Atman

Created by Jijith Nadumuri at 20 Oct 2011 09:49 and updated at 20 Oct 2011 09:49

CHANDOGYA UPANISHAD NOUN

ChandogyaUpa3 2,3 He, who is permeating the mind, who has Prana for his body, whose nature is consciousness, whose resolve is infallible, whose own form is like Akasa, whose creation is all that exists, whose are all the pure desires, who possesses all the agreeable odours and all the pleasant tastes, who exists pervading all this, who is without speech (and other senses), who is free from agitation and eagerness this my Atman, residing in (the lotus of) the heart is smaller than a grain of paddy, than a barley corn, than a mustard seed, than a grain of millet or than the kernel of a grain of millet. This my Atman residing in (the lotus of) the heart is greater than the Earth, greater than the sky, greater than Heaven, greater than all these worlds.
ChandogyaUpa3 4 He, whose creation is all that exists, whose are all the pure desires, who possesses all the agreeable odours and all the pleasant tastes, who exists pervading all this, who is without speech (and other senses), who is free from agitation and eagerness, He is my Atman residing in (the lotus of) the heart; He is Brahman. On departing hence I shall attain to His being. He alone who possesses this faith and has no doubt about it (will obtain the result). Thus declared Sandilya yea, Sandilya.
ChandogyaUpa4 1 The fires said, O Upakosala, dear boy, to you (are revealed) this knowledge of the fires and the knowledge of the Atman; but the teacher will tell you the way. His teacher came back. The teacher addressed him Upakosala
ChandogyaUpa4 1 This person who is seen in the eye, he is the Atman said the teacher; this is the immortal, the fearless. This is Brahman. Hence, even if one sprinkles clarified butter or Water into the eye, it goes away to the edges.
ChandogyaUpa5 1 Pracinasala the son of Upamanyu, Satyayajna the son of Pulusa, Indradyumna the son of Bhallavi, Jana the son of Sarkaraksa, and Budila the son of Asvatarasva these Five great householders and great Vedic scholars, having come together, held a discussion on What is our Atman What is Brahman
ChandogyaUpa5 2 They reflected among themselves, Revered sirs, Uddalaka, the son of Aruna, knows well this Vaisvanara Atman. Well, let us go to him And they went to him.
ChandogyaUpa5 4 Uddalaka said to the, Revered sirs, at present, Asvapati, the son of Kekaya, is studying this Vaisvanara Atman. Well, let us go to him Then they went to him.
ChandogyaUpa5 6 They said, The purpose for which a man goes (to another), on that alone he should speak to him. You are, at present, studying the Vaisvanara Atman, please tell us of that.
ChandogyaUpa5 1 O Aupamanyava, what is the Atman on which you meditate He replied, Heaven only, O venerable king The king said, This that you meditate upon as Atman is the Vaisvanara Atman known as "the highly luminous". Therefore in your family are seen the Suta, Prasuta and Asuta libations of Soma juice.
ChandogyaUpa5 2 So you eat food and see what is dear. One who meditates on this Vaisvanara Atman thus, eats food and sees what is dear, and there is in his family the holy effulgence born of sacred wisdom. But this is only the head of the Atman. If you had not come to me your head (a portion) would have fallen down.
ChandogyaUpa5 1 Then the king said to Satyayajna Paulusi, O Pracinayogya, what is that Atman on which you meditate He replied, The sun only, O venerable king The king said, This that you meditate upon as Atman is the Vaisvanara Atman known as "the multiform". Therefore in your family are seen all kinds of enjoyable things.
ChandogyaUpa5 2 So, for you are provided a Chariot drawn by Mules, maid servants and a Gold necklace; so you eat food and see what is dear. One who thus meditates upon this Vaisvanara Atman, eats food and sees what is dear, and there is in his family the holy effulgence born of sacred wisdom. But this is only the eye of the Atman. If you had not come to me you would have become blind.
ChandogyaUpa5 1 Then the king said to Indradyumna Bhallaveya, O descendant of Vyaghrapada, what is that Atman on which you meditate He replied, Vayu only, O venerable king. The king said, This that you meditate upon as Atman is the Vaisvanara Atman known as "the diversely coursed". Therefore from diverse directions offerings come to you, and various rows of Chariots follow you.
ChandogyaUpa5 2 So you eat food and see what is dear. One who thus meditates upon this Vaisvanara Atman eats food and sees what is dear, and there is in his family the holy effulgence born of sacred wisdom. But this is only the Prana of the Atman. If you had not come to me your Prana would have departed
ChandogyaUpa5 1 Then the king said to Jana, O Sarkaraksya, what is that Atman on which you meditate He replied, Akasa only, O venerable king The king said, This that you meditate upon as Atman is the Vaisvanara Atman known as "the manifold". Therefore are your offspring and wealth manifold.
ChandogyaUpa5 2 So you eat food and see what is dear. One who thus meditates upon this Vaisvanara Atman, eats food and sees what is dear, and there is in his family the holy effulgence born of sacred wisdom. But this is only the trunk of the Atman. If you had not come to me your trunk would have been shattered
ChandogyaUpa5 1 Then the king said to Budila Asvatarasvi, O Vaiyaghrapadya, what is that Atman on which you meditate He replied, Water only, O venerable king The king said, This that you meditate upon as Atman is the Vaisvanara Atman known as "the wealth". Therefore are you endowed with wealth and bodily strength.
ChandogyaUpa5 2 So you eat food and see what is dear. One who thus meditates upon this Vaisvanara Atman, eats food and sees what is dear, and there is in his family the holy effulgence born of sacred wisdom. But this is only the lower belly of the Atman. If you had not come to me your lower belly would have burst
ChandogyaUpa5 1 Then the king said to Uddalaka Aruni, O Gautama, what is that Atman on which you meditate He replied, The Earth only, O venerable king The king said, This that you meditate upon as Atman is the Vaisvanara Atman known as "the foundation". Therefore are you well founded in offspring and cattle
ChandogyaUpa5 2 So you eat food and see what is dear. One who thus meditates upon this Vaisvanara Atman, eats food and sees what is dear, and there is in his family the holy effulgence born of sacred wisdom. But this is only the feet of the Atman. If you had not come to me your feet would have withered away
ChandogyaUpa5 1 The king said to them, All of you (with partial knowledge) eat food knowing the Vaisvanara Atman differently, as it were. But one who thus meditates upon this Vaisvanara Atman as a whole, consisting of parts and self conscious, eats food in all the worlds, in all the beings, and in all the selves.
ChandogyaUpa5 2 Of the aforesaid Vaisvanara Atman, the head is the highly luminous the eye is the multiform the breath is the diversely coursed the trunk is the vast the lower belly is the wealth the feet are the Earth (the foundation (Of the enjoyer as Vaisvanara) the chest is the altar, the hairs on the chest are the Kusa grass, the heart is the Garhapatya fire, the mind is the Anvaharyapacana fire, and the mouth is the Ahavaniya fire.
ChandogyaUpa5 4 Therefore, even if one, who knows thus, offers the remnant of his food to a Chandala, then also that food becomes his offering to the Vaisvanara Atman only. There is this verse about it.
ChandogyaUpa6 7 That Being which is this subtle essence (cause), even That all this world has for its self. That is the true. That is the Atman. That thou art, O Svetaketu. Revered sir, please explain it further to me So be it, dear boy said (the father).
ChandogyaUpa6 4 That Being which is this subtle essence (cause), even That all this world has for its self. That is the true. That is the Atman. That thou art, O Svetaketu. Revered sir, please explain it further to me So be it, dear boy said (the father).
ChandogyaUpa6 3 That Being which is this subtle essence (cause), even That all this world has for its self. That is the true. That is the Atman. That thou art, O Svetaketu. Revered sir, please explain it further to me So be it, dear boy said (the father).
ChandogyaUpa6 3 The father said, Dear boy, know that even so, being left by the living self this body surely dies, but the living self does not die. That Being which is this subtle essence (cause), even That all this world has for its self. That is the true. That is the Atman. That thou art, O Svetaketu. Revered sir, please explain it further to me So be it, dear boy said (the father).
ChandogyaUpa6 3 That Being which is this subtle essence (cause), even That all this world has for its self. That is the true. That is the Atman. That thou art, O Svetaketu. Revered sir, please explain it further to me So be it, dear boy said (the father).
ChandogyaUpa6 3 That Being which is this subtle essence (cause), even That all this world has for its self. That is the true. That is the Atman. That thou art, O Svetaketu. Revered sir, please explain it further to me So be it, dear boy said (the father).
ChandogyaUpa6 3 That Being which is this subtle essence (cause), even That all this world has for its self. That is the true. That is the Atman. That thou art, O Svetaketu. Revered sir, please explain it further to me So be it, dear boy said (the father).
ChandogyaUpa6 3 That Being which is this subtle essence (cause), even That all this world has for its self. That is the true. That is the Atman. That thou art, O Svetaketu. Revered sir, please explain it further to me So be it, dear boy said (the father).
ChandogyaUpa6 3 And as in this case he (the man attached to truth) is not burnt, (similarly a man of knowledge is not born again). Thus has all this world That for its self. That is the true. That is the Atman. That thou art, O Svetaketu. From his words Svetaketu understood That yea, he understood.
ChandogyaUpa7 3 Revered sir, however, I am only a knower of verbal texts, not a knower of Atman. Indeed I have heard from persons like your revered self that a knower of Atman goes beyond grief. I am in such a state of grief. May your revered self take me across it. Sanatkumara replied to him, Whatsoever you have studied here, really it is only a name.
ChandogyaUpa7 1 Mind surely is greater than speech. Just as the closed hand encompasses Two Amalaka, or Two Kola, or Two Aksa fruits, so does the mind encompasses speech and name. When by mind one intends "Let me learn the Mantras", then he learns; Let me do sacrificial acts", then he does; "Let me desire offspring and cattle", then he desires; "Let me desire this world and the next", then he desires. Mind indeed is Atman. Mind indeed is the world. Mind indeed is Brahman. Worship the mind.
ChandogyaUpa7 2 So now is the teaching through Atman. Atman alone is below. Atman is above. Atman is behind. Atman is in front. Atman is to the south. Atman is to the north. Atman alone is all this. Verily, he it is who sees thus, and understands thus, has pleasure in Atman, delight in Atman, union in Atman, joy in Atman. He becomes Self sovereign; he becomes free to act as he wishes in all the worlds. But those who know otherwise than this are ruled by others and live in perishable worlds; they are not free to act as they wish in all the worlds.
ChandogyaUpa7 1 Verily, for him alone, who sees thus, reflects thus and understands thus, Prana springs from Atman, aspiration from Atman, memory from Atman, Akasa from Atman, fire from Atman, Water from Atman, appearance and disappearances from Atman, food from Atman, strength from Atman, understanding from Atman, contemplation from Atman, intelligence from Atman, will from Atman, mind from Atman, speech from Atman, name from Atman, hymns from Atman, rites from Atman, all this (springs) from Atman alone.
ChandogyaUpa8 5 He should say, It (the Brahman called inner Akasa) does not age with the ageing of the body, it is not killed by the killing of this. This Akasa() is the real City of Brahman, in it are contained the desires. This is the Atman, free from evil, free from old age, free from death, free from sorrow, free from hunger, free from thirst, whose desire is of the truth, whose resolve is of the truth. Just as in this world, the subjects follow as they are commanded and whatever province they desire, be it a country or a part of the field, on that they live. (So the ignorant depend upon others for enjoying the fruits of their Karma).
ChandogyaUpa8 6 Just as here on Earth the world which is earned by work perishes, even so there in the other world, the world which is earned by righteous deeds perishes. So those who depart from here without having understood the Atman and these true desires, for them there is no freedom to act as they wish in all the worlds. But those who depart from here, having understood the Atman and these true desires, for them there is freedom to act as they wish in all the worlds.
ChandogyaUpa8 2 But those of his people, whether they are alive or dead and whatever else one desires but does not get, all that one finds by going there (into the Atman, the Akasa in the heart); for here, indeed, are those true desires of his covered by the untrue. Just as, though people who do not know the field walk again and again over the treasure of Gold hidden underground but do not find it, even so all these creatures here, though they go daily into the Brahman world, yet do not find it, for they are carried away by the untrue.
ChandogyaUpa8 3 This Atean verily is in the heart. Its etymological explanation is this. This Atman() is in the heart, hence it is the heart. He who knows thus(indeed goes daily into the heavenly world.
ChandogyaUpa8 4 Now that serene and happy being, rising out of this body and reaching the highest light, appears in his own true form. This is the Atman, said the teacher. This is the immortal, the fearless. This is Brahman. Verily, the name of this Brahman is the True.
ChandogyaUpa8 1 Now, this Atman is the dyke, the embankment for the safety of these worlds. This dyke, neither the day nor the night crosses, nor old age nor death nor sorrow, nor merit nor demerit. All evils turn back from it, for this Brahman world is free from evil.
ChandogyaUpa8 1 Now, what people call sacrifice is really Brahmacharya, for only by means of Brahmacharya does the knower attain that world. And what people call worship Ista() is really Brahmacharya, for only by worshipping with Brahmacharya does one attain the Atman.
ChandogyaUpa8 2 Now, what people call the sacrificial session is really Brahmacharya, for only by means of Brahmacharya does one obuain one s salvation from Being. And what people call the vow of silence is really Brahmacharya for only through Brahmacharya does one understand the Atman and then meditate.
ChandogyaUpa8 3 Now, what people call a course of fasting is really Brahmacharya, for this Atman never perishes which one attains by means of Brahmacharya. And what people call the life of a hermit is really Brahmacharya, for verily Ara and Nya are the Two oceans in the Brahman world in the third Heaven from here and therein is the lake Airammadiya, and there is the Aparajita (unconquered) City of Brahma, and there is the Gold hall specially built by the Lord.
ChandogyaUpa8 1 The Atman which is free from evil, free from old age, free from death, free from sorrow, free from hunger and thirst, whose desire is of the truth, whose resolve is of the truth, he should be sought, him one should desire to understand. He who has found out and who understands that Atman attains all the worlds and all the desires. Thus spoke Prajapati.
ChandogyaUpa8 2 Both the Devas and the Asuras heard this and said, Well, let us seek that Atman by seeking which one attains all the worlds and all the desires. Then Indra alone from among the Devas went out and so did Virochana from among the Asuras. Then without communicating with each other, they both came into the presence of Prajapati, fuel in hand.
ChandogyaUpa8 3 For thirty Two years they lived there the disciplined life of a celibate student of sacred knowledge. Then Prajapati asked them, Desiring what have you been living They replied, The Atman which is free from evil, free from old age, free from death, free from sorrow, free from hunger and thirst, whose desire is of the truth, whose resolve is of the truth, he should be sought, him one should desire to understand. He who has found out and who understands that Atman attain all the worlds and all the desires these are known to be the words of your revered self. Desiring that Atman we have been living.
ChandogyaUpa8 4 Prajapati said to them, The person which is seen in the eye is the Atman He added, This is the immortal, the fearless. This is Brahman But, revered sir, he who is perceived in Water and he who in a mirror, which of these is the Atman It is he himself that is perceived in all these replied Prajapati.
ChandogyaUpa8 1 Look at yourself in a pan of Water and whatever you do not understand of the Atman, tell me that Then they looked in a pan of Water. Prajapati asked them, What do you see They replied, Revered sir, we both see the self entirely as we are, the very image, even to the very hairs and nails.
ChandogyaUpa8 3 They replied, Just as we are ourselves, revered sir, well adorned, well dressed and well groomed, even so are both these, revered sir, well adorned, well dressed and well groomed. This is the Atman said he, this is the immortal, the fearless. This is Brahman They both went away satisfied in their hearts.
ChandogyaUpa8 4 Then Prajapati looked at them and said, They are going away without having perceived, without having understood the Atman. Whosoever will follow such a doctrine be they Devas or Asuras, they will be foiled. Now, Virochana, satisfied in his heart, went to the Asuras and declared this doctrine to them. Here the (bodily) self alone is to be worshipped, the self is to be attended upon. Here it is only by worshipping the self and attending upon the self that one obtains both the worlds, this as well as the yonder.
ChandogyaUpa8 1,2 Prajapati said, He who moves about in dreams, he is the Atman. He is the immortal, the fearless. He is Brahman Indra went away satisfied in his heart. But even before reaching the Devas he saw this difficulty Even though this (dream self) is not blind when this body is blind, nor one eyed when the body is slain, nor has running nose and eyes when the body has running nose and eyes, yet it is as if they kill it, as if they chase it, it becomes conscious of pain, as it were, and even weeps, as it were. I see no good in this
ChandogyaUpa8 1 Prajapati said, He who is fully asleep, composed, serene and knows no dream, he is the Atman. He is the immortal, the fearless. He is Brahman Indra went away satisfied in his heart. But even before reaching the Devas he saw this difficulty In truth this one does not know himself now as "I am he", nor indeed these beings. It seems as if he has gone to annihilation. I see no good in this
ChandogyaUpa8 1 O Indra, mortal indeed is this body, held by death. But it is the support of this deathless, bodiless Atman. Verily, the embodied self is held by pleasure and pain. Surely, there is no cessation of pleasure and pain for one who is embodied. But pleasure and pain do not indeed touch one who is bodiless.
ChandogyaUpa8 4 Now, where the sight merges in Akasa (inside the eye, i.e., the black pupil of the eye), (there exists) that which is the person in the eye; and the eye is only for (his) seeing. And he who knows I smell this is the Atman; the nose is for smelling. And he who knows I speak this is the Atman, the organ of speech is for speaking. And he who knows I hear this is the Atman; the ear is for hearing.
ChandogyaUpa8 5 And he who knows I think this is the Atman, the mind is his divine eye. Through this divine eye of the mind he verily sees these desired objects which are in the Brahman world, and rejoices.
ChandogyaUpa8 6 Verily, this is the Atman whom the Devas worship. Therefore all the worlds and all the desired objects are held by them. He obtains all the worlds all the desired objects, who having known that Atman (from the teacher and the scriptures) understands it. Thus spoke Prajapati yea, thus spoke Prajapati.
ChandogyaUpa8 1 Verily, what is called Akasa is the revealer of name and form. That within which they are, is Brahman, that is the immortal, that is the Atman. I attain to the assembly hall and abode of Prajapati. I am the glory of the Brahmanas, the glory of the Kshatriyas, the glory of the Vaisyas. I wish to attain that glory. I am the glory of the glories. May I never go to that which is reddish white and toothless yet devouring and slippery yea, may I never go to it.
ChandogyaUpa8 1 Brahma expounded this to Prajapati. Prajapati to Manu and Manu to his descendants. He who has read the Veda according to the prescribed rule, in the time left over after performing his duties to the teacher, he who after having come back from the teacher s house, settles down in his household, continues the study of the Veda in a clean place, and has virtuous sons and disciples, he who withdraws all his senses into the Atman, who practises non injury to all beings except in places specially ordained, he who behaves thus throughout his life reaches the world of Brahman and does not return again yea, he does not return again.

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