada said: “Venerable Sir, is there anything
greater than the akasa?”

“Of course there is something greater than the akasa.”

“Please tell that to me, venerable Sir.”

Chapter
XIII – Memory as Brahman

1. “Memory is, verily, greater than the akasa.
Therefore even when many people assemble, if they had no memory they would
not hear anyone at all, they would not think, they would not understand.
But surely, if they had memory, they would hear, think and understand.
Through memory one knows one’s sons, through memory one’s cattle. Meditate
on memory.

2. “He who meditates on memory as Brahman can, of
his own free will, reach as far as memory reaches-he who meditates on
memory as Brahman.”

Narada said: “Venerable Sir, is there anything
greater than memory?”

“Of course there is something greater than
memory.”

“Please tell that to me, venerable Sir.”

Chapter
XIV – Hope as Brahman

1. “Hope is, verily, greater than memory. Kindled by
hope, a person endowed with memory reads the sacred hymns, performs
sacrifices, desires sons and cattle; desires this world and the other.
Meditate on hope.

2. “He who meditates on hope as Brahman-all his
desires are fulfilled through hope, his prayers are not in vain; he can,
of his own free will, reach as far as hope reaches-he who meditates on
hope as Brahman.”

Narada said: “Venerable Sir, is there anything
greater than hope?”

“Of course there is something greater than
hope.”

“Please tell that to me, venerable Sir.”

Chapter
XV – The Prana as Brahman

1. “The prana is, verily, greater than hope. As the
spokes of a wheel are fastened to the nave, so are all these beginning
with the name and ending with hope fastened to the prana. The prana moves
by the prana. The prana gives the prana to the prana. The prana is the
father, the prana is the mother, the prana is the brother, the prana is
the sister, the prana is the teacher, the prana is the brahmin.

2. “If one says something unbecoming to a father,
mother, brother, sister, teacher, or brahmin, then people say: ‘Shame on
you! Verily, you are a slayer of your father, a slayer of your mother, a
slayer of your brother, a slayer of your sister, a slayer of your teacher,
a slayer of a brahmin.’

3. “But if; when the prana has departed from them,
one shoves them together with a poker and burns every bit of them, no one
would say: ‘You are a slayer of your father, a slayer of your mother, a
slayer of your brother, a slayer of your sister, a slayer of your teacher,
a slayer of a brahmin.”

4. “The prana, verily, is all this. He (i.e. the
knower of the prana) who sees this, reflects on this, is convinced of
this, becomes an ativadi (superior speaker). If people say to such a man:
‘You are an ativadi,’ he may say: ‘Yes, I am an ativadi’; he need not deny
it.”

Chapter
XVI – The Knowledge of the Truth

1. “But in reality he is an ativadi who has become
an ativadi by the knowledge of the True.”

“May I, venerable Sir, become an ativadi by the
knowledge of the True.”

“But one should desire to know the True.”

“Venerable Sir, I desire to know the True.”

Chapter
XVII – Truth depends upon Understanding

1. Sanatkumara said: “When one understands the True,
only then does one declare the True. One who does not understand the True
does not declare It. Only one who understands It declares the True. One
must desire to understand this understanding.”

“Venerable Sir, I desire to understand.”

Chapter
XVIII – Understanding depends upon Reflection

1. “When one reflects, only then does one
understand. One Who does not reflect does not understand. Only one who
reflects understands. One must desire to understand this reflection.”

“Venerable Sir, I desire to understand
reflection.”

Chapter
XIX – Reflection depends upon Faith

1. “When one has faith, only then does one reflect.
One who does not have faith does not reflect. Only one who has faith
reflects. One must desire to understand faith.”

“Venerable Sir, I desire to understand faith.”

Chapter
XX – Faith depends upon Single-Mindedness

1. “When one is single-minded in one’s devotion to
the teacher, only then does one have faith. One who does not have
single-mindedness does not have faith. Only one who has single-mindedness
has faith. One must desire to understand single-mindedness.”

“Venerable Sir, I desire to understand
single-mindedness.”

Chapter
XXI – Single-Mindedness depends upon Concentration

1. “When one performs one’s duties (i.e. practises
concentration), only then does one have single-mindedness. One who does
not perform his duties does not have single-mindedness. Only one who
performs his duties has single-mindedness. One must desire to understand
the performance of duties.”

“Venerable Sir, I desire to understand the
performance of duties.”

Chapter
XXII – Concentration depends upon Bliss

1. “When one obtains bliss, only then does one
perform one’s duties. One who does not obtain bliss does not perform his
duties. Only one who obtains bliss performs his duties. One must desire to
understand bliss.”

“Venerable Sir, I desire to understand bliss.”

Chapter
XXIII – The Infinite is Bliss

1. “The infinite is bliss. There is no bliss in
anything finite. Only the Infinite is bliss. One must desire to understand
the Infinite.”

“Venerable Sir, I desire to understand the
Infinite.”

Chapter
XXIV – The Infinite and the Finite

1. “Where one sees nothing else, hears nothing else,
understands nothing else-that is the Infinite. Where one sees something
else, hears something else, understands something else-that is the finite.
The Infinite is immortal, the finite mortal.”

“Venerable Sir, in what does the Infinite find Its
support?”

“In Its own greatness-or not even in
greatness.”

2. “Here on earth people describe cows and horses,
elephants and gold, slaves and wives, fields and houses, as ‘greatness.’ I
do not mean this,” he said, “for in such cases one thing finds
its support in another. But what I say is:

Chapter
XXV – Instruction about the Infinite

1. “That infinite, indeed, is below. It is above. It
is behind. It is before. It is to the south. It is to the north. The
Infinite, indeed, is all this.

“Next follows the instruction about the Infinite
with reference to ‘I’:

I, indeed, am below. I am above. I am behind. I am
before. I am to the south. I am to the north. I am, indeed, all this.

2. “Next follows the instruction about the Infinite
with reference to the Self: The Self indeed, is below. It is above. It is
behind. It is before. It is to the south. It is to the north. The Self,
indeed, is all this.

“Verily, he who sees this, reflects on this and
understands this delights in the Self sports with the Self, rejoices in
the Self revels in the Self. Even while living in the body he becomes a
self-ruler. He wields unlimited freedom in all the worlds.

”But those who think differently from this have others
for their rulers they live in perishable worlds. They have no freedom in
all the worlds.”

Chapter
XXVI – Self-knowledge

1. “For him who sees this, reflects on this and
understands this, the prana springs from the Self, hope springs from the
Self, memory springs from the Self, the akasa springs from the Self, fire
springs from the Self; water springs from the Self; appearance and
disappearance spring from the Self, food springs from the Self, strength
springs from the Self; understanding springs from the Self, meditation
springs from the Self, consideration springs from the Self, will springs
from the Self; mind springs from the Self speech springs from the Self,
the name springs from the Self the sacred hymns spring from the Self the
sacrifices spring from the Self-ay, all this springs from the Self.”

2. “On this there is the following verse:

“‘The knower of Truth does not see death or disease
or sorrow. The knower of Truth sees everything and obtains everything
everywhere.’

“He (the knower) is one before the creation, becomes
three, becomes five, becomes seven, becomes nine; then again he is called
eleven, one hundred and ten and one thousand and twenty.

“Now is described the discipline for inner
purification by which Self-Knowledge is attained: When the food is pure,
the mind becomes pure. When the mind is pure the memory becomes firm. When
the memory is firm all ties are loosened.”

The venerable Sanatkumara showed Narada, after his
blemishes had been wiped out, the other side of darkness. They call
Sanatkumara Skanda, yea, Skanda they call him.

Part
Eight Chapter I – Brahman in the Heart

1. Om. There is in this city of Brahman an abode, the
small lotus of the heart; within it is a small akasa. Now what exists
within that small akasa, that is to be sought after, that is what one
should desire to understand.

2-3. If they should say to him: “Now, with regard to
the abode, the small lotus, in this city of Brahman and the small akasa
within it-what is there in it that is to be sought after and what is there
that one should desire to understand?”

Then he (the teacher) should say: “As far as,
verily, this great akasa extends, so far extends the akasa within the
heart. Both heaven and earth are contained within it, both fire and air,
both sun and moon, both lightning and stars; and whatever belongs to him
(i.e. the embodied creature) in this world and whatever does not, all that
is contained within it (i.e. the akasa in the heart).”

4. If they (the pupils) should say: “If everything
that exists-all beings and all desires-is contained in this city of
Brahman, then what is left of it when old age overcomes it or when it
perishes?”

5. Then he (the teacher) should say: “With the old
age of the body, That (i.e. Brahman, described as the akasa in the heart)
does not age; with the death of the body, That does not die. That Brahman
and not the body is the real city of Brahman. In It all desires are
contained. It is the Self-free from sin, free from old age, free from
death, free from grief free from hunger, free from thirst; Its desires
come true, Its thoughts come true. Just as, here on earth, people follow
as they are commanded by a leader and depend upon whatever objects they
desire, be it a country or a piece of land so also those who are ignorant
of the Self depend upon other objects and experience the result of their
good and evil deeds.

6. “And just as, here on earth, whatever is earned
through work perishes, so does the next world, won by virtuous deeds,
perish. Those who depart hence without having realized the Self and these
true desires-for them there is no freedom in all the worlds. But those who
depart hence after having realized the Self and these true desires-for
them there is freedom in all the worlds.

Chapter
II – The Fulfilment of Desires through Self-Knowledge

1. “If he desires the World of the Manes, by his
mere thought the Manes come to him. Having obtained the world of the Manes
he is happy.

2. “And if he desires the world of the mothers, by
his mere thought the mothers come to him. Having obtained the world of the
mothers, he is happy.

3. “And if he desires the world of the brothers, by
his mere thought the brothers come to him. Having obtained the world of
the brothers, he is happy.

4. “And if he desires the world of the sisters, by
his mere thought the sisters come to him. Having obtained the world of the
sisters, he is happy.

5. “And if he desires the world of the friends, by
his mere thought the friends come to him. Having obtained the world of the
friends, he is happy.

6. “And if he desires the world of perfumes and
garlands, by his mere thought perfumes and garlands come to him. Having
obtained the world of perfumes and garlands, he is happy.

7. “And if he desires the world of food and drink,
by his mere thought food and drink come to him. Having obtained the world
of food and drink, he is happy.

8. “And if he desires the world of song and music,
by his mere thought song and music come to him. Having obtained the world
of song and music, he is happy.

9. “And if he desires the world of women, by his
mere thought women come to him. Having obtained the world of women, he is
happy.

10. “Whatever country he longs for, whatever objects
he desires, by his mere thought all these come to him. Having obtained
them, he is happy.

Chapter
III – The Serene Self and Satya Brahman

1. “These true desires are covered by what is false.
Though they exist always, yet they have a covering which is false. Thus,
whosoever belonging to the embodied creature has departed from this life,
him he cannot see in this world with his eyes.

2. “Those of his fellows who belong to him here and
those who are dead and whatever else there is which he wishes for and does
not obtain-he finds all that by going in there (i.e. into his own Self).
For there, indeed, lie those true desires of his, covered by what is
false.

“As people who do not know the spot where a treasure
of gold has been hidden somewhere in the earth, walk over it again and
again without finding it, so all these creatures day after day go into the
World of Brahman and yet do not find it, because they are carried away by
untruth.

3. “That Self abides in the heart. The etymological
explanation of heart is this: This one (ayam) is in the heart (hridi);
therefore It is called the heart (hridayam). He who knows this goes every
day in deep sleep to Heaven (i.e. Brahman, dwelling in the heart).

4. “Now, this serene being, after rising from this
physical body and attaining the Highest Light, reaches his own true form.
This is the Self.” Thus he (i.e. the teacher, questioned by his
pupils) spoke. Continuing, he said: “This is the immortal, the
fearless. This is Brahman. And of this Brahman the name is Satyam, the
True.”

5. This name Satyam consists of three syllables: Sat, ti
and yam. That which is Sat signifies the Immortal; and that which is ti is
the mortal; and yam binds them both. Because this syllable binds both,
therefore it is called yam. He who knows this goes every day in deep sleep
to Heaven (i.e. Brahman, dwelling in the heart).


Chapter
IV – Brahman as a Dam

1. The self is a dam, a separating boundary, for keeping
these worlds apart. This dam is not passed by day and night, by old age,
death and grief, or by good and evil deeds. All evils turn back from It,
for the World of Brahman is free from all evil.

2. Therefore, having reached this dam, he who is blind
ceases to be blind, he who is miserable ceases to be miserable, he who is
afflicted with disease ceases to be afflicted. Therefore, having reached
this dam, the night becomes day; for the World of Brahman is lighted once
for all.

3.

That World of Brahman belongs to those who realize It by
means of continence (brahmacharya)-for them there is freedom in all the
worlds.

Chapter
V – Continence

1. Now, what people call yajna (sacrifice), that is
really continence. For he who knows Brahman obtains that World of Brahman,
which others obtain through sacrifice, by means of continence.

What people call ishta (worship), that is really
continence. For having desired (ishtva) the Knowledge of the Self; by
means of continence one realizes the Self.

2. Now, what people call the Satrayana sacrifice, that is
really continence. For by means of continence one obtains from the True
(Sat) the safety (trana) of the self.

What people call the vow of silence (mauna), that is
really continence. For after knowing the Self from the scriptures one
meditates (manute) on It.

3. Now, what people call the vow of fasting (anasakayana),
that is really continence. For that Self does not perish (na nasyati)
which one realizes by means of continence.

4. The World of Brahman belongs to those who obtain by
means of continence the seas Ara and Nya in the World of Brahman. For them
there is freedom in all the worlds.

Chapter
VI – The Course after Death for the Illumined

1. Now, those arteries of the heart are filled with the
essences of brown, white, blue, yellow and red liquid substances. Verily,
the sun yonder is brown, it is white, it is blue, it is yellow, it is red.

2. As a long highway runs between two villages, this one
and that yonder, so do the rays of the sun go to both worlds, this one and
that yonder. They start from yonder sun and enter into these arteries;
they start from these arteries and enter into yonder sun.

3. When a man is asleep, with the senses withdrawn and
serene and sees no dream, then he has entered into these arteries. Then no
evil touches him, for he has obtained the light of the sun.

4. And when he becomes weak, then those sitting around
him say: “Do you know me? Do you know me?” As long as he has not
departed from this body, he knows them.

5. When he departs from the body if he is a mere
ritualist and ignorant of Brahman he then goes upward by these rays toward
the worlds which he has gained by his meritorious work. Or if he is a
knower of the doctrines of the akasa in the lotus of the heart, he then
meditates on Om and thus secures entrance into Brahmaloka. Or if he is
ignorant he attains lower bodies. The knower attains the solar orb as
quickly as one directs one’s mind from one object to another. This indeed
is the door to the World of Brahman for those who know; for the ignorant
it is closed.

6. On this there is the following verse:

“There are one hundred and one arteries of the
heart, one of which pierces the crown of the head. Going upward by it, a
man at death attains immortality. Other arteries, going in different
directions, only serve as channels for his departing from the body, yea,
only serve as channels for his departing from the body.”

Chapter
VII – The Person in the Eye

1. Prajapati said: “The Self which is free from sin,
free from old age, free from death, free from grief, free from hunger,
free from thirst, whose desires come true and whose thoughts come
true-That it is which should be searched out, That it is which one should
desire to understand. He who has known this Self from the scriptures and a
teacher and understood It obtains all the worlds and all desires.

2. The devas (gods) and asuras (demons) both heard these
words and said: “Well, let us search out this Self by searching out
which one obtains all the worlds and all desires.”

Indra, among the gods, went forth and Virochana, among
the demons. Without communicating with each other, the two came into the
presence of Prajapati, fuel in hand.

3. They dwelt there for thirty-two years, practising
brahmacharya. Then Prajapati said to them: “For what purpose have you
both been living here?”

They said: “A saying of yours is being repeated by
learned people: ‘The Self which is free from sin, free from old age, free
from death, free from grief, free from hunger, free from thirst, whose
desires come true and whose thoughts come true-That it is which should be
searched out, That it is which one should desire to understand. He who has
known this Self and understood It obtains all the worlds and all desires.’
Now, we both have dwelt here because we desire that Self.”

4. Prajapati said to them: “The person that is seen
in the eye-that is the Self.” He further said: “This is
immortal, fearless. This is Brahman.”

They asked: “Venerable Sir, he who is perceived in
the water and he who is perceived in a mirror-which of these is he?”

Prajapati replied: “The same one, indeed, is
perceived in all these.”

Chapter
VIII – The Doctrine of the Demons

1. Prajapati said: “Look at yourself in a pan of
water and then what you do not understand of the Self come and tell
me.”

They cast their glance in a pan of water. Then Prajapati
said to them:

“What do you see?”

They said: “Venerable Sir, we see the entire self
even to the very hairs and nails, a veritable picture.”

2. Prajapati said to them: “After you have well
adorned yourselves with ornaments, put on your best clothes and cleansed
yourselves, look into the pan of water.”

After having adorned themselves well, put on their best
clothes and cleansed themselves, they looked into the pan of water.

“What do you see?” asked Prajapati.

3. They said: “Just as we ourselves are well
adorned, well dressed and clean, so, venerable Sir, are these two
reflections well adorned, well dressed and clean.”

Prajapati said: “This is the Self, this is immortal,
fearless. This is Brahman.”

They both went away satisfied in heart.

4. Prajapati saw them going and said: “They are both
going away without having known and without having realized the Self. And
whoever of these, whether gods or demons, follow this doctrine shall
perish.”

Virochana, satisfied in heart, went to the demons and
preached this doctrine (Upanishad) to them: “The self (i.e. body)
alone is to be worshipped here on earth, the self (i.e. body) alone is to
be served. It is only by worshipping the self here and by serving the self
that one gains both worlds-this and the next.”

5. Therefore even today they say of one who does not
practise charity, who has no faith and who does not perform sacrifices:
“He is verily a demon”; for such is the doctrine of the demons.
The demons deck the bodies of the dead with garlands and perfume, with
raiment and with ornaments, for they think that thus they will win the
world beyond.

Chapter
IX – The Shadow Self is Perishable

1. But Indra, even before he had reached the gods, saw
this difficulty: “As this reflection in the water is well adorned
when the body is well adorned, well dressed when the body is well dressed,
clean when the body is clean, so this reflection in the water will be
blind if the body is blind, one-eyed if the body is one-eyed, crippled if
the body is crippled and will perish if the body perishes.

2. “I do not see any good in this doctrine.” He
returned with fuel in hand.

To him Prajapati said: “Well, Indra, you went away
with Virochana, satisfied in heart; now for what purpose have you come
back?”

He (Indra) said: “Venerable Sir, as this reflection
in the water is well adorned when the body is well adorned, well dressed
when the body is well dressed, clean when the body is clean, so this
reflection in the water will be blind if the body is blind, one-eyed if
the body is one-eyed, crippled if the body is crippled and will perish if
the body perishes. Therefore I do not see any good in this doctrine.”

3. “So it is Indra,” replied Prajapati. “I
shall explain the Self to you further. Live with me another thirty-two
years.”

He lived with Prajapati another thirty-two years. Then
Prajapati said to Indra:

Chapter
X – The Dream Self

1-2. “He who moves about, exalted, in dreams-this is
the Self, this is immortal, fearless. This is Brahman.”

Then Indra went away satisfied in heart. But even before
he had reached the gods, he saw this difficulty: “Although this dream
self is not blind even if the body is blind, nor do its eyes and nose run
when the eyes and nose of the body run; although this self is not affected
by the defects of the body,

“Nor killed when it (the body) is killed, nor
one-eyed when it is one-eyed-yet they kill it (the dream self), as it
were; they chase it, as it were. It becomes conscious of pain, as it were;
it weeps, as it were. I do not see any good in this doctrine.”

3-4. He returned with fuel in hand. To him Prajapati
said: “Well, Indra, you went away satisfied in heart; now for what
purpose have you come back?”

He (Indra) said: “Venerable Sir, although this dream
self is not blind even if the body is blind, nor do its eyes and nose run
when the eyes and nose of the body run; although this self is not affected
by the defects of the body,

“Nor killed when it (the body) is killed, nor
one-eyed when it is one-eyed-yet they kill it (the dream self), as it
were; they chase it, as it were. It becomes conscious of pain, as it were;
it weeps, as it were. I do not see any good in this.”

“So it is, Indra,” replied Prajapati. “I
shall explain the Self further to you. Live with me another thirty-two
years.”

He lived with Prajapati another thirty-two years. Then
Prajapati said to Indra:

Chapter
XI – The Self in Dreamless Sleep

1. “When a man is asleep, with senses withdrawn and
serene and sees no dream-that is the Self. This is immortal, fearless.
This is Brahman.”

Then Indra went away satisfied in heart. But even before
he had reached the gods, he saw this difficulty: “In truth it (i.e.
the self in dreamless sleep) does not know itself as ‘I am it,’ nor these
other creatures. It has therefore reached in dreamless sleep utter
annihilation, as it were. I do not see any good in this.”

2. He returned with fuel in hand. To him Prajapati said:
“Well, Indra, you went away satisfied in heart; now for what purpose
have you come back?”

He (Indra) said: “Venerable Sir, in truth it (i.e.
the self in dreamless sleep) does not know itself as ‘I am it,’ nor these
other creatures. It has therefore reached utter annihilation, as it were.
I do not see any good in this.”

3. “So it is, Indra,” replied Prajapati.
“I shall explain the Self further to you and nothing else. Live with
me another five years.”

Indra lived with Prajapati another five years. This made
in all one hundred and one years. Therefore people say that Indra lived
with Prajapati as a brahmacharin one hundred and one years.

Then Prajapati said to him:

Chapter
XII – The Incorporeal Self

1. “O Indra, this body is mortal, always held by
death. It is the abode of the Self which is immortal and incorporeal. The
embodied self is the victim of pleasure and pain. So long as one is
identified with the body, there is no cessation of pleasure and pain. But
neither pleasure nor pain touches one who is not identified with the body.

2-3. “The wind is without body; the cloud, lightning
and thunder are without body. Now, as these, arising from yonder akasa and
reaching the highest light, appear in their own forms,

“So does this serene Being, arising from this body
and reaching the Highest Light, appear in His own form. In that state He
is the Highest Person. There He moves about, laughing, playing,
rejoicing-be it with women, chariots, or relatives, never thinking of the
body into which he was born.

“As an animal is attached to a cart, so is the prana
(i.e. the conscious self) attached to the body.

4. “When the person in the eye resides in the body,
he resides where the organ of sight has entered into the akasa (i.e. the
pupil of the eye); the eye is the instrument of seeing. He who is aware of
the thought: ‘Let me smell this,’ he is the Self; the nose is the
instrument of smelling. He who is aware of the thought: ‘Let me speak,’ he
is the Self; the tongue is the instrument of speaking. He who is aware of
the thought: ‘Let me hear,’ he is the Self; the ear is the instrument of
hearing.

5. “He who is aware of the thought: ‘Let me think
this,’ he is the Self; the mind is his divine eye. He, the Self sees all
these desires in the World of Brahman through the divine eye, the mind and
rejoices.

6. “The gods meditate on that Self. Therefore all
worlds belong to them and all desires. He who knows that Self and
understands It obtains all worlds and all desires.” Thus said
Prajapati, yea, thus said Prajapati.


Chapter
XIII – A Mantra for Meditation and Repetition

1. From the dark I come to the variegated; from the
variegated I come to the Dark. Shaking off evil as a horse shakes dust
from its hair, freeing myself from the body as the moon frees itself from
the mouth of Rahu, I fulfil all ends and obtain the uncreated World of
Brahman.

Chapter
XIV – The Prayer of a Seeker of Eternal Life

1. That which is called the akasa is the revealer of
names and forms.

That within which these names and forms exist is, verily,
Brahman. That is the Immortal; that is the Self.

Now is stated a mantra: “I come to the assembly, the
palace of Prajapati. I am the glory of the brahmins, the glory of the
kings, the glory of the vaisyas. I wish to obtain that glory. I am the
glory of glories. May I never go to the red and toothless, all-devouring,
slippery place, yea, may I never go to it.”

Chapter
XV – The Attainment of Brahmaloka

1. Brahma told this knowledge of the Self to Prajapati (Kasyapa),
Prajapati to Manu, Manu to mankind. He who has studied the Vedas at the
house of a teacher, according to the prescribed rules, during the time
left after the performance of his duties to the teacher; he who, after
leaving the teacher’s house, has settled down into a householder’s life
and continued the study of the Vedas in a sacred spot and made others
(i.e. his sons and disciples) virtuous; he who has withdrawn all the
sense-organs into the Self; he who has not given pain to any creature
except as approved by the scriptures-he who conducts himself thus, all
through his life, reaches the World of Brahman after death and does not
return, yea, does not return.

The
Peace Chant

Om. May the different limbs of my body, my tongue, prana,
eyes, ears and my strength and also all the other sense-organs be
nourished! All, indeed, is Brahman, as is declared in the Upanishads. May
I never deny Brahman! May Brahman never deny me! May there never be denial
on my part! May all the virtues described in the Upanishads belong to me,
who am devoted to Atman! Yea, may they all belong to me!

Om. Peace! Peace! Peace!

 

 

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Om Mantra Meditation CHANTING DIVINE Poweful Meditation Focus Concentrate ?For more relaxation and meditation music please subscribe my channel: http://bit.l... http://www.youtube.com/v/cP8mS5v61yM?version=3&f=videos&app=youtube_gdata
Thumbnail Guided Meditation, Calm, Relax, Focus, Quiet Mind, No Thought
in cia, Consciousness, ESP, meditation, mind, People & Blogs, spiritual, spirituality
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Guided Meditation, Calm, Relax, Focus, Quiet Mind, No Thought, Now, Present http://WisdomOfSource.com Short, relaxing guided meditation especially for those ... http://www.youtube.com/v/kvyYgE1TG2Q?version=3&f=videos&app=youtube_gdata Here is the original post: Guided Meditation, Calm, Relax, Focus, Quiet Mind, No Thought
Thumbnail Vipassana – Thinking Process Meditation (30′)
in Ching, Education, meditation, spiritual, spirituality, Zen
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A guided vipassana meditation, watching the process of thinking rather than getting involved with the content of thoughts. http://www.youtube.com/v/ch-3i3ZXGEg?version=3&f=videos&app=youtube_gdata Original post: Vipassana - Thinking Process Meditation (30')
the-shoes-of-the-fisherman.jpg The Shoes of the Fisherman
in body, Consciousness, divine, meditate, meditation, mind, Music, peace, relaxation, Relaxing, spiritual
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All eyes are focused on the Vatican, hoping to see the traditional puffs of white smoke that signal the selection of the next Pope. But this time, much more is at stake. The new pontiff may be the only person who can bring peace to a world hovering on the… ∞
Meditation-Brain Meditation and the Brain | SUPER BRAIN with Rudy Tanzi & Deepak Chopra
in age, book, brain, cia, end, Full, health, healthy, Howto & Style, insight, low, meditation, order, project, rain, ritual, Shows, spirit, spiritual, spirituality, Uncategorized, video, way, world
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To learn more about SUPER BRAIN and read the book, click here: bit.ly Description: How does meditation affect your brain?* SUPER BRAIN is a manual for relating to the brain in a revolutionary new way. Learn how to use your brain as a gateway for achieving health, happiness, and spiritual… ∞
sirius.jpg Sirius
in body, Consciousness, divine, meditate, meditation, mind, Music, peace, relaxation, Relaxing, spiritual
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We are not alone in the Universe... Nor here on Planet Earth. The Earth has been visited by advanced Inter-Stellar Civilizations that can travel through other dimensions faster than the speed of light. They use energy propulsion systems that can bring us to a new era. Humans have also developed… ∞
Thumbnail 3 Hours Long Tibetan Singing Bowl Meditation Chakra Healing | Tone G# Music | Throat Chakra
in being, light, meditation, Music, relaxation, spiritual, spirituality, state
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Singing bowls produce sounds which invoke a deep state of relaxation which naturally assists one in entering into meditation, the ultimate goal being enlight... http://www.youtube.com/v/tftd3VADEc8?version=3&f=videos&app=youtube_gdata Original post: 3 Hours Long Tibetan Singing Bowl Meditation Chakra Healing | Tone G# Music | Throat Chakra
the-good-dinosaur.jpg The Good Dinosaur
in body, Consciousness, divine, meditate, meditation, mind, Music, peace, relaxation, Relaxing, spiritual
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From Disney•Pixar comes a hilariously heartwarming adventure about the power of confronting and overcoming your fears and discovering who you're meant to be. In this epic journey into the world of dinosaurs, an apatosaurus named Arlo makes an unlikely human friend. While traveling through a harsh and mysterious landscape, Arlo… ∞
Thumbnail Zen Garden – Cherry Blossoms, Relaxation & Meditation – 50 minutes
in meditation, Music, relaxation, Travel & Events, Uncategorized, Zen
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Zen Garden - Cherry Blossoms Relaxation & Meditation Directed by Milos Kuhlman Music by Zenpurity Available on DVD at Amazon.com http://www.youtube.com/v/l_YSyUpf8Ec?version=3&f=videos&app=youtube_gdata The rest is here: Zen Garden - Cherry Blossoms, Relaxation & Meditation - 50 minutes
a-survey-of-open-space.jpg A Survey of Open Space
in body, Consciousness, divine, meditate, meditation, mind, Music, peace, relaxation, Relaxing, spiritual
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A pair of urbanites embark on a 4000-mile bicycle ride in search of the last wild place in America; to their dismay they find it. Set in the wake of America's great western expansion, the film is a portrait of bike touring and a meditation on wilderness. source
Thumbnail Visualization Techniques – A Meditation to Achieve Your Dreams
in Consciousness, experience, Howto & Style, meditation, tech, technique
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Learn more visualization techniques at http://www.jonathanparker.org - Jonathan Parker leads a guided visualization meditation to help you "experience" the f... http://www.youtube.com/v/LpY5dUnYPH0?version=3&f=videos&app=youtube_gdata View post: Visualization Techniques - A Meditation to Achieve Your Dreams
Thumbnail 2 Hours Relaxation Meditation for Deep Sleep and Good Dreams
in end, Entertainment, meditate, meditation, sleep
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Hello my name is Jody and I would like you to find a position that is comfortable for you. This meditation is intended to help you fall asleep so lying down ... http://www.youtube.com/v/fEIb9OzIm0Q?version=3&f=videos&app=youtube_gdata Read the original post: 2 Hours Relaxation Meditation for Deep Sleep and Good Dreams
Thumbnail Guided Meditation for Love Attracting – Finding Your Soulmate and Perfect Match
in Entertainment, love, meditate, meditation, relaxation, spirituality, video
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Visit our Amazon store - http://bit.ly/LovEscapes LovEscapes proudly presents "Guided Meditation for Love Attracting", the first video of our 'Guided Meditat... http://www.youtube.com/v/tGp4nBudcog?version=3&f=videos&app=youtube_gdata Go here to see the original: Guided Meditation for Love Attracting - Finding Your Soulmate and Perfect Match
Thumbnail 2013 – Meditation – Drunk on Energy?
in being, book, divine, Dream, earth, ESP, experience, low, meditation, mind, People & Blogs, project, real, reality, Shows, Star, talk, Uncategorized, wake, way, what
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"In Mindfulness one is not only Restful and Happy, but Alert and Awake. Meditation is not Evasion; it is a Serene Encounter with Reality." -Thich Nhat Hanh Is Serenity Real when stories of violence, rape, war, and abuse in the news Disrupt one's Serenity? After all, Encountering Reality in an… ∞
valley-uprising.jpg Valley Uprising
in body, Consciousness, divine, meditate, meditation, mind, Music, peace, relaxation, Relaxing, spiritual
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In the shady campgrounds of Yosemite valley, climbers carved out a counterculture lifestyle of dumpster-diving and wild parties that clashed with the conservative values of the National Park Service. And up on the walls, generation after generation has pushed the limits of climbing, vying amongst each other for supremacy on… ∞
Thumbnail GO TO SLEEP meditation with 3D SHOE CLICKING: Binaural ASMR whisper & soft spoken EAR relaxation
in Consciousness, Dream, Entertainment, meditation, relaxation, sleep, spirituality, state
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This ear whispered and soft spoken sleep meditation uses metaphors of your thoughts, state of consciousness and emotional state to knock you out and have vivid dreams. This hypnosis-like induction... http://www.youtube.com/v/kiukjf1OAd8?version=3&f=videos&app=youtube_gdata See more here: GO TO SLEEP meditation with 3D SHOE CLICKING: Binaural ASMR whisper & soft spoken EAR relaxation
straight-outta-compton.jpg Straight Outta Compton
in body, Consciousness, divine, meditate, meditation, mind, Music, peace, relaxation, Relaxing, spiritual
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Straight Outta Compton tells the true story of how five young cultural rebels - armed only with their lyrics, swagger, bravado and raw talent - stood up to the authorities that meant to keep them down and formed the world's most dangerous group, N.W.A. And as they spoke the truth… ∞
Thumbnail Meditation for anxiety and stress relief
in Consciousness, free, Full, meditation, People & Blogs, relaxation, Stress, video, yoga
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Free online guided meditation (for anxiety and stress relief) Introduction video:- http://www.youtube.com/watch?v=IKHSvIUlsrw To learn the Full kriya yoga me... http://www.youtube.com/v/FTqGU31H2P8?version=3&f=videos&app=youtube_gdata View post: Meditation for anxiety and stress relief
osho-the-ultimate-challenge-choosing-life.jpg OSHO: The Ultimate Challenge – Choosing Life
in body, Consciousness, divine, meditate, meditation, mind, Music, peace, relaxation, Relaxing, spiritual
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From the series: INNER & OUTER ECOLOGY - a revolution in consciousness Osho International presents in this new series "Inner and Outer Ecology" a selection of talks in which Osho addresses issues related to humanity and our behavior on planet Earth. He says that "this is the only planet in… ∞
brand-a-second-coming.jpg BRAND: A Second Coming
in body, Consciousness, divine, meditate, meditation, mind, Music, peace, relaxation, Relaxing, spiritual
as ,
BRAND: A Second Coming chronicles actor / comedian / activist Russell Brand on his journey from addict, self-proclaimed narcissist and Hollywood star living in the fast-lane to his current, and unexpected, role as political disruptor & newfound hero to the underserved. source
a-survey-of-open-space.jpg A Survey of Open Space
in body, Consciousness, divine, meditate, meditation, mind, Music, peace, relaxation, Relaxing, spiritual
as , , , , , , , , , , , , , , , , , , , ,
A pair of urbanites embark on a 4000-mile bicycle ride in search of the last wild place in America; to their dismay they find it. Set in the wake of America's great western expansion, the film is a portrait of bike touring and a meditation on wilderness. source
Thumbnail 2 Hours Relaxation Meditation for Deep Sleep and Good Dreams
in end, Entertainment, meditate, meditation, sleep
as , , , ,
Hello my name is Jody and I would like you to find a position that is comfortable for you. This meditation is intended to help you fall asleep so lying down ... http://www.youtube.com/v/fEIb9OzIm0Q?version=3&f=videos&app=youtube_gdata Read the original post: 2 Hours Relaxation Meditation for Deep Sleep and Good Dreams
Thumbnail Guided Meditation for Love Attracting – Finding Your Soulmate and Perfect Match
in Entertainment, love, meditate, meditation, relaxation, spirituality, video
as , , , , , , , , ,
Visit our Amazon store - http://bit.ly/LovEscapes LovEscapes proudly presents "Guided Meditation for Love Attracting", the first video of our 'Guided Meditat... http://www.youtube.com/v/tGp4nBudcog?version=3&f=videos&app=youtube_gdata Go here to see the original: Guided Meditation for Love Attracting - Finding Your Soulmate and Perfect Match
valley-uprising.jpg Valley Uprising
in body, Consciousness, divine, meditate, meditation, mind, Music, peace, relaxation, Relaxing, spiritual
as , , , ,
In the shady campgrounds of Yosemite valley, climbers carved out a counterculture lifestyle of dumpster-diving and wild parties that clashed with the conservative values of the National Park Service. And up on the walls, generation after generation has pushed the limits of climbing, vying amongst each other for supremacy on… ∞
Thumbnail GO TO SLEEP meditation with 3D SHOE CLICKING: Binaural ASMR whisper & soft spoken EAR relaxation
in Consciousness, Dream, Entertainment, meditation, relaxation, sleep, spirituality, state
as , , , , , , , , , , , ,
This ear whispered and soft spoken sleep meditation uses metaphors of your thoughts, state of consciousness and emotional state to knock you out and have vivid dreams. This hypnosis-like induction... http://www.youtube.com/v/kiukjf1OAd8?version=3&f=videos&app=youtube_gdata See more here: GO TO SLEEP meditation with 3D SHOE CLICKING: Binaural ASMR whisper & soft spoken EAR relaxation
straight-outta-compton.jpg Straight Outta Compton
in body, Consciousness, divine, meditate, meditation, mind, Music, peace, relaxation, Relaxing, spiritual
as , , , , , , , , , , ,
Straight Outta Compton tells the true story of how five young cultural rebels - armed only with their lyrics, swagger, bravado and raw talent - stood up to the authorities that meant to keep them down and formed the world's most dangerous group, N.W.A. And as they spoke the truth… ∞
Thumbnail Meditation for anxiety and stress relief
in Consciousness, free, Full, meditation, People & Blogs, relaxation, Stress, video, yoga
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Free online guided meditation (for anxiety and stress relief) Introduction video:- http://www.youtube.com/watch?v=IKHSvIUlsrw To learn the Full kriya yoga me... http://www.youtube.com/v/FTqGU31H2P8?version=3&f=videos&app=youtube_gdata View post: Meditation for anxiety and stress relief
osho-the-ultimate-challenge-choosing-life.jpg OSHO: The Ultimate Challenge – Choosing Life
in body, Consciousness, divine, meditate, meditation, mind, Music, peace, relaxation, Relaxing, spiritual
as , , , , , , , , , , , , , ,
From the series: INNER & OUTER ECOLOGY - a revolution in consciousness Osho International presents in this new series "Inner and Outer Ecology" a selection of talks in which Osho addresses issues related to humanity and our behavior on planet Earth. He says that "this is the only planet in… ∞
brand-a-second-coming.jpg BRAND: A Second Coming
in body, Consciousness, divine, meditate, meditation, mind, Music, peace, relaxation, Relaxing, spiritual
as ,
BRAND: A Second Coming chronicles actor / comedian / activist Russell Brand on his journey from addict, self-proclaimed narcissist and Hollywood star living in the fast-lane to his current, and unexpected, role as political disruptor & newfound hero to the underserved. source
Thumbnail 10 HOURS MEDITATION MUSIC
in Entertainment, meditate, meditation, relaxation, sleep, spirituality
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There are no drums or any thing too fancy or complicated here. http://www.youtube.com/v/IZNU7sCEDLM?version=3&f=videos&app=youtube_gdata More: 10 HOURS MEDITATION MUSIC
alpine-dance-tranquil-world-relaxation-with-music-nature.jpg Alpine Dance: Tranquil World – Relaxation with Music & Nature
in body, Consciousness, divine, meditate, meditation, mind, Music, peace, relaxation, Relaxing, spiritual
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Spectacular natural scenes thoughtfully blended with superb classical music. Visit the winter wonders of an Alpine paradise and relax with stunning images of the native flora and fauna while Tchaikovsky, Vivaldi, Wagner and other great composers set the mood. Perfect for reading! Winter Wonders: Big horn sheep, eagles and fresh… ∞
Thumbnail Activating Your Chakras Through the Light Rays {Guided Meditation}
in cia, meditation, Music, People & Blogs, relaxation, ritual, spirit, spiritual, will
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A brilliant and profound chakra activation meditation that will take you on a very special spiritual journey. http://www.youtube.com/v/WMB8rBWUWFs?version=3&f=videos&app=youtube_gdata Read the original here: Activating Your Chakras Through the Light Rays {Guided Meditation}
father-of-lights.jpg Father of Lights
in body, Consciousness, divine, meditate, meditation, mind, Music, peace, relaxation, Relaxing, spiritual
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If God could be filmed, what would He look like? In this explosive documentary, filmmaker Darren Wilson attempts to do the impossible: film God and understand His character. Along the way, Darren and his team encounter powerful witch doctors, violent gang leaders, Hindu holy men, and everyday people with extraordinary… ∞
ayahuasca-vine-of-the-soul.jpg Ayahuasca: Vine of the Soul
in body, Consciousness, divine, meditate, meditation, mind, Music, peace, relaxation, Relaxing, spiritual
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Can a sacred plant medicine from the Amazon heal our minds and spirits? In the heart of the jungle, a naturopathic doctor and an accountant experience life-altering epiphanies when they drink the psychoactive brew ayahuasca, the 'Vine of the Soul'. This award-winning documentary explores the mystery of ayahuasca shamanism, offering… ∞
How To Meditate – The No Bullshit Guide to Meditation
in Howto & Style, meditate, meditation, relaxation, spiritual, tech, technique
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How To Meditate - The most effective meditation technique, plus tips for how to avoid the most common meditation mistakes. http://www.actualized.org 100+ Greatest Personal Development Concepts... http://www.youtube.com/v/wirV265ZYSw?version=3&f=videos&app=youtube_gdata Read the rest here: How To Meditate - The No Bullshit Guide to Meditation
funny-face.jpg Funny Face
in body, Consciousness, divine, meditate, meditation, mind, Music, peace, relaxation, Relaxing, spiritual
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This filmed version of the 1927 George Gershwin Broadway musical Funny Face utilizes the play's original star, Fred Astaire, and several of the original tunes, then goes merrily off on its own. Astaire is cast as as fashion photographer Dick Avery (a character based on Richard Avedon, the film's "visual… ∞
Thumbnail Vajrapani
in Ancient Mysteries, Gnostic, Occult
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Indian painting of Vajrapani Bodhisattva - From the Ajanta Caves (Wikimedia)   Vajrapani is the embodiment of the spiritual strength of all the Buddhas. He appears in a wrathful aspect, displaying his power to overcome outer, inner and secret obstacles. Vajrap??i (Sanskrit, "Vajra in [his] hand") is one of the… ∞
buck.jpg Buck
in body, Consciousness, divine, meditate, meditation, mind, Music, peace, relaxation, Relaxing, spiritual
as , , , ,
BUCK, a richly textured and visually stunning film, follows Brannaman from his abusive childhood to his phenomenally successful approach to horses. A real-life "horse-whisperer", he eschews the violence of his upbringing and teaches people to communicate with their horses through leadership and sensitivity, not punishment. Buck possesses near magical abilities… ∞
yoga-is-a-transformational-journey.jpg Yoga Is: A Transformational Journey
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This is the story of a woman who thought she had it all -- until she lost her beloved mother to cancer. Trying to process and understand her profound grief, Suzanne embarked on a journey and turned to a deeper practice of yoga. Along the way, she discovers what YOGA… ∞