PRASNA UPANISHAD(Upanishad .3)

Sacred Chants - Prashna Upanishad (Shantipath)

https://youtu.be/LmBpntU0Hl4

प्रश्नोपनिषत् 

ॐ भद्रं कर्णेभिः शृणुयाम देवा
भद्रं पश्येमाक्षभिर्यजत्राः ।
स्थिरैरङ्गैस्तुष्तुवाꣳसस्तनूभिर्व्यशेम देवहितं यदायुः ॥

स्वस्ति न इन्द्रो वृद्धश्रवाः
      स्वस्ति नः पूषा विश्ववेदाः ।
स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः
      स्वस्ति नो बृहस्पतिर्दधातु ॥

ॐ शान्तिः शान्तिः शान्तिः ॥

Sacred Chants - Prashna Upanishad (Pratham Prashna)

 https://youtu.be/EFv_sUuzBYY

 

 

प्रथमः प्रश्नः ।
ॐ सुकेशा च भारद्वाजः शैब्यश्च सत्यकामः सौर्यायणी च गार्ग्यः
कौसल्यश्चाश्वलायनो भार्गवो वैदर्भिः कबन्धी कात्यायनस्ते हैते
ब्रह्मपरा ब्रह्मनिष्ठाः परं ब्रह्मान्वेषमाणा एष ह वै तत्सर्वं
वक्ष्यतीति ते ह समित्पाणयो भगवन्तं पिप्पलादमुपसन्नाः ॥ १.१॥

तान्ह स ऋषिरुवाच भूय एव तपसा ब्रह्मचर्येण श्रद्धया
संवत्सरं संवत्स्यथ यथाकामं प्रश्नान् पृच्छत यदि
विज्ञास्यामः सर्वं ह वो वक्ष्याम इति ॥ १.२॥

अथ कबन्धी कात्यायन उपेत्य पप्रच्छ ।
भगवन् कुते ह वा इमाः प्रजाः प्रजायन्त  इति ॥ १.३॥

तस्मै स होवाच प्रजाकामो वै प्रजापतिः स तपोऽतप्यत
स तपस्तप्त्वा स मिथुनमुत्पादयते । रयिं च प्राणं
चेत्येतौ मे बहुधा प्रजाः करिष्यत इति ॥ १.४॥

आदित्यो ह वै प्राणो रयिरेव चन्द्रमा रयिर्वा एतत्
सर्वं यन्मूर्तं चामूर्तं च तस्मान्मूर्तिरेव रयिः ॥ १.५॥

अथादित्य उदयन्यत्प्राचीं दिशं प्रविशति तेन प्राच्यान् प्राणान्
रश्मिषु सन्निधत्ते । यद्दक्षिणां यत् प्रतीचीं यदुदीचीं यदधो
यदूर्ध्वं यदन्तरा दिशो यत् सर्वं प्रकाशयति तेन सर्वान् प्राणान्
रश्मिषु सन्निधत्ते ॥ १.६॥

स एष वैश्वानरो विश्वरूपः प्राणोऽग्निरुदयते ।
तदेतदृचाऽभ्युक्तम् ॥ १.७॥

विश्वरूपं हरिणं जातवेदसं
परायणं ज्योतिरेकं तपन्तम् ।
सहस्ररश्मिः शतधा वर्तमानः
प्राणः प्रजानामुदयत्येष सूर्यः ॥ १.८॥

संवत्सरो वै प्रजापतिस्तस्यायने दक्षिणं चोत्तरं च ।
तद्ये ह वै तदिष्टापूर्ते कृतमित्युपासते ते चान्द्रमसमेव
लोकमभिजयन्ते । त एव पुनरावर्तन्ते तस्मादेत ऋषयः
प्रजाकामा दक्षिणं प्रतिपद्यन्ते । एष ह वै रयिर्यः
पितृयाणः ॥ १.९॥

अथोत्तरेण तपसा ब्रह्मचर्येण श्रद्धया
विद्ययाऽऽत्मानमन्विष्यादित्यमभिजयन्ते । एतद्वै
प्राणानामायतनमेतदमृतमभयमेतत् परायणमेतस्मान्न पुनरावर्तन्त
इत्येष निरोधस्तदेष श्लोकः ॥ १.१०॥

पञ्चपादं पितरं द्वादशाकृतिं
दिव आहुः परे अर्धे पुरीषिणम् ।
अथेमे अन्य उ परे विचक्षणं
सप्तचक्रे षडर आहुरर्पितमिति ॥ १.११॥

मासो वै प्रजापतिस्तस्य कृष्णपक्ष एव रयिः शुक्लः प्रणस्तस्मादेत
ऋषयः शुक्ल इष्टं कुर्वन्तीतर इतरस्मिन् ॥ १.१२॥

अहोरात्रो वै प्रजापतिस्तस्याहरेव प्राणो रात्रिरेव रयिः प्राणं वा एते
प्रस्कन्दन्ति ये दिवा रत्या संयुज्यन्ते ब्रह्मचर्यमेव तद्यद्रात्रौ
रत्या संयुज्यन्ते ॥ १.१३॥

अन्नं वै प्रजापतिस्ततो ह वै तद्रेतस्तस्मादिमाः प्रजाः
प्रजायन्त इति ॥ १.१४॥

तद्ये ह वै तत् प्रजापतिव्रतं चरन्ति ते मिथुनमुत्पादयन्ते ।
तेषामेवैष ब्रह्मलोको येषां तपो ब्रह्मचर्यं येषु सत्यं
प्रतिष्ठितम् ॥ १.१५॥

तेषामसौ विरजो ब्रह्मलोको न येषु जिह्ममनृतं न
माया चेति ॥ १.१६॥

इति प्रश्नोपनिषदि प्रथमः प्रश्नः ॥

Sacred Chants - Prashna Upanishad (Dviteeya Prashna)

 https://youtu.be/y7Kqh8OCOO0

 

द्वितीयः प्रश्नः ।
अथ हैनं भार्गवो वैदर्भिः पप्रच्छ । भगवन् कत्येव
देवाः प्रजां विधारयन्ते कतर एतत् प्रकाशयन्ते कः
पुनरेषां वरिष्ठ इति ॥ २.१॥

तस्मै स होवाचाकाशो ह वा एष देवो वायुरग्निरापः
पृथिवी वाङ्मनश्चक्षुः श्रोत्रं च । ते प्रकाश्याभिवदन्ति
वयमेतद्बाणमवष्टभ्य विधारयामः ॥ २.२॥

तान् वरिष्ठः प्राण उवाच । मा मोहमापद्यथ अहमेवैतत्
पञ्चधाऽऽत्मानं प्रविभज्यैतद्बाणमवष्टभ्य विधारयामीति
तेऽश्रद्दधाना बभूवुः ॥ २.३॥

सोऽभिमानादूर्ध्वमुत्क्रामत इव तस्मिन्नुत्क्रामत्यथेतरे सर्व
एवोत्क्रामन्ते तस्मिंश्च प्रतिष्ठमाने सर्व एव प्रतिष्ठन्ते । तद्यथा
मक्षिका मधुकरराजानमुत्क्रामन्तं सर्व एवोत्क्रमन्ते तस्मिंष्च
प्रतिष्ठमाने सर्व एव प्रातिष्टन्त एवं वाङ्मनष्चक्षुः श्रोत्रं
च ते प्रीताः प्राणं स्तुन्वन्ति ॥ २.४॥

एषोऽग्निस्तपत्येष सूर्य
एष पर्जन्यो मघवानेष वायुः
एष पृथिवी रयिर्देवः
सदसच्चामृतं च यत् ॥ २.५॥

अरा इव रथनाभौ प्राणे सर्वं प्रतिष्ठितम् ।
ऋचो यजूꣳषि सामानि यज्ञः क्षत्रं ब्रह्म च ॥ २.६॥

प्रजापतिश्चरसि गर्भे त्वमेव प्रतिजायसे ।
तुभ्यं प्राण प्रजास्त्विमा बलिं हरन्ति
यः प्राणैः प्रतितिष्ठसि ॥ २.७॥

देवानामसि वह्नितमः पितॄणां प्रथमा स्वधा ।
ऋषीणां चरितं सत्यमथर्वाङ्गिरसामसि ॥ २.८॥

इन्द्रस्त्वं प्राण तेजसा रुद्रोऽसि परिरक्षिता ।
त्वमन्तरिक्षे चरसि सूर्यस्त्वं ज्योतिषां पतिः ॥ २.९॥

यदा त्वमभिवर्षस्यथेमाः प्राण ते प्रजाः ।
आनन्दरूपास्तिष्ठन्ति कामायान्नं भविष्यतीति ॥ २.१०॥

व्रात्यस्त्वं प्राणैकर्षरत्ता विश्वस्य सत्पतिः ।
वयमाद्यस्य दातारः पिता त्वं मातरिश्व नः ॥ २.११॥

या ते तनूर्वाचि प्रतिष्ठिता या श्रोत्रे या च चक्षुषि ।
या च मनसि सन्तता शिवां तां कुरु मोत्क्रमीः ॥ २.१२॥

प्राणस्येदं वशे सर्वं त्रिदिवे यत् प्रतिष्ठितम् ।
मातेव पुत्रान् रक्षस्व  श्रीश्च प्रज्ञां च विधेहि न इति ॥ २.१३॥

इति प्रश्नोपनिषदि द्वितीयः प्रश्नः ॥

Sacred Chants - Prashna Upanishad (Triteeya Prashna)

 https://youtu.be/g1EEjR8rBJY

 

तृतीयः प्रश्नः
अथ हैनं कौशल्यश्चाश्वलायनः पप्रच्छ । भगवन् कुत
एष प्राणो जायते कथमायात्यस्मिञ्शरीर आत्मानं  वा
प्रविभज्य कथं प्रतिष्ठते केनोत्क्रमते कथं बाह्यमभिधत्ते
कथमध्यात्ममिति ॥ ३.१॥

तस्मै स होवाचातिप्रश्नान् पृच्छसि ब्रह्मिष्ठोऽसीति
तस्मात्तेऽहं ब्रवीमि ॥ ३.२॥

आत्मन एष प्राणो जायते । यथैषा पुरुषे
छायैतस्मिन्नेतदाततं
मनोकृतेनायात्यस्मिञ्शरीरे ॥ ३.३॥

यथा सम्रादेवाधिकृतान् विनियुङ्क्ते । एतन् ग्रामानोतान्
ग्रामानधितिष्ठस्वेत्येवमेवैष प्राण इतरान् प्राणान् पृथक्
पृथगेव सन्निधत्ते ॥ ३.४॥

पायूपस्थेऽपानं चक्षुःश्रोत्रे मुखनासिकाभ्यां प्राणः स्वयं
प्रातिष्ठते मध्ये तु समानः । एष ह्येतद्धुतमन्नं समं नयति
तस्मादेताः सप्तार्चिषो भवन्ति ॥ ३.५॥

हृदि ह्येष आत्मा । अत्रैतदेकशतं नाडीनां तासां शतं
शतमेकैकस्या द्वासप्ततिर्द्वासप्ततिः प्रतिशाखानाडीसहस्राणि
भवन्त्यासु व्यानश्चरति ॥ ३.६॥

अथैकयोर्ध्व उदानः पुण्येन पुण्यं लोकं नयति पापेन
पापमुभाभ्यामेव मनुष्यलोकम् ॥ ३.७॥

आदित्यो ह वै बाह्यः प्राण उदयत्येष ह्येनं चाक्षुषं
प्राणमनुगृह्णानः । पृथिव्यां या देवता सैषा पुरुषस्य
अपानमवष्टभ्यान्तरा यदाकाशः स समानो वायुर्व्यानः ॥ ३.८॥

तेजो ह वा उदानस्तस्मादुपशान्ततेजाः । पुनर्भवमिन्द्रियैर्मनसि
सम्पद्यमानैः ॥ ३.९॥

यच्चित्तस्तेनैष प्राणमायाति । प्राणस्तेजसा युक्तः सहात्मना
तथासङ्कल्पितं लोकं नयति ॥ ३.१०॥

य एवं विद्वान् प्राणं वेद न हास्य प्रजा हीयतेऽमृतो
भवति तदेषः श्लोकः ॥ ३.११॥

उत्पत्तिमायतिं स्थानं विभुत्वं चैव पञ्चधा ।
अध्यात्मं चैव प्राणस्य विज्ञायामृतमश्नुते
विज्ञायामृतमश्नुत इति ॥ ३.१२॥

इति प्रश्नोपनिषदि तृतीयः प्रश्नः ॥

Sacred Chants - Prashna Upanishad (Chaturtha Prashna)

 https://youtu.be/xY-dNXh6hc0

 

चतुर्थः प्रश्नः ।
अथ हैनं सौर्यायणि गार्ग्यः पप्रच्छ । भगवन्नेतस्मिन् पुरुषे
कानि स्वपन्ति कान्यस्मिञ्जाग्रति कतर एष देवः स्वप्नान् पश्यति
कस्यैतत्  सुखं भवति कस्मिन्नु सर्वे सम्प्रतिष्ठिता भवन्तीति ॥ ४.१॥

तस्मै स होवाच यथा गार्ग्य मरीचयोऽर्कस्यास्तं गच्छतः सर्वा
एतस्मिंस्तेजोमण्डल एकीभवन्ति ताः पुनः पुनरुदयतः प्रचरन्त्येवं
ह वै तत् सर्वं परे देवे मनस्येकीभवति तेन तर्ह्येष पुरुषो न
शृणोति न पश्यति न जिघ्रति न रसयते न स्पृशते नाभिवदते
नादत्ते नानन्दयते न विसृजते नेयायते स्वपितीत्याचक्षते ॥ ४.२॥

प्राणाग्नय एवैतस्मिन् पुरे जाग्रति । गार्हपत्यो ह वा एषोऽपानो
व्यानोऽन्वाहार्यपचनो यद्गार्हपत्यात् प्रणीयते प्रणयनादाहवनीयः
प्राणः ॥ ४.३॥

यदुच्छ्वासनिःश्वासावेतावाहुती समं नयतीति स  समानः । मनो ह
वाव यजमानः । इष्टफलमेवोदानः । स एनं यजमानमहरहर्ब्रह्म
गमयति ॥ ४.४॥

अत्रैष देवः स्वप्ने महिमानमनुभवति । यद्दृष्टं
दृष्टमनुपश्यति श्रुतं श्रुतमेवार्थमनुशृणोति
देशदिगन्तरैश्च प्रत्यनुभूतं पुनः पुनः प्रत्यनुभवति दृष्टं
चादृष्टं च श्रुतं चाश्रुतं चानुभूतं चाननुभूतं च
सच्चासच्च सर्वं पश्यति सर्वः पश्यति ॥ ४.५॥

स यदा तेजसाऽभिभूतो भवति । अत्रैष देवः स्वप्नान्न
पश्यत्यथ यदैतस्मिञ्शरीर एतत्सुखं भवति ॥ ४.६॥

स यथा सोभ्य वयांसि वसोवृक्षं सम्प्रतिष्ठन्ते । एवं
ह वै तत् सर्वं पर आत्मनि सम्प्रतिष्ठते ॥ ४.७॥

पृथिवी च पृथिवीमात्रा चापश्चापोमात्रा च तेजश्च तेजोमात्रा च
वायुश्च वायुमात्रा चाकाशश्चाकाशमात्रा च चक्षुश्च द्रष्टव्यं
च श्रोत्रं च श्रोतव्यं च घ्राणं च घ्रातव्यं च रसश्च
रसयितव्यं च त्वक्च स्पर्शयितव्यं च वाक्च वक्तव्यं च हस्तौ
चादातव्यं चोपस्थश्चानन्दयितव्यं च पायुश्च विसर्जयितव्यं च
यादौ च गन्तव्यं च मनश्च मन्तव्यं च बुद्धिश्च बोद्धव्यं
चाहङ्कारश्चाहङ्कर्तव्यं च चित्तं च चेतयितव्यं च तेजश्च
विद्योतयितव्यं च प्राणश्च विधारयितव्यं च ॥ ४.८॥

एष हि द्रष्टा स्प्रष्टा श्रोता घ्राता रसयिता मन्ता बोद्धा कर्ता
विज्ञानात्मा पुरुषः । स परेऽक्षर आत्मनि सम्प्रतिष्ठते ॥ ४.९॥

परमेवाक्षरं प्रतिपद्यते स यो ह वै तदच्छायमशरीरमलोहितं
शुभ्रमक्षरं वेदयते यस्तु सोम्य । स सर्वज्ञः सर्वो भवति ।
तदेष श्लोकः ॥ ४.१०॥

विज्ञानात्मा सह देवैश्च सर्वैः प्राणा भूतानि सम्प्रतिष्ठन्ति यत्र
तदक्षरं वेदयते यस्तु सोम्य स सर्वज्ञः सर्वमेवाविवेशेति ॥ ४.११॥

इति प्रश्नोपनिषदि चतुर्थः प्रश्नः ॥

Sacred Chants - Prashna Upanishad (Pancham Prashna)

https://youtu.be/LFLteC8Orr4

 

पञ्चमः प्रश्नः ।
अथ हैनं शैब्यः सत्यकामः पप्रच्छ । स यो ह वै
तद्भगवन्मनुष्येषु प्रायणान्तमोङ्कारमभिध्यायीत । कतमं वाव
स तेन लोकं जयतीति । तस्मै स होवाच ॥ ५.१॥

एतद्वै सत्यकाम परं चापरं च ब्रह्म यदोङ्कारः ।
तस्माद्विद्वानेतेनैवायतनेनैकतरमन्वेति ॥ ५.२॥

स यद्येकमात्रमभिध्यायीत स तेनैव संवेदितस्तूर्णमेव
जगत्यामभिसम्पद्यते । तमृचो मनुष्यलोकमुपनयन्ते स तत्र
तपसा ब्रह्मचर्येण श्रद्धया सम्पन्नो महिमानमनुभवति ॥ ५.३॥

अथ यदि द्विमात्रेण मनसि सम्पद्यते सोऽन्तरिक्षं
यजुर्भिरुन्नीयते सोमलोकम् । स सोमलोके विभुतिमनुभूय
पुनरावर्तते ॥ ५.४॥

यः पुनरेतं त्रिमात्रेणोमित्येतेनैवाक्षरेण परं पुरुषमभि-
ध्यायीत स तेजसि सूर्ये सम्पन्नः । यथा पादोदरस्त्वचा विनिर्मुच्यत
एवं ह वै स पाप्मना विनिर्मुक्तः स सामभिरुन्नीयते ब्रह्मलोकं
स एतस्माज्जीवघनात् परात्परं पुरिशयं पुरुषमीक्षते । तदेतौ
श्लोकौ भवतः ॥ ५.५॥

तिस्रो मात्रा मृत्युमत्यः प्रयुक्ता
अन्योन्यसक्ताः अनविप्रयुक्ताः ।
क्रियासु बाह्याभ्यन्तरमध्यमासु
सम्यक् प्रयुक्तासु न कम्पते ज्ञः ॥ ५.६॥

ऋग्भिरेतं यजुर्भिरन्तरिक्षं
सामभिर्यत् तत् कवयो वेदयन्ते ।
तमोङ्कारेणैवायतनेनान्वेति विद्वान्
यत्तच्छान्तमजरममृतमभयं परं चेति ॥ ५.७॥

इति प्रश्नोपनिषदि पञ्चमः प्रश्नः ॥

Sacred Chants - Prashna Upanishad (Shashtha Prashna)

 https://youtu.be/_5bzpk0e4IE

 

षष्ठः प्रश्नः ।
अथ हैनं सुकेशा भारद्वाजः पप्रच्छ । भगवन् हिरण्यनाभः
कौसल्यो राजपुत्रो मामुपेत्यैतं प्रश्नमपृच्छत । षोडशकलं
भारद्वाज पुरुषं वेत्थ । तमहं कुमारमब्रुवं नाहमिमं वेद ।
यद्यहमिममवेदिषं कथं ते नावक्ष्यमिति । समूलो वा एष
परिशुष्यति योऽनृतमभिवदति तस्मान्नार्हम्यनृतं वक्तुम् । स
तूष्णीं रथमारुह्य प्रवव्राज । तं त्वा पृच्छामि क्वासौ पुरुष
इति ॥ ६.१॥

तस्मै स होवाचेहैवान्तःशरीरे सोम्य स पुरुषो
यस्मिन्नताः षोडशकलाः प्रभवन्तीति ॥ ६.२॥

स ईक्षाचक्रे । कस्मिन्नहमुत्क्रान्त उत्क्रान्तो भविष्यामि
कस्मिन्वा प्रतिष्ठिते प्रतिष्ठास्यामीति ॥ ६.३॥

स प्राणमसृजत प्राणाच्छ्रद्धां खं वायुर्ज्योतिरापः पृथिवीन्द्रियं
मनः । अन्नमन्नाद्वीर्यं तपो मन्त्राः कर्म लोका लोकेषु च नाम च
॥ ६.४॥

स यथेमा नद्यः स्यन्दमानाः समुद्रायणाः समुद्रं प्राप्यास्तं
गच्छन्ति भिद्येते तासां नामरूपे समुद्र इत्येवं प्रोच्यते । एवमेवास्य
परिद्रष्टुरिमाः षोडशकलाः पुरुषायणाः पुरुषं प्राप्यास्तं गच्छन्ति
भिद्येते चासां नामरूपे पुरुष इत्येवं प्रोच्यते स एषोऽकलोऽमृतो
भवति तदेष श्लोकः ॥ ६.५॥

अरा इव रथनाभौ कला यस्मिन्प्रतिष्ठिताः ।
तं वेद्यं पुरुषं वेद यथ मा वो मृत्युः परिव्यथा इति ॥ ६.६॥

तान् होवाचैतावदेवाहमेतत् परं ब्रह्म वेद । नातः
परमस्तीति ॥ ६.७॥

ते तमर्चयन्तस्त्वं हि नः पिता योऽस्माकमविद्यायाः परं पारं
तारयसीति । नमः परमऋषिभ्यो नमः परमऋषिभ्यः ॥ ६.८॥

इति प्रश्नोपनिषदि षष्ठः प्रश्नः ॥

ॐ भद्रं कर्णेभिः शृणुयाम देवा
भद्रं पश्येमाक्षभिर्यजत्राः ।
स्थिरैरङ्गैस्तुष्तुवाꣳसस्तनूभिर्व्यशेम देवहितं यदायुः ॥

स्वस्ति न इन्द्रो वृद्धश्रवाः
स्वस्ति नः पूषा विश्ववेदाः ।
स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः
स्वस्ति नो बृहस्पतिर्दधातु ॥

ॐ शान्तिः शान्तिः शान्तिः ॥

PRASNA UPANISHAD by F. Max Müller FULL AUDIOBOOK |

https://youtu.be/T4pAT3hjX18

 https://esamskriti.com/Prasnopanishad-TNS-Complete.pdf

PRASHNA UPANISHAD IN SIMPLE ENGLISH PART ONE QUESTIONS 1, 2, AND, 3

 https://youtu.be/1Hdpq-K6w-w

 :02 / 20:58

PRASHNA UPANISHAD IN SIMPLE HINDI PART ONE INTRODUCTION AND QUESTIONS 1, 2, AND, 3

 https://youtu.be/3aAcpVFfmxM

 

PRASHNA UPANISHAD IN SIMPLE ENGLISH PART TWO QUESTIONS 4, 5, AND 6

 https://youtu.be/Wq_UFfCaTjk

 

PRASHNA UPANISHAD IN SIMPLE HINDI PART TWO QUESTIONS 4, 5, AND 6

 https://youtu.be/KgR68QHEkX4

 

please see

https://esamskriti.com/Prasnopanishad-TNS-Complete.pdf

for text in roman letters and english translation 

for in hindi please see(commentary)

https://www.scribd.com/doc/162540818/Kenopanishad-%E0%A4%95%E0%A5%87%E0%A4%A8%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6

Essence of the Prasnopanishad

by Swami Sivananda

Om. O gods! may we, with our ears, hear, what is auspicious; O ye, fit to be worshipped! may we, with our eyes, see what is auspicious. May we enjoy the life allotted to us by the gods, offering our praise with our bodies strong of limb. May Indra, the powerful, the ancient of fame, vouchsafe us prosperity. May He, the nourisher and the possessor of all wealth, give us what is well for us. May the Lord of swift motion be propitious to us, and may the protector of the great ones protect us, too.

Om Peace! Peace!! Peace!!!
Introduction
1. Six seekers of Brahman go to a sage called Pippalada and put him six questions. These questions and answers form the substance of this Upanishad.

2. Prana or the life principle, and Rayi or matter, were first created by the Lord.

3. Prana acts on Rayi. Various forms are manifested.

4. It is the intermingling of these two that gives rise to the world of diverse forms.

5. The one is active, positive and is the male principle; the other is passive, negative and is the female principle.

6. Prana belongs to the conscious side of creation, while Rayi or matter belongs to the form side of creation.

7. Matter is the universal form. Prana is life or consumer.

8. The body is upheld by the Prana or life principle.

9. Prajapati was desirous of offspring. From this desire a pair sprang forth, viz., matter or the universal form and Prana, life, or consumer.

10. As life and matter, Prajapati is, gradually, the sun and the moon, the year in its two halves, day and night.

11. Prana, Aditya (sun), day, Amurta (formless), life, spirit, northern path, invisibility, belong to the life side.

12. Rayi, the moon, the night, Murta (with form), matter, southern path, visibility, belong to the matter side.

13. The second question refers to the Devas who support man and enlighten the senses and the constituents of the body.

14. The third question refers to the nature and origin the Prana.

15. The fourth question refers to sleep and dream.

16. The fifth question refers to Prana and OM.

17. The sixth question refers to the Purusha of sixteen Kalas or parts.

18. Sukesa, Satyakama, Gargya, Kausalya, Bhargava, Kabandhi, all these devoted to Brahman and centered in Brahman, seeking the highest Brahman, approached the revered Pippalada with offering (Samit) in their hands, thinking that he would explain all to them.

19. Knowledge of Brahman can be acquired by men who have observed celibacy, performed Tapas and lived with the preceptor.

20. Then Pippalada said to the aspirant: Stay here for one year with austerity, celibacy and faith. Then you may ask questions as you please, and if I know them I will surely explain all to you.

Preparation of The Vessel
21. The subtle truths of Vedanta cannot be grasped by the gross and impure mind. The mind should be rendered pure, subtle and sharp. Then alone will it be fit to practise concentration and meditation and comprehend the subtle truths of the Upanishads.

22. Service to the Guru or preceptor with faith and devotion purifies the mind quickly. This is the most powerful purifying agent.

23. The spiritual teacher knows through his inner vision the mental state of the aspirants, the degree of their evolution, their defects and weaknesses, etc.

24. Tapas and celibacy contribute to the purification of the mind.

25. The teacher actually sees their astral and causal bodies through the inner eye of wisdom.

26. The seer Pippalada found out through his inner vision that there were still impurities in their minds and so he asked them to stay with him for one year practising Tapas, celibacy and faith.

Life and Matter
27. Life has no beginning. The world is not created. It is simply projected by God.

28. Then Katyayana Kabandi approached Pippalada and asked; Venerable master, whence are these creatures born?

29. He replied: Prajapati (the Lord of creatures) was desirous of offspring. He performed penance (thought) and having performed he created a pair-matter (Rayi) and life (Prana), food and eater, thinking that these together would produce creatures for him in many ways.

30. Tapas is penance. Here it means reflection as to how and what are to be created.

31. Prana is energy. Rayi is matter. Prana and Rayi are male and female. Prana and matter are the couple.

32. Prajapati created a couple necessary for creation: the moon that is food and Prana (fire, sun) i.e., the eater.

33. He thought that Agni (sun) and the moon (i.e., the eater and the food) would create various creatures, and so he created the sun and the moon.

34. Through the influence of the moon only the delicious Soma or the Rasa of the earth which nourishes plants and herbs is produced. The Sun is the fire that consumes the Rasa.

35. This life is sustained by food (Annam) and air (Prana).

36. The sun is verily life and the moon the matter; all this having form and without form is found. Therefore form is indeed food.

37. Murtam means with form; gross (solid, liquid and fiery objects).

38. Amurta means without form; subtle, (air, ether).

39. The sun is energy. The moon is matter.

40. All this that has body (form) and that has no body (formless, subtle) is matter. Therefore body (form) indeed is matter.

41. The sun is Prana, the eater, the fire; the moon is the food. The eater and the food are really one. They are aspects of the Lord of creatures.

The Glorious Sun
42. The sun is the centre of energy. It is therefore identical with the Prana.

43. Now, the sun rising goes towards the east. By that he bathes in his rays all Pranas in the east. When he lights up the southern, the western, the northern quarters, the nadir, the zenith, the intermediate quarters, and all, by that takes up into his rays all creatures.

44. The sun bathes all living beings with his light, makes them one with his own self.

45. Wherever there is life, wherever there is energy, it is due to the influence of the sun.

46. The sun is the greatest inexhaustible powerhouse on earth. He supports by his rays all life in all directions.

47. This is the (Vaisvanara) the sum-total of all living beings, assuming all forms, life and fire, who rises every day.

48. The sun illumines the whole world. He is the centre of force and energy. He is the source of life and activity. Therefore he is the Lord of creatures. He is connected with the activities of all men. He is indeed the life of the world.

49. Assuming all forms, resplendent, omniscient, the highest goal, the one light, the heat-giver, with thousand rays, existing in hundred forms, life of all creatures, this sun rises.

50. The year is indeed Prajapati, the Lord of the creation. There are two paths, southern and northern. Those who follow the path of Karma alone, by the performance of sacrificial and pious acts, obtain only the world of the moon and certainly return again.

51. Ishta is the daily performance of Agnihotra, penance, feeding of the guests.

52. Purta is digging of wells, tanks etc. for the Public, building temples, hospitals, chaultries, giving food to the poor and the hungry, laying out public gardens, etc.

53. But those who have sought the Atman by penance, faith, and knowledge, gain by the northern route the sun (Brahma-loka). This is the home of all lives, the immortal, fearless, the highest goal.

54. They go along the path of Devayana, the path of the gods, to the world of the sun and from there go to Brahma-loka. They merge in Brahman at the end of the cycle. This is Krama-Mukti or gradual liberation.

55. Those who have attained Brahmaloka do not return to this world. They do not take rebirth as followers of mere Karma do.

56. Having five feet (the five seasons), the father, having twelve forms (twelve months), the giver of rain, they (sages) say, he is seated in a plane higher than heaven. Others call him all-wise, upon whom, like a chariot (drawn by seven horses), with seven wheels and seven spokes, the whole world is founded.

57. The sun is nothing but the year or time. The sun is the maker or measurer of time.

58. The sun by pervading all beings with his light, makes them one with his own self.

59. The sun is called father, because he is the creator of all, he sustains all life, and all life proceed from him only.

60. The seven rays or colours of the sun are the seven horses of the sun. Half years, seasons, months, half-months, days, nights and Muhurtas are also the seven horses of the sun.

61. The six spokes are the seasons.

62. The month is Prajapati (the Lord of creation), its dark half is indeed the food, its bright half the Prana. Therefore these Rishis perform sacrifices in the bright half, the others in the dark half.

63. The month also is in nature of a pair. One portion, that is the dark half is food, i.e., matter or moon. The other half, i.e., the bright fortnight, is the sun, the earth, the fire or Prana.

64. Night is daily Pralaya.

65. Day and night are Prajapati. The day is the Prana and the night indeed is food. Those who unite in love by day waste their Prana, those who unite in love by night are considered verily as Brahmacharins.

66. Food indeed is Prajapati; from that indeed proceeds semen, from these all creatures are born.

67. Thus therefore those who observed this rule of Prajapati produce a pair. To them alone is this Brahmaloka in whom penance, celibacy and truth abide.

68. That pure Brahmaloka belongs to them only in whom there is no deceit, falsehood or dissimulation.

69. Fraud, crookedness, falsehood and dissimulation taint the heart. They are obstacles in the spiritual path. They should be eradicated by cultivating the opposite, positive virtues, such as honesty, straightforwardness and truth.

Prana: Greater than Senses
70. Then Bhargava, son of Vidarbha questioned Pippalada.: O Bhagavan, how many Devas support the creation? Which of them enlighten that? Who, again, is, amongst them, the greatest?

71. The second question deals with the powers, glory and splendour of Prana. It is the Prana that supports the microcosm and is, thus, the best of all.

72. He replied: Those Devas verily are the ether, wind, fire, water, speech, mind, eye and the ear. They, manifesting their glory, disputed among each other and said, we hold together and support this body.

73. Prana, the greatest, said to them: Be not lost in delusion. Do not entertain this foolish pride. I alone, dividing myself fivefold, support this body and keep it.

74. Breathing and thought are expressions of Prana only. Prana is the most important fundamental principle in the body and Nature. Therefore Prana is called Brahma. The individual Prana is a part of the universal Prana or cosmic energy.

75. They did not believe. The principle Prana, from indignation, seemed to go out of the body, as it were, from above. When the Prana ascended, all the others (senses) immediately ascended, too; and when it remained all others remained, too; just as the bees go out when their queen goes out and return when she returns; so mind, speech, eye, ear, and the rest, being pleased, praised Prana.

Prana: The Prime Mover
76. Thus life, as fire, burns; as the sun it shines; as Parjanya it rains; as Maghavan (Indra) it rules; it is the wind; it is the earth, moon, Deva, what has form, what is formless and what is immortal.

77. Prana is the Amrita which is the basis or stay of all Devas.

78. Like spokes in the nave of a wheel, so all is centred in Prana, the verses of the Rigveda, Samaveda, sacrifices, Kshatriyas and the Brahmins.

Prayer to Prana
79. As Prajapati, Lord of creatures, thou (Prana) movest about in the womb; Thou indeed art born afterwards. To thee, O Prana, who dwelleth together with the other Pranas (senses), these creatures offer oblation.

80. Prana moves in the womb. In the womb it causes the quickening of the foetus. It expels the child from the womb, when grown.

81. Prana is born as a child. Prana is both father and mother. It is Prajapati, universal life.

82. The senses carry the impressions of their respective objects for nourishing and sustaining the life in the body. These are the offerings to Prana, the Lord of the senses.

83. Prana is the eater. All is food for Prana.

84. O, Prana, thou art the best carrier to the gods, the first oblation to the forefathers. Thou are the active principle of the senses which are the essence of the body.

85. This life, as fire, burns. Prana burns as fire.

86. Prana is the active principle that supports the senses and the body. The limbs and organs will be emaciated and dried up if there is no Prana. So Prana is the essence or sap of all the senses and the body.

87. O, Prana, thou art Indra, thou art Rudra by prowess, thou art the protector, thou movest in the sky, thou art the sun, the Lord of all lights.

88. When thou showerest down rain, then, O Prana, these creatures of thine sit delighted, hoping there will be food as they desire.

89. O, Prana, thou art a Vratya (eternally pure); thou art the fire Ekarshi, the consumer of everything, the good Lord of the world. We are the givers of oblations, O, Matarisvan, thou art our father.

90. Make propitious that body of thine which abides in speech, in the ear, in the eye and also which pervades the mind; do not go out.

91. All this is within the control of Prana, as also all that is in the third heaven. Protect us like a mother. Give us prosperity and wisdom.

The Mystery of Life
92. Then Kausalya, son of Asvala, questioned Pippalada: O, Bhagavan, where is this Prana born? How does it come into the body? How does it abide after it has divided itself? How does it go out? How does it support what is without, and all within the body?

93. Pippalada replied: You ask questions about transcendental matters. I will explain to thee, because you are a great enquirer of Brahman.

94. This Prana is born of the Atman. As is this shadow in the man, so is this Prana in the Atman. By the action of the mind this enters into the body.

95. The act of the mind is the thought-power willing or wishing. By the act of the mind means, by the good or evil deeds, which are the work of the mind.

Functions of Prana
96. As a king commands his officers, saying to them, Reside in and govern these or those villages, so does this Prana dispose the other Pranas each for their separate work.

97. The Apana dwells in the organs of excretion and generation; the Prana itself abides in the eye, ear, mouth, and nose. In the middle is Samana. It. distributes the food supplied equally and the seven flames proceed from it.

98. Apana dwells in the anus and the generative organs. It does excretion. Prana does the sensory life function. It dwells in the eye, the ears, etc. Samana dwells in the navel. It does the digestive function. Vyana does the circulation of blood. It is all-pervading. Udana helps swallowing of food and drink. It takes the Jiva to Brahman during deep sleep. It takes the Jiva out of the body during death and conducts him to the other world. It abides in the throat.

99. This Atman is in the heart. There are a hundred and one nerve-currents (Nadis). Each of these has a hundred branches; again each of these has seventy-two thousand sub-branches. In these the Vyana moves.

100. Again, through one nerve, the Udana, ascending, leads us upwards to the virtuous worlds by good work, to the sinful world by sin and to the world of men by virtue and sin combined.

101. The sun verily is the external Prana. He rises favouring the Prana in the eyes. The goddess of the earth attracts (controls) the Apana downwards. The Akasa (ether) between the sun and the earth is Samana. The wind is Vyana.

102. The external fire indeed is Udana. Therefore, he whose fire has gone out enters another body with his senses absorbed in the mind.

103. Whatever his thought at the time of death, with that he attains Prana and the Prana, united with Udana, together with the Jivatma, leads on to the world thought of.

104. The learned man who knows thus his offspring does not perish, and he becomes immortal.

105. He who knows the origin, the entry, the seat, the fivefold distribution of Prana and its internal state in the body, obtains immortality, yes, attains immortality.

Dream and Deep Sleep
106. Then Gargya, the grandson of Surya, questioned Pippalada: O Bhagavan, what are they that sleep in man; what again are they that awake in him. Which is the Deva who sees dreams? Whose is this happiness? On what do all these depend?

107. What organs sleep in the body or cease functioning when man is sleeping? What are awake therein, i.e., perform their functions?

108. Pippalada replied: O Gargya, just as the rays of the sun, when setting, become one in that disc of light and come forth again when the sun rises again, so also all these become one in the highest Deva, the mind. Therefore, at that time, one does not hear, see, smell, taste or feel; does not speak, or take, or enjoy, or evacuate, or move. They say, He sleeps.

109. All the organs (or senses) are dormant in the mind during deep sleep. They become one with the mind.

110. The fire of Prana alone is awake in the city (body). The Apana is the Garhapatya fire. The Vyana is the Ahavaniya fire, because it is taken out of the Garhapatya fire.

111. Because the Samana distributes equally the oblations (the respiration), he is the priest (Hotri). The mind is the sacrifice, the Udana is the reward of the sacrifices; he leads the sacrificer everyday, in deep sleep, to Brahman.

112. In this state, this Deva (mind) enjoys in dream his greatness. Whatever has been seen, he sees again; what has been heard, he hears again; what has been enjoyed in different countries and quarters, he enjoys again; what has been seen and not seen, heard and not heard, experienced and not experienced, real and unreal, he sees; he being all, he sees all.

113. In dream the mind creates a world of its own out of the impressions received in the waking state and enjoys the vision. The mind itself is the perceiver (subject) and the perceived (object). The mind itself assumes the forms of mountains, rivers, trees, flowers etc. then.

114. In dream the mind dives deep sometimes into the impressions of past lives also and revives them.

115. When he is overpowered by light, then that god (mind) sees no dreams, and at that time bliss arises in this body.

116. The causal body is active in deep sleep. The causal body is the organ through which the happiness of deep sleep is enjoyed.

117. The Jiva rests in Brahman, in deep sleep. There is only the thin layer of ignorance between him and the supreme Self. In Samadhi or the superconscious state, this veil of ignorance is rent asunder and the Jiva merges himself in Brahman and attains the highest knowledge. This is the difference between deep sleep and Samadhi.

118. Just as, O beloved one, birds repair to a tree to roost (dwell), so indeed all these rest in the supreme Atman.

119. The earth and the subtle elements, the water and its subtle elements, the fire and its subtle elements, the air and its subtle elements, ether and its subtle elements, the eye and perceivable objects, the ear and what can be heard, the nose and what can be smelt, taste and its objects, the hands and what can be grasped, the feet and what can be walked, the organ of generation and what is to be enjoyed, the organ of excretion and what must be excreted, the mind and what must be thought of, the intellect and what must be determined, egoism and its objects, Chitta and its objects, light and its objects, the Prana and what must be supported by it all rest in the supreme Atman in deep sleep.

The Transcendent Experience
120. Manas or mind is that faculty which cogitates: Should I do this or not. The Buddhi or the intellect is the faculty that determines: I must do this. Egoism or Ahamkara is the self-arrogating principle. It feels: I did this. I enjoyed this. Chitta is the faculty of memory.

121. It is he who sees, feels, heals, smells, tastes, thinks, knows. He is the doer, the intelligent Soul, the Purusha. He dwells in the highest indestructible place.

122. Just as the image of the sun is reflected in water, so the image of Brahman is reflected in the mind. The reflected image is the Jiva. This is only apparent, but not real.

123. The Jivanmukta enters into the supreme, immortal, undecaying Atman, just as the reflected image of the sun in water enters into the sun.

124. The supreme indestructible Being he surely obtains. Whoever, O beloved one, knows this Being, which is without shadow, without body, without colour, which is pure and indestructible, becomes omniscient and becomes all.

125. Brahman is free from the Gunas and so it is ever pure. It is bodyless and so undecaying.

126. The Jiva was enveloped by ignorance and so he was not omniscient before. He becomes all by the destruction of ignorance, by attaining knowledge.

127. Brahman is eternal, incomprehensible, unborn. It is all bliss in nature, free from all miseries and troubles. It exists without and within all.

128. O beloved one, he who knows the imperishable Atman, in whom rise the knowing self with all the Devas, the Prana and five elements, becomes omniscient, and, indeed, enters into all.

129. Enters into all, i.e., realises he is the Self or Atman in beings and feels that he himself exists in all.

Glory of Meditation on Om
130. Then Satyakama, son of Sibi questioned Pippalada; O Bhagavan, what world does he who, among men, meditates on Om until death, attain by that.

131. Om is the Pratika or substitute for Brahman. It is the symbol of Brahman.

132. Meditation on Om with Bhava (feeling) and its meaning is really meditation on Brahman.

133. Meditation on Om is the keeping up of the continuous flow of the one idea of the supreme Self, like the flow of oil from one vessel to another (Tailadharavat) .

134. The mind should be steady like the flame of a lamp in a windless place.

135. Meditation can be practised only by that aspirant whose senses are turned away from external objects, who has a calm mind, who is endowed with discrimination, self-restraint, purity, faith, endurance and a strong yearning for final emancipation.

136. Pippalada replied: O Satyakama, the syllable Om is indeed the higher and the lower Brahman. Therefore, he who knows it by this means, surely attains either of them.

137. Om primarily signifies Para-Brahman and secondarily denotes Hiranyagarbha.

138. If he meditates on one Matra of it-A, then he, being enlightened by that comes quickly to earth. The Rik-verses lead to the world of men, and having been endowed there with austerity, celibacy and faith, attains greatness.

139. But if he meditates on its second Matra-U only, he becomes one with the mind. He is led up by the Yajus-verses to the sky the world of moon. Having enjoyed greatness there, he returns to earth.

140. But if, again, he meditates on the highest Purusha with this syllable Om of three Matras, he becomes united with the sun. As a snake is freed from its skin, so is he freed from sin. He is led up by the Sama-hymn to the world of Brahma, and from him, full of life, he beholds the Supreme Purusha residing in the heart.

141. The three Matras, when employed separately, are mortal, but when they are connected with one another, they are not wrongly employed. When they are properly employed in all the internal, external and middle functions the knower trembles not. He is not shaken from his Brahmic consciousness. He is ever fixed in his consciousness: I am Brahman.

142. Through the Rik-verses he arrives at this world, through the Yajus-verses at the sky, through the Saman-verses at that which the seers know (Brahmaloka) by means of the letter Om. The wise one reaches these and also that which is quiet, undecaying, deathless fearless and supreme.

The Indwelling Presence
143. Then Sukesa, son of Bharadvaja questioned Pippalada: O Bhagavan, Hiranyanabha, a prince of Kosa, came once to me and asked this question: 'O Bharadvaja, knowest thou the Purusha of sixteen Kalas (parts)?' I said to the youth: 'I do not know him. If I knew why should I not tell thee. He who tells that is not true is dried up, verily, root and all. Therefore I dare not utter untruth.' Having ascended his car, he went away in silence. That I ask you, what is that Purusha?

144. Pippalada replied: O gentle youth, that Purusha in whom these sixteen Kalas are born is even here within the body.

145. One need not go far to seek Him, He is in the lotus of the heart. He is quite close to you, closer than your breath.

146. The Atman is said to dwell in the heart in order to make the aspirant realise that the Atman is his very own self. This will help him to practise concentration, and the Purusha is realised as if within the body, by the process of thinking, reflection and meditation.

147. The Purusha has really no parts. He is indivisible, homogeneous and partless. On account of ignorance, He is seen as one having parts.

148. The Kalas are conditions which are superimposed on the Purusha on account of ignorance. When one attains knowledge, all the conditions drop away. He beholds the one homogeneous, unconditional supreme Purusha alone.

149. Intelligence is not an attribute of the Atman. The Atman is an embodiment of intelligence (Prajnana-Ghana or Vijnana-Ghana), dense mass of intelligence.

150. You will have to eliminate the sixteen Kalas by the practice of the Neti-Neti (not this, not this) doctrine.

151. He (Purusha) reflected, what is that by whose departure I shall depart, and by whose stay I shall stay?

Fundamentals of Sankhya Philosophy
152. According to the Sankhya philosophy, Prakriti or Pradhana is the creator and Purusha is the enjoyer.

153. Prakriti transforms itself into Mahat (intellect), mind, egoism, Tanmatras, elements, etc., for the benefit or enjoyment of the Purusha.

154. He created Prana, from Prana faith, ether, air, fire, water, earth, senses, mind and food; and from food, strength, penance, Mantras, Karma and the world, and in the world, name (i.e., the individual) .

155. Akasa, ether, has the attribute of sound.

156. Air is born of Akasa. It has two attributes, its own, touch, and that of its cause, sound.

157. Fire is born of air. It has three attributes, its own, form, and the two attributes of previous elements, sound and touch.

158. Water is born of fire. It has four attributes its own, taste, and the three attributes of the elements previously named.

159. Earth is born of water. It has four attributes its own, smell, and the attributes of the four previously named.

160. Just as these rivers flowing towards the sea, when they have reached the sea, disappear, their names and forms perish, and are called sea, so also, these sixteen parts of the witness that go towards the Purusha, disappear, their names and forms are destroyed, and all is called the Purusha alone. He becomes without parts and immortal.

161. Know that Purusha who ought to be known, in whom the Kalas are centred like spokes in the nave of a wheel, in order that death may not harm you.

162. Then Pippalada said to them: This much alone I know of this highest Purusha; there is nothing higher than this.

163. They, worshipping him, said: Thou art our father who helps to cross over the ocean, of ignorance. Salutations to the highest Rishis! Salutations to the highest Rishis!

Kena Upanishad(Upanishad.2)

https://youtu.be/bpFkX5qbwto

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

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