Kena Upanishad(Upanishad.2)

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केनोपनिषत् 

          ॥ अथ केनोपनिषत् ॥

ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः
श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि ।
सर्वं ब्रह्मौपनिषदं
माऽहं ब्रह्म निराकुर्यां मा मा ब्रह्म
निराकरोदनिराकरणमस्त्वनिराकरणं मेऽस्तु ।
तदात्मनि निरते य
उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ।
          ॐ शान्तिः शान्तिः शान्तिः ॥



ॐ केनेषितं पतति प्रेषितं मनः
    केन प्राणः प्रथमः प्रैति युक्तः ।
केनेषितां वाचमिमां वदन्ति
    चक्षुः श्रोत्रं क उ देवो युनक्ति ॥ १॥

श्रोत्रस्य श्रोत्रं मनसो मनो यद्
    वाचो ह वाचं स उ प्राणस्य प्राणः ।
चक्षुषश्चक्षुरतिमुच्य धीराः
    प्रेत्यास्माल्लोकादमृता भवन्ति ॥ २॥

न तत्र चक्षुर्गच्छति न वाग्गच्छति नो मनः ।
न विद्मो न विजानीमो यथैतदनुशिष्यात् ॥ ३॥

अन्यदेव तद्विदितादथो अविदितादधि ।
इति शुश्रुम पूर्वेषां ये नस्तद्व्याचचक्षिरे ॥ ४॥

यद्वाचाऽनभ्युदितं येन वागभ्युद्यते ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ५॥

यन्मनसा न मनुते येनाहुर्मनो मतम् ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ६॥

यच्चक्षुषा न पश्यति येन चक्षूँषि पश्यति ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ७॥

यच्छ्रोत्रेण न शृणोति येन श्रोत्रमिदं श्रुतम् ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ८॥

यत्प्राणेन न प्राणिति येन प्राणः प्रणीयते ।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥ ९॥

          ॥ इति केनोपनिषदि प्रथमः खण्डः ॥



यदि मन्यसे सुवेदेति दहरमेवापि  var  दभ्रमेवापि
    नूनं त्वं वेत्थ ब्रह्मणो रूपम् ।
यदस्य त्वं यदस्य देवेष्वथ नु
    मीमाँस्यमेव ते मन्ये विदितम् ॥ १॥

नाहं मन्ये सुवेदेति नो न वेदेति वेद च ।
यो नस्तद्वेद तद्वेद नो न वेदेति वेद च ॥ २॥

यस्यामतं तस्य मतं मतं यस्य न वेद सः ।
अविज्ञातं विजानतां विज्ञातमविजानताम् ॥ ३॥

प्रतिबोधविदितं मतममृतत्वं हि विन्दते ।
आत्मना विन्दते वीर्यं विद्यया विन्दतेऽमृतम् ॥ ४॥

इह चेदवेदीदथ सत्यमस्ति
    न चेदिहावेदीन्महती विनष्टिः ।
भूतेषु भूतेषु विचित्य धीराः
    प्रेत्यास्माल्लोकादमृता भवन्ति ॥ ५॥

       ॥ इति केनोपनिषदि द्वितीयः खण्डः ॥



ब्रह्म ह देवेभ्यो विजिग्ये तस्य ह ब्रह्मणो
विजये देवा अमहीयन्त ॥ १॥

त ऐक्षन्तास्माकमेवायं विजयोऽस्माकमेवायं महिमेति ।
तद्धैषां विजज्ञौ तेभ्यो ह प्रादुर्बभूव तन्न व्यजानत
किमिदं यक्षमिति ॥ २॥

तेऽग्निमब्रुवञ्जातवेद एतद्विजानीहि
किमिदं यक्षमिति तथेति ॥ ३॥

तदभ्यद्रवत्तमभ्यवदत्कोऽसीत्यग्निर्वा
अहमस्मीत्यब्रवीज्जातवेदा वा अहमस्मीति ॥ ४॥

तस्मिꣳस्त्वयि किं वीर्यमित्यपीदꣳ सर्वं
दहेयं यदिदं पृथिव्यामिति ॥ ५॥

तस्मै तृणं निदधावेतद्दहेति ।
तदुपप्रेयाय सर्वजवेन तन्न शशाक दग्धुं स तत एव
निववृते नैतदशकं विज्ञातुं यदेतद्यक्षमिति ॥ ६॥

अथ वायुमब्रुवन्वायवेतद्विजानीहि
किमेतद्यक्षमिति तथेति ॥ ७॥

तदभ्यद्रवत्तमभ्यवदत्कोऽसीति वायुर्वा
अहमस्मीत्यब्रवीन्मातरिश्वा वा अहमस्मीति ॥ ८॥

तस्मिँस्त्वयि किं वीर्यमित्यपीदँ
सर्वमाददीय यदिदं पृथिव्यामिति ॥ ९॥

तस्मै तृणं निदधावेतदादत्स्वेति
तदुपप्रेयाय सर्वजवेन तन्न शशाकादातुं स तत एव
निववृते नैतदशकं विज्ञातुं यदेतद्यक्षमिति ॥ १०॥

अथेन्द्रमब्रुवन्मघवन्नेतद्विजानीहि किमेतद्यक्षमिति तथेति
तदभ्यद्रवत्तस्मात्तिरोदधे ॥ ११॥

स तस्मिन्नेवाकाशे स्त्रियमाजगाम बहुशोभमानामुमाँ
हैमवतीं ताँहोवाच किमेतद्यक्षमिति ॥ १२॥

          ॥ इति केनोपनिषदि तृतीयः खण्डः ॥



सा ब्रह्मेति होवाच ब्रह्मणो वा एतद्विजये महीयध्वमिति
ततो हैव विदाञ्चकार ब्रह्मेति ॥ १॥

तस्माद्वा एते देवा अतितरामिवान्यान्देवान्यदग्निर्वायुरिन्द्रस्ते
ह्येनन्नेदिष्ठं पस्पर्शुस्ते ह्येनत्प्रथमो विदाञ्चकार ब्रह्मेति ॥ २॥

तस्माद्वा इन्द्रोऽतितरामिवान्यान्देवान्स
ह्येनन्नेदिष्ठं पस्पर्श स ह्येनत्प्रथमो विदाञ्चकार ब्रह्मेति ॥ ३॥

तस्यैष आदेशो यदेतद्विद्युतो व्यद्युतदा३
Extra `A'kAr is used in the sense of comparison
इतीन् न्यमीमिषदा३ इत्यधिदैवतम् ॥ ४॥

अथाध्यात्मं यद्देतद्गच्छतीव च मनोऽनेन
चैतदुपस्मरत्यभीक्ष्णँ सङ्कल्पः ॥ ५॥

तद्ध तद्वनं नाम तद्वनमित्युपासितव्यं स य एतदेवं वेदाभि
हैनꣳ सर्वाणि भूतानि संवाञ्छन्ति ॥ ६॥

उपनिषदं भो ब्रूहीत्युक्ता त उपनिषद्ब्राह्मीं वाव त
उपनिषदमब्रूमेति ॥ ७॥

तसै तपो दमः कर्मेति प्रतिष्ठा वेदाः सर्वाङ्गानि
सत्यमायतनम् ॥ ८॥

यो वा एतामेवं वेदापहत्य पाप्मानमनन्ते स्वर्गे
लोके ज्येये प्रतितिष्ठति प्रतितिष्ठति ॥ ९॥

          ॥ इति केनोपनिषदि चतुर्थः खण्डः ॥



ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः
श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि ।
सर्वं ब्रह्मौपनिषदं
माऽहं ब्रह्म निराकुर्यां मा मा ब्रह्म
निराकरोदनिराकरणमस्त्वनिराकरणं मेऽस्तु ।
तदात्मनि निरते य
उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ।
          ॐ शान्तिः शान्तिः शान्तिः ॥

 ॥ इति केनोपनिषत् ॥

Essence of the Kenopanishad by Swami Sivananda Hari Om! May my limbs, speech, Prana, eye, ear, strength and all my senses grow vigorous. All (everything) is the Brahman of the Upanishads. May I never deny Brahman. May Brahman never spurn me. May there be no denial of Brahman. May there be no spurning by the Brahman. Let all the virtues recited by the Upanishads repose in me, delighting in the Atman! May they in me repose! Om Peace! Peace!! Peace!!! The Indwelling Power 1. Who is the director of the mind? Who impels the mind to alight on its object? Brahman. 2. At whose command does the Prana proceed to function? The command of Brahman or the Absolute. 3. At whose command do men utter speech? The command of Brahman. 4. What intelligence directs the eyes and the ears towards their respective objects? The Intelligence of Brahman. 5. Behind the Prana and the senses there is Brahman or the supreme Self. He who knows this attains immortality. 6. Ignorant people identify themselves with the body, mind, Prana and senses on account of nescience or Avidya. 7. They mistake these false, perishable limiting adjuncts or vehicles for the pure immortal Atman, and so they are caught in the round of births and deaths. 8. But some wise people abandon this false identification, separate themselves from these limiting adjuncts through enquiry, discrimination, Anvaya-Vyatireka- Yukti, and practice of Neti, Neti doctrineI am not this body, I am not this Prana, I am not this mind, I am not the senses,identify themselves with the all-pervading, immortal, pure Brahman and obtain knowledge of Brahman and attain immortality. 9. Rise above sense-life and live in the Atman. You will attain immortality and eternal bliss. 10. You will become immortal while living in this body, if you attain knowledge of Brahman. You need not wait till you leave this body. 11. Just as the water in a cup borrows its heat from the sun or the fire, so also the mind. Prana and senses borrow their light and power from the Atman. 12. The ear hears through the light of the Atman, the tongue speaks through the power of the Atman, the mind thinks through the power of the Atman, and the Prana performs its functions through the power of the Atman only. 13. The mind and the organs are inert and non-intelligent. They appear to be intelligent through the light and power of the Atman. 14. The ears, eyes, mind and Prana exist for the use of the Atman, just as a house exists for the use of its owner. The Director is Brahman or Atman. 15. Brahman shines by its own light. By its light all this universe is illumined. 16. The sun, moon, stars, fire and lightning shine by its light. 17. No one can live and breathe if there were not the self-luminous Brahman. 18. Brahman leads Prana up and Apana down. 19. One becomes immortal by renouncing all desires. Intuitive Realisation of Truth 20. The Sruti says: Not by works, not by offerings, not by wealth, but by renunciation alone does one attain immortality. 21. How can the eyes see the sun, the seer of sight? The eye is an object of perception for the mind and Atman. One cannot jump on one's own shoulders. 22. Brahman cannot be an object of perception because it is partless, attributeless, extremely subtle and infinite. 23. To define Brahman is to deny Brahman. 24. Satchidananda is only a provisional definition of Brahman. 25. The Srutis explain Brahman through the Neti-Neti (not this, not this) doctrine. 26. The disciple should possess a subtle, sharp, pure, and one-pointed intellect. 27. Brahman cannot be known like the objects of the world. It cannot be explained by mere words, just as you explain to others the nature of the objects of the world. 28. Brahman is distinct from the known, from the whole manifested universe and from the unknown, too. 29. Brahman is the only Reality. It is the basis and source for everything. 30. Brahman is not an object. It is all-pervading, mysterious, incomprehensible, Chaitanya or pure consciousness. 31. Brahman must be known through intuition. 32. It is very difficult to understand the nature of Brahman. It is very difficult to explain the nature of Brahman, because there is no means or language by which to do so. 33. Those who are endowed with a pure and subtle intellect can easily grasp the subtle ideas of the Upanishads. 34. As Brahman is beyond the reach of the senses and the mind, the aspirant should at first have a comprehensive understanding of Brahman through the study of the Upanishads and the instructions of an illumined preceptor. 35. The aspirant should equip himself with the four means Viveka (discrimination), Vairagya (dispassion), Shat-Sampat (sixfold virtue), Mumukshutva (yearning for liberation) and practise constant meditation. Then alone will he attain knowledge of Brahman. He will realise Brahman like an amalaka fruit in his hand. Then all doubts and delusion will vanish. 36. That which is distinct from the known and the unknown is Brahman. 37. The knowledge of Brahman has been traditionally handed down from preceptor to disciple. Gaudapada taught Brahma-Vidya to Govindapada, Govindapada to Sankara, Sankara to Padmapada and others, and so on. 38. Brahman can be known only by instruction from an illumined teacher or realised sage and not by logical discussions or by intelligence, great expositions, austerity or sacrificial rites, etc. 39. The soul of man is the Atman. The soul of the universe is Brahman. The Atman is identical with Brahman. 40. What speech does not enlighten, but what enlightens speech, know that alone to be Brahman. 41. Speech cannot reveal or illumine Brahman. Brahman is beyond the range of speech. Speech expresses itself through the power or light of Brahman. 42. Speech is finite. How can the finite speech reveal the infinite Brahman? 43. Brahman alone illumines speech and its organ, the Vak-Indriya. Brahman is the speech of speech, the tongue of tongue. 44. Brahman is within speech and directs speech. 45. This Atman is Brahman or Bhuma (infinite or the unconditional). 46. Brahman is unsurpassable, big, great, the highest of all, all-pervading. So it is called Brahman. 47. Brahman is eternal, unchangeable, self-luminous, formless, colourless, attributeless, timeless, spaceless, indivisible, unborn, undecaying immortal. 48. Vedanta is not hostile to devotion. It only deprecates worship with selfish interest. 49. A Vedantin or a Sage is a perfect devotee. 50. Para-Bhakti or supreme devotion and Jnana or wisdom are one. 51. Vedanta says that Isvara whom people worship is one's own Self. It teaches an expanded form of Bhakti, the highest form of devotion. The Self and The Mind 52. Brahman is the silent witness of the activities of the mind and all the organs. 53. That which cannot be comprehended by the mind but what causes the mind to think and to apprehend an object, know that alone as Brahman. 54. The mind is connected with all the organs. It is the commander-in-chief of all active forces. 55. Desire, volition, deliberation, faith, negligence, courage, timidity, shame, intelligence, fear all these are ultimately the mind. 56. Mind is the 'Drik' or the seer, the objects are the 'Drishya' or the seen. The Atman is the Seer, the mind is the seen. 57. The senses carry the impressions of objects to the mind. The mind presents them to the Atman. The Atman returns them to the mind. Then alone does the comprehension of objects become perfect and complete. 58. What cannot be seen by the eyes, but by which the eyes are able to see know that alone as Brahman. 59. Brahman cannot be seen by the eyes, as it is not an object of perception. 60. The eye is a finite instrument that carries the impressions of objects, colour, shape, form, size, etc., to the mind. 61. The eye derives its power of seeing from Brahman only, its source. 62. The eye is made to move towards the objects by the enlightening intelligence of Brahman. 63. Brahman is the real unseen seer of sight. It is the silent witness of the activities of the eye. 64. Brahman is the Lord or the Proprietor of this mind-factory. The eyes, ears, etc. are ordinary clerks. The mind is the head-clerk. The intellect is the managing director. 65. What cannot be heard by the ears, but by which the ears are able to hear, know that alone is Brahman. 66. Brahman directs the ears towards sound. 67. The ear is a finite instrument. It carries the impressions of sound to the mind. The activity of the ear is connected with the activity of the mind. 68. The ear derives its power of hearing from Brahman only, its source. 69. The ear is made to move towards sound, music, etc., by the enlightening intelligence of Brahman. 70. Brahman is the real unheard hearer. It is the silent witness of the activity of the ear. 71. What smell does not perceive, but directs smell to its objects, know that alone as Brahman. 72. That which one breathes not with the breath, but by which breath is breathed, know that alone as Brahman. 73. That which is not enlivened by the Prana, but what gives Prana the power of enlivening all beings know that alone as Brahman. 74. Brahman is not an object of perception. Knowledge of Brahman is intuitive self-awareness. 75. The Prana is made to move towards its objects by the enlightening intelligence of Brahman. Truth Transcendental 76. There is no objective and subjective consciousness for the sage; subject and object are the same for him. He sees only Brahman everywhere. 77. The Self or Soul of everyone is Brahman. 78. Brahman cannot be made the object of the knowledge of another, because besides it none that knows exists. 79. Brahman is different from what is known. It is also beyond what is not known. 80. He who is endowed with the four means, and who is pure and intelligent, can understand the teachings of the Upanishads. 81. Brahman is always the silent witnessing consciousness. He is the subject, knower and seer. 82. The seer can never be seen. 83. The knower can never be known by the intellect. 84. Anything perceived by the senses and conceived by the mind cannot be Brahman. 85. Only an object of the world can be perceived by the senses and thought by the mind. 86. Brahman is unknown by the mind, intellect and senses. 87. Brahman is certainly knowable through direct intuitive perception in Samadhi, as the Self or Atman, by the pure mind which is Brahman itself. 88. Till you attain the highest Nirvikalpa state, wherein you will feel All indeed is Brahman, there is nothing but the self, you will have to practise again and again enquiry, reflection and meditation. You must feel its presence in all names and forms. 89. You cannot know Brahman just as you know an object. Brahman is known or realised not as an object but as pure self-consciousness through intuitive or direct inner experience or illumination. Subject and object are one in spiritual experience. 90. Brahman is the witness of the waking dreaming and deep sleep states. 91. Brahman is intelligence in its essence. It is a homogeneous mass of pure consciousness. 92. Brahman is birthless, deathless, decayless, eternal, pure unconditional, one without a second. It is the Self or Atman of all beings. 93. In Nirvikalpa Samadhi, when all mental modifications merge in Brahman, there is no witness. 94. Brahman is eternal, pure self-luminous, undecaying, existence-absolute, knowledge-absolute and bliss-absolute. 95. The knower of Brahman possesses tremendous spiritual strength. 96. This Atman cannot be attained by one destitute of strength. 97. Real strength comes only through knowledge of the Self. 98. The knower of Brahman becomes absolutely fearless. 99. This Atman is invulnerable and invincible. 100. Immortality is the very nature of Brahman, just as heat is the very nature of fire. 101. Nirvikalpa Samadhi is a sublime soul-stirring experience that cannot be either imagined or described in words. You will have to experience it yourself in Samadhi when the mind, intellect and senses cease functioning. Liberation at Hand 102. Brahma-Jnana destroys ignorance just as light destroys darkness and reveals one's inherent immortal nature. 103. Ignorance is the root cause of all human suffering. 104. If one does not know Brahman, he is caught in the round of births and deaths. 105. Really thirsty aspirants abandon the erroneous notion of I and Mine and turn away with disgust from the world, as everything here is perishable, illusory and transitory. 106. They practise meditation on the Atman and behold the one essence of the Atman in all objects. They realise the oneness of the Self or the unity of the Atman in all, and become immortal. They become Brahman. 107. He who knows that highest Brahman becomes Brahman itself. 108. He who lives in Brahman, he who has realised the Atman, really leads the true life. 109. Mundane life or sense-life is untruth. It is illusory. 110. The knower of Brahman attains liberation while living (Jivanmukti). 111. As soon as ignorance which is the cause of bondage is dispelled by the attainment of knowledge of Brahman, one gets liberation at once. Moral of The Yaksha-Upakhyana 112. There is the real war inside between the good tendencies and the evil tendencies, between Sattva and Rajas and Tamas, between the lower impure mind and the higher pure mind. 113. The senses, the mind and the Prana begin to fight: We hold together and support this body. Prana gains the victory. 114. Prana, too, is inert. The source for this Prana, also, is Brahman. The senses, the mind and the Prana derive their light and power from Brahman only. 115. Upanishad means knowledge of Brahman or secret doctrine. Disciples sit devotedly round the preceptor for instructions: Upa-nearby, ni-devotedly and Sad-sit. Upanishad means, also the text that treats of Brahman. 116. Austerity, self-control and Sacrifice are aids to the acquisition of the knowledge of Brahman. 117. Knowledge dawns in men by the destruction of evil actions. 118. Knowledge of Brahman arises in those persons who have purified their minds by austerity, self-restraint and works, either in this birth or in several previous births. 119. Those who have not removed the impurities of the mind either disbelieve or misbelieve Brahman when it is explained, as in the case of Virochana. 120. These secrets explained become illumined to that great soul whose devotion to the Lord is great and whose devotion to his preceptor is as great as that to the Lord. 121. Knowledge of Brahman has a firm basis only in those persons who possess self-restraint and who do Tapas. 122. Truth is the abode of Brahma-Vidya or spiritual knowledge. Austerity, self-restraint, are its support. The Vedas are its limbs. 123. Truth is freedom from deceit, from fraud of speech, mind or deed. 124. Knowledge of Brahman will arise only in a person who is free from conceit and fraud in speech, mind and deed, and who is good-natured. 125. Knowledge of Brahman does not arise in a person who is deceptive and utters falsehood. Therefore it is said that truth is the abode or resting place of knowledge. 126. Truth excels others as an aid to knowledge.

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Kena Upanishad in Simple English

 https://youtu.be/mV3kB-sF4nQ

 

Kena Upanishad in Simple Hindi

 https://youtu.be/axpWTXhRKIU

 

Isha Upanishad(Upanishad.1) 

ईशोपनिषत् - Isha Upanishad

 

 https://youtu.be/-_d_x69h31g 

https://youtu.be/ZRtPJWiRzsI

 

 

 

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ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शांतिः शांतिः शांतिः ॥ ॥ अथ ईशोप

निषत् ॥

ॐ ईशा वास्यमिदꣳ सर्वं यत्किञ्च जगत्यां जगत् । तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम् ॥ १॥ कुर्वन्नेवेह कर्माणि जिजीविषेच्छतꣳ समाः । एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे ॥ २॥ असुर्या नाम ते लोका अन्धेन तमसाऽऽवृताः । ताꣳस्ते प्रेत्याभिगच्छन्ति ये के चात्महनो जनाः ॥ ३॥ अनेजदेकं मनसो जवीयो नैनद्देवा आप्नुवन्पूर्वमर्षत् । तद्धावतोऽन्यानत्येति तिष्ठत्तस्मिन्नपो मातरिश्वा दधाति ॥ ४॥ तदेजति तन्नैजति तद्दूरे तद्वन्तिके । तदन्तरस्य सर्वस्य तदु सर्वस्यास्य बाह्यतः ॥ ५॥ यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति । सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥ ६॥ यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः । तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥ ७॥ स पर्यगाच्छुक्रमकायमव्रण- मस्नाविरꣳ शुद्धमपापविद्धम् । कविर्मनीषी परिभूः स्वयम्भू- र्याथातथ्यतोऽर्थान् व्यदधाच्छाश्वतीभ्यः समाभ्यः ॥ ८॥ अन्धं तमः प्रविशन्ति येऽविद्यामुपासते । ततो भूय इव ते तमो य उ विद्यायाꣳ रताः ॥ ९॥ अन्यदेवाहुर्विद्ययाऽन्यदाहुरविद्यया । इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे ॥ १०॥ विद्यां चाविद्यां च यस्तद्वेदोभयꣳ सह । अविद्यया मृत्युं तीर्त्वा विद्ययाऽमृतमश्नुते ॥ ११॥ अन्धं तमः प्रविशन्ति येऽसम्भूतिमुपासते । ततो भूय इव ते तमो य उ सम्भूत्याꣳ रताः ॥ १२॥ अन्यदेवाहुः सम्भवादन्यदाहुरसम्भवात् । इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे ॥ १३॥ सम्भूतिं च विनाशं च यस्तद्वेदोभयꣳ सह । विनाशेन मृत्युं तीर्त्वा सम्भूत्याऽमृतमश्नुते ॥ १४॥ हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् । तत्त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये ॥ १५॥ पूषन्नेकर्षे यम सूर्य प्राजापत्य व्यूह रश्मीन् समूह तेजः । यत्ते रूपं कल्याणतमं तत्ते पश्यामि योऽसावसौ पुरुषः सोऽहमस्मि ॥ १६॥ वायुरनिलममृतमथेदं भस्मांतꣳ शरीरम् । ॐ क्रतो स्मर कृतꣳ स्मर क्रतो स्मर कृतꣳ स्मर ॥ १७॥ अग्ने नय सुपथा राये अस्मान् विश्वानि देव वयुनानि विद्वान् । युयोध्यस्मज्जुहुराणमेनो भूयिष्ठां ते नमौक्तिं विधेम ॥ १८॥==

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 https://youtu.be/ARaaspM4NsE

Essence of the Isavasya Upanishad

by Swami Sivananda

The whole is all That. The whole is all this. The whole was born of the whole. Taking the whole from the whole, what remains is the whole.

Om Peace! Peace!! Peace!!!
Glory of The Upanishads
1. Salutations to all Brahma-Vidya Gurus or the preceptors of the knowledge of Brahman.

2. Prostrations to Satchidananda Para Brahman, who is the prop, basis and source for everything.

3. The acme of wisdom of the sages is to be found in the Upanishads.

4. The Upanishads teach the philosophy of absolute unity.

5. The knowledge of the Upanishads destroys ignorance, the seed of Samsara.

6. Behind the names and forms, there dwells the Eternal, Infinite Satchidananda Brahman.

7. This world is indwelt by Para-Brahman or the Absolute.

8. Renounce all desires. Renounce egoism, selfishness and identification of self with the body (Deha-Adhyasa). Then alone will you attain Moksha or release.

9. Desire for liberation will destroy all earthly desires.

10. Perform religious rites and daily duties without expectation of fruits.

11. Do constant selfless service to humanity with Atma-Bhava, you will get purification of heart. Then alone will Atma-Jnana dawn in your heart.

12. Works will not bind you if you perform them without egoism and expectation of fruits.

Nature of The Atman
13. This Atman is motionless, but swifter than the mind; because it is all-pervading and all-full.

14. Before the mind reaches a plane, the Atman is already there, as it is all-pervading and infinite.

15. The Atman is distant and it is near. It is within all this, and also outside all this.

16. It is distant for the ignorant. It is very far for those who are immersed in worldliness. It is very near for the enquirer, for him who is equipped with purity of mind and the four means of salvation.

17. The Atman is very subtle. It is Antaratma, the inner self of all beings. It fills and covers everything. It is all-full. Hence it is within and without.

18. The Atman is the substratum or support (Adhishthana) of all beings.

19. The sage sees all beings in the Atman and the Atman in all beings.

20. He who sees the Atman as pervading everything, and everything in the Atman, does not wish to guard himself, because he has no fear from anyone.

21. A sage who has realised the Atman beholds that all objects and all beings are not distant from his own Self and that his Atman is the Atman of all.

22. The Atman is the common consciousness in all beings.

23. The Atman is the same in the king and the peasant, the saint and the sinner, the cobbler and the barber, the ant and the elephant, the tree and the stone.

24. How can that freed soul who rests in his own Atman and who has an exalted cosmic consciousness shrink from any being or object with a feeling of repulsion? How can he dislike anything? How can he hate anything?

25. Mere intellectual assent that the one Self abides in all beings will not do. Actual Self-realisation or direct perception, Aparoksha-Anubhava is indispensably requisite.

26. The knower of Brahman becomes fearless. The knower of Brahman transcends delusion and sorrow.

27. The three knots of the heart (Hridaya-granthi),Avidya (ignorance), Kama (desire) and Karma (action) are torn asunder by the knowledge of Brahman. The knower becomes absolutely free.

28. A knower always rejoices in the bliss of the Atman. Even the heaviest sorrow cannot shake him a bit.

29. This Atman is all-pervading, bright bodiless, pure, untouched by sin or evil actions, omniscient, transcendent, self-sprung or self-existent. It is scatheless and without muscles.

30. This Atman is without the physical body, astral body and causal body.

31. The Atman is independent. It never depends on another.

32. The Atman is beyond the reach of the senses and the mind.

33. The Atman is the Mind of the mind, Ear of the ear.

34. Behind the breath, the senses and the mind, there is the supreme Brahman or the Absolute.

35. By the light of Brahman alone do the mind, the Prana and the senses function.

Bases of Brahma-Jnana
36. When Karma is done without expectation of fruits, it purifies the mind and generates in the aspirant a strong desire for the final emancipation.

37. The desire to know Brahman and attain freedom from births and deaths can arise only in the person who is endowed with a pure and calm mind, who is desireless and who is disgusted with the sensual objects of this illusory world.

38. Brahman cannot be attained by mere logical discussion.

39. The Srutis say: In order to know Brahman, let the aspirant approach, with sacrificial sticks (Samit) in hand, a preceptor who is well-versed in the Vedas and who is centred in Brahman.

40. The Srutis say: He knows, who has studied under a preceptor.

41. Only that knowledge which is acquired by studying under a preceptor does good.

42. When one attains knowledge of Brahman, Avidya or ignorance which is the seat of bondage and the cause of Karma performed for the attainment of objects of desire, is totally destroyed.

43. The Srutis say: There is neither sorrow nor delusion for the knower of the Self, who beholds the one Atman everywhere. He who knows the Atman goes beyond sorrow.

44. Moksha cannot be attained by Karma or knowledge combined with Karma. Jnana alone can confer Moksha. Karma purifies the mind and helps the aspirant to attain knowledge.

45. The performance of Karma will take one to the world of manes (Pitriloka); but it cannot make one immortal.

46. Brahman, the only real entity, cannot be attained by any other means than the removal of ignorance through knowledge of the Self.

47. When one attains the supreme Brahman which is unborn, unchangeable, birthless, undecaying, immortal, fearless, eternal, self-luminous, all-blissful, and all-pervading, one is freed from births and deaths.

48. Para-Brahman or the Absolute controls and guides the mind, life (Prana) and the senses.

49. Brahman is the ear of the ear, the mind of the mind, the tongue of the tongue, the speech of speech, the life of life, and the eye of the eye.

50. Having abandoned the sense of I-ness in these, and rising above sense-life, the wise becomes immortal.
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ଈଶୋପନିଷତ୍ - Isha Upanishad with Oriya Lyrics (Easy recitation Series)

 https://youtu.be/dR8kl1erVO4

 

 

Isha Upanishad in Simple English

 https://youtu.be/vJ7Rtxsx91I

 

Isha Upanishad in Simple Hindi

 https://youtu.be/PwoYRCa52pc

  FOR COMMENTARY BY SWAMI KRISHNANANDA,PLEAE SEE

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