Brahman

Created by Jijith Nadumuri at 20 Oct 2011 09:54 and updated at 20 Oct 2011 09:54

CHANDOGYA UPANISHAD NOUN

ChandogyaUpa2	1 Three are the branches of religious duty. Sacrifice, study and gifts these are the first. Austerity alone is the second, and the celibate student of sacred knowledge, who lives in the house of the teacher throughout his life mortifying his body in the teacher s house, is the third. All these become possessors of meritorious worlds; but he who is established firmly in Brahman, attains immortality.
ChandogyaUpa2	3 He brooded on them. From them, thus brooded upon, issued forth (as their essence) the syllable Aum Brahman(). Just as all the parts of the leaf, are permeated by the ribs of the leaf, so are all the words permeated by the syllable Aum. Verily, the syllable Aum is all this yea, the syllable Aum is verily all this.
ChandogyaUpa2	1,2 The expounders of Brahman say, The morning libation is of the Vasus, the midday libation is of the Rudras and the third libation is of the Adityas and of the Visvadevas. Where, the, is the world of the sacrificer How can he who does not know this, perform (sacrifices) It is only after knowing this that he should perform (sacrifices).
ChandogyaUpa3	1 And its upper rays are its upper honey cells. The secret teachings are the bees. Brahman Pranava() is the flower. Those Waters (the results of the meditations on the Pranava) are the nectar.
ChandogyaUpa3	2 Never does this happen there. Never did the sun set there nor did it rise. O Devas, by this, my assertion of the truth, may I not fall from Brahman
ChandogyaUpa3	4 Hiranyagarbha imparted this Doctrine of Honey to Prajapati, Prajapati to Manu, and Manu to his progeny. And the father told his eldest son Uddalaka Aruni this very knowledge of Brahman.
ChandogyaUpa3	5 This well known Gayatri is Four footed and sixfold. The Gayatri Brahman is thus expressed in the following Rik
ChandogyaUpa3	6 Such is the greatness of this Brahman( called Gayatri). The Person is even greater than this. All this world is a quarter of Him, the other Three quarters of His constitute immortality in Heaven.
ChandogyaUpa3	7,9 That which is (designated as) Brahman, even that is this Akasa outside the body. That which is the Akasa outside the body, even that is the Akasa inside the body. That which is the Akasa inside the body, even that is this Akasa within the (lotus of the) heart. This Brahman is all filling and unchanging. He who knows Brahman() thus, gets all filling and unchanging prosperity.
ChandogyaUpa3	1 Of the said heart, there are, indeed, Five doors guarded by the Devas. (He who is in) that which is the eastern door of this, is Prana. He is the eye, he is the sun. This Brahman( called Prana) should be meditated upon as brightness and as the source of food. He who meditates thus, becomes resplendent and an eater of food.
ChandogyaUpa3	2 And (he who is in) that which is the southern door of this (heart), is Vyana. He is the ear, he is the moon. This Brahman( called Vyana) should be meditated upon as prosperity and fame. He who meditates thus becomes prosperous and famous.
ChandogyaUpa3	3 And (he who is in) that which is the western door of this (heart), is Apana. He is speech, he is fire. This Brahman( called Apana) should be meditated upon as the holy effulgence born of sacred wisdom and as the source of food. He who meditates thus becomes radiant with the holy effulgence born of sacred wisdom and also an eater of food.
ChandogyaUpa3	4 And (he who is in) that which is the northern door of this (heart), is Samana. He is the mind, he is Parjanya (the rain god). This Brahman( called Samana) should be meditated upon as fame and grace. He who meditates thus becomes famous and graceful.
ChandogyaUpa3	5 And (he who is in) that which is the upper door of this (heart), is Udana. He is the air, he is the Akasa. This Brahman( called Udana) should be meditated upon as strength and nobility. He who meditates thus becomes strong and noble.
ChandogyaUpa3	6 These, verily, are the Five persons under Brahman, the sentinels of the heavenly world. He who adores thus these Five persons under Brahman, the sentinels of the heavenly world, in his family is a hero born. He who adores thus these Five persons under Brahman, the sentinels of the heavenly world, reaches the heavenly world.
ChandogyaUpa3	7 Again, the light of Brahman that shines above this Heaven, above everything, above all, in the incomparably good and the highest worlds, even this is the light within the body of man. This light can be seen inasmuch as one has a perception of warmth when one touches the body. It can be heard inasmuch as, on closing the ears, one hears something like the sound of a Chariot or the bellowing of a bull, or the sound of a blazing fire. One should meditate on the light as seen and heard. One who meditates on this thus, becomes beautiful and illustrious yea, one who meditates thus.
ChandogyaUpa3	1 Verily, all this universe is Brahman. From Him do all things originate, into Him do they dissolve and by Him are they sustained. On Him should one meditate in tranquillity. For as is one s faith, such indeed one is; and as is one s faith in this world, such one becomes on departing hence. Let one, therefore, cultivate faith.
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.
ChandogyaUpa3	7 (Those knowers of Brahman who have purified their mind through the withdrawal of the senses and other means like Brahmacharya) see everywhere (the day like the supreme light) of the ancient One who is the seed of the universe, (the light that shines in the Effulgent Brahman). May we, too having perceived the highest light which dispels darkness, reach it. Having perceived the highest light in our own heart we have reached that highest light, which is the dispeller (of Water, rays of light and the Pranas), shining in all Devas yea, we have reached that highest light.
ChandogyaUpa3	1 The mind is Brahman, thus one should meditate this is (the meditation) with regard to the body (including the mind). Next, the meditation with regard to the Devas the Akasa is Brahman, thus (one should meditate). Both the meditations, with regard to the body and with regard to the Devas are being enjoined.
ChandogyaUpa3	2 This same Brahman has Four feet. The organ of speech is one foot. Prana (the organ of smell) is one foot, the eye is one foot and the ear is one foot. This is with reference to the body. Next, with reference to the Devas. Agni is one foot, Vayu is one foot, Aditya is one foot and the quarters are one foot. Thus both the meditations, with reference to the body and with reference to the Devas, are enjoined.
ChandogyaUpa3	3 The organ of speech is one of the Four feet of Brahman (called Mind). With the light of fire it shines and warms. He who knows thus, shines and warms with fame and celebrity and with the holy effulgence born of sacred wisdom.
ChandogyaUpa3	4 The organ of smell is one of the Four feet of Brahman. With the light of air it shines and warms. He who knows thus, shines and warms with fame and celebrity and with the holy effulgence born of sacred wisdom.
ChandogyaUpa3	5 The eye is one of the Four feet of Brahman. With the light of the sun it shines and warms. He who knows thus, shines and warms with fame and celebrity and with the holy effulgence born of sacred wisdom.
ChandogyaUpa3	6 The ear is one of the Four feet of Brahman. With the light of the quarters it shines and warms. He who knows thus, shines and warms with fame and celebrity and with the holy effulgence born of sacred wisdom yea, he who knows thus.
ChandogyaUpa3	1 The Sun is Brahman this is the teaching. The further explanation of this (is here given). Before creation, this universe was non existent. Then it became existent. It grew; it turned into an egg; it lay for a period of one year; (and then) it burst open. Of the Two halves of that egg shell, one was of silver and the other of gold.
ChandogyaUpa3	4 He who knows the Sun thus and meditates on it as Brahman, auspicious sounds will hasten to him and continue to delight him yea, will continue to delight.
ChandogyaUpa4	7 The attendant, having searched for him, came back thinking, I could not find him Janasruti said to him, Well, where the knower of Brahman should be searched for there search for him
ChandogyaUpa4	7 Kapeya Saunaka, reflecting on those words, approached him (and said) He who is the self of all Devas and the creator of all beings, who has undecaying teeth, who is the devourer, who is the wise one, who is himself never eaten (but) who devours even those who are not food; and hence (the knowers) describe his magnificence as immeasurable such, indeed, is the Brahman, O Brahmacharin, whom we worship (Then he told the servants) Give him food
ChandogyaUpa4	2 Let me instruct you about one foot of Brahman also Please instruct me, revered sir. (The bull) said to him, The eastern quarter is one part, the western quarter is one part, the southern quarter is one part, the northern quarter is one part. This indeed, dear boy, is one foot of Brahman, consisting of four, named the Radiant.
ChandogyaUpa4	3 He who knows this one foot of Brahman consisting of Four parts thus, and meditates on it as the Radiant, becomes radiant in this world. He who knows this one foot of Brahman consisting of Four parts thus, and meditates on it as the Radiant, wins the radiant regions (in the next world).
ChandogyaUpa4	1 Agni will tell you of one foot of Brahman At dawn of the next day he drove the Cows towards the teacher s house. Towards evening, at the place where those Cows came together, he kindled the fire there, penned the Cows, laid on fuel and sat down near them behind the fire, facing the east.
ChandogyaUpa4	3 Dear boy, let me instruct you about one foot of Brahman Please instruct me, revered sir. (The fire) said to him, The Earth is one part, the sky is one part, Heaven is one part, and the ocean is one part. This indeed, dear boy, is one foot of Brahman, consisting of Four parts, named the Endless.
ChandogyaUpa4	4 He who knows this one foot of Brahman consisting of Four parts thus, and meditates on it as the Endless, becomes endless in this world. He who knows this one foot of Brahman consisting of Four parts thus, and meditates on it as the Endless, wins the endless (undecaying) regions.
ChandogyaUpa4	1 The swan will tell you of one foot of Brahman At dawn of the next day, he drove the Cows towards the teacher s house. Towards evening, at the place where the Cows came together, he kindled the fire there, penned the Cows, laid on fuel and sat down near them behind the fire facing the east.
ChandogyaUpa4	3 Dear boy, let me instruct you about one foot of Brahman Please instruct me revered sir. (The swan) said to him, Agni is one part, the sun is one part, the moon is one part, and lightning is one part. This indeed, dear boy, is one foot of Brahman, consisting of Four parts, named the Effulgent.
ChandogyaUpa4	4 He who knows this one foot of Brahman consisting of Four parts thus, and meditates on it as the Effulgent, becomes effulgent in this world. He who knows this one foot of Brahman consisting of Four parts thus, and meditates on it as the Effulgent, wins the effulgent regions (of the sun, the moon, etc., in the next world).
ChandogyaUpa4	1 Madgu will tell you of one foot of Brahman At dawn of the next day, he drove the Cows towards the teacher s house. Towards evening at the place where the Cows came together, he kindled the fire there, penned the Cows, laid on fuel and sat down near them behind the fire facing the east.
ChandogyaUpa4	3 Dear boy, let me instruct you about one foot of Brahman Please instruct me, revered sir (The Madgu bird) said to him, Prana is one part, the eye is one part, the ear is one part, and the mind is one part. This indeed, dear boy, is one foot of Brahman, consisting of Four parts, named the Repository.
ChandogyaUpa4	4 He who knows this one foot of Brahman consisting of Four parts thus, and meditates on it as the Repository, becomes repository (i.e. with proper abode) in this world. He who knows this one foot of Brahman consisting of Four parts thus, and meditates on it as the Repository, wins the repository (i.e. extensive) regions (in the next world).
ChandogyaUpa4	2 Dear boy, you shine like a knower of Brahman; who is it that has instructed you Satyakama assured him, People other than men. But I wish, revered sir, that you would expound it to me.
ChandogyaUpa4	4 Thereupon the fires said among themselves, This Brahmacharin has undergone severe austerities and has tended us properly; come let us instruct him They then said to him, Prana (life) is Brahman, Ka (joy) is Brahman, Kha (ether) is Brahman
ChandogyaUpa4	5 He said, I understand that Prana is Brahman; but I do not understand Ka and Kha. They said, What is Ka, even that is Kha; and what is Kha, even that is Ka Then the fires instructed him about Prana Brahman() and the Akasa within the heart related to it.
ChandogyaUpa4	2 Yes, revered sir he responded. Dear boy, your face shines like that of a knower of Brahman who is it that has instructed you Who should instruct me sir said he. Here he concealed the truth, as it were. For this reason it is that though they were (formerly) otherwise they are now this wise So saying, he hinted at the (part played by the) fires in this matter. What did they tell you, dear boy
ChandogyaUpa4	3 This thus he acknowledged. Dear boy, they have told you about the regions only; but I shall tell you the object of your desire (i.e. Brahman). Just as Water does not cling to the lotus leaf, so also sin does not cling to him who knows Brahman thus Revered sir, please instruct me further (The teacher) said to him
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.
ChandogyaUpa4	2 The knowers of Brahman call him as the centre of blessings; for all blessings come together in him. All blessings come together in him who knows thus.
ChandogyaUpa4	5 Now, as for such persons, whether the cremation rites are performed or not, they go to light; from light to the day; from the day to the bright fortnight; from the bright fortnight to those Six months during which (the sun) rises towards the north; from the months to the year; from the year to the sun; from the sun to the moon; from the moon to the lightning. (From the region of Brahman) a person, who is other than human, (comes and) causes them existing there, to realize Brahman. This is the path of the Devas and the path to Brahman. Those who go by this path do not return to this human whirlpool yes, they do not return.
ChandogyaUpa4	2,3 One of these Two paths, the Brahman priest embellishes with the mind. The Hotir, Adhvaryu and Udgatir priests embellish the other with speech. After the Prataranuvaka (the morning recitation) is commenced, and before the Paridhaniya Rik is begun, if the Brahman priest speaks out (breaking silence), then he embellishes only one path (viz. Speech) and the other is injured. Just as a man walking with one leg, or a Chariot moving with one wheel suffers injury, so also that sacrifice of this one suffers injury, and when the sacrifice suffers injury, the sacrificer also suffers injury. For having completed the (defective) sacrifice, he becomes a worse sinner.
ChandogyaUpa4	4 But, after the Prataranuvaka is commenced and before the Paridhaniya Rik is begun, if the Brahman priest does not break his silence then both the paths are embellished; and neither one is injured.
ChandogyaUpa4	4 Therefore if the sacrifice is rendered defective on account of the Riks, then with the Mantra Bhuh Svaha (the Brahman priest) should offer an oblation in the Garhapatya fire. Thus verily, through the essence of the Riks, through the virility of the Riks, he makes good the injury of the sacrifice in respect of the Riks.
ChandogyaUpa4	5 And if the sacrifice is rendered defective on account of the Yajus, then with the Mantra Bhuvah Svaha (the Brahman priest) should offer an oblation in the Daksinagni. Thus verily, through the essence of the Yajus mantras, through the virility of the Yajus mantras, he makes good the injury of the sacrifice in respect of the Yajus mantras.
ChandogyaUpa4	6 And if the sacrifice is rendered defective on account of the Samans, then with the Mantra Svah Svaha (the Brahman priest) should offer an oblation to the Ahavaniya fire. Thus verily, through the essence of the Samans, through the virility of the Saman, he makes good the injury of the sacrifice in respect of the Samans.
ChandogyaUpa4	7,8 Just as one would join Gold with salt, silver with gold, tin with silver, lead with tin, iron with lead, wood with iron, and wood with leather, even so does (the Brahman priest) make good the injury of the sacrifice through the virility of these regions, of these deities, and of the Three Vedas. That sacrifice indeed is healed where there is a Brahman priest knowing thus.
ChandogyaUpa4	9 That sacrifice indeed becomes inclined to the north, where there is a Brahman priest knowing thus. It is in reference to the Brahman priest knowing thus that there is this song Whence so ever the sacrifice comes back, thither verily does the Brahman priest go (to remedy)
ChandogyaUpa4	10 Just as the mare protects (the soldier), even so the silent Brahman priest is the only priest who protects the people engaged in rituals. The Brahman priest who knows thus verily protects the sacrifice, the sacrificer, and all the priests. Hence one should appoint as a Brahman priest only him who knows thus, not one who does not know thus yea, not one who does not know thus.
ChandogyaUpa5	1,2 Among them, those who know thus (this knowledge of the Five fires) and those who are devoted to faith and austerity in the Forest they go to light; from light to the day, from the day to the bright fortnight, from the bright fortnight to those Six months during which the sun travels northward; from the months to the year, from the year to the sun, from the sun to the moon and from the moon to the lightning. (From the region of Brahman) a person, who is other than human, (comes and) causes them, existing there, to attain Brahman. This is the path of the Devas.
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
ChandogyaUpa6	2,3 Having gone (to the teacher s house) when twelve years old, he came back when he was twenty Four old, having studied all the Vedas, conceited, arrogant and regarding himself as very learned. His father said to him, Svetaketu, dear boy, you, I see, are conceited, arrogant, regarding yourself as very learned; did you ask for that teaching (about the Supreme Brahman) through which what is unheard becomes heard, what is unthought becomes thought of, what is unknown becomes known Of what nature, revered sir, is that teaching
ChandogyaUpa7	5 He who worships name as Brahman becomes free to act as he wishes in the sphere within the reach of name, he who worships name as Brahman Narada() Revered sir, is there anything greater than name Sanatkumara() Surely, there is something greater than name Narada() Revered sir, communicate it to me.
ChandogyaUpa7	2 He who worships speech as Brahman becomes free to act as he wishes in the sphere within the reach of speech, he who worships speech as Brahman Revered sir, is there anything greater than speech Surely, there is something greater than speech Revered sir, communicate it to me
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 He who worships the mind as Brahman becomes free to act as he wishes in the sphere within the reach of mind, he who worships the mind as Brahman Revered sir, is there anything greater than mind? Surely, there is something greater than mind Revered sir, communicate it to me
ChandogyaUpa7	3 He who worships will as Brahman, he indeed, attains the worlds willed by him himself being permanent, the permanent worlds; himself being well founded, the well founded worlds; himself being undistressed, the undistressed world. He becomes free to act as he wishes in the sphere within the reach of will, he who worships will as Brahman Revered sir, is there anything greater than will Surely, there is something greater than will Revered sir, communicate it to me
ChandogyaUpa7	3 He who worships intelligence as Brahman, he indeed, attains the worlds of intelligence himself being permanent, the permanent worlds; himself being well established, the well established worlds; and himself being undistressed, the undistressed world. He becomes free to act as he wishes in the sphere within the reach of intelligence, he who worships intelligence as Brahman Revered sir, is there anything greater than intelligence Surely, there is something greater than intelligence Revered sir, communicate it to me
ChandogyaUpa7	2 He who worships contemplation as Brahman becomes free to act as he wishes in the sphere within the reach of contemplation, he who worships contemplation as Brahman Revered sir, is there anything greater than contemplation Surely, there is something greater than contemplation Revered sir, communicate it to me
ChandogyaUpa7	2 He who worships understanding as Brahman, attains the worlds containing the knowledge of the Scriptures and other subjects. He becomes free to act as he wishes in the sphere within the reach of understanding, he who worships understanding as Brahman Revered sir, is there anything greater than understanding Surely, there is something greater than understanding Revered sir, communicate it to me
ChandogyaUpa7	2 He who worships strength as Brahman becomes free to act as he wishes in the sphere within the reach of strength, he who worships strength as Brahman Revered sir, is there anything greater than strength Surely, there is something greater than strength Revered sir, ommunicate it to me
ChandogyaUpa7	2 He who worships food as Brahman, he verily attains the worlds supplied with food and drink. He is free to act as he wishes in the sphere within the reach of food, he who worships food as Brahman Revered sir, is there anything greater than food Surely, there is something greater than food Revered sir, communicate it to me
ChandogyaUpa7	2 He who worships Water as Brahman obtains all desires and becomes satisfied. He becomes free to act as he wishes in the sphere within the reach of Water, he who worships Water as Brahman Revered sir, is there anything greater than Water Surely, there is something greater than Water Revered sir, communicate it to me
ChandogyaUpa7	2 He who worships fire as Brahman, he, being resplendent himself, attains resplendent worlds, full of light and free from darkness. He becomes free to act as he wishes in the sphere within the reach of fire, he who worships fire as Brahman Revered sir, is there anything greater than fire Surely, there is something greater than fire Revered sir, communicate it to me
ChandogyaUpa7	2 He who worships Akasa as Brahman, he indeed, attains vast worlds full of light, unconfined and spacious. He is free to act as he wishes in the sphere within the reach of Akasa, he who worships Akasa as Brahman Revered sir, is there anything greater than Akasa Surely, there is something greater than Akasa Revered sir, communicate it to me
ChandogyaUpa7	2 He who worships memory as Brahman becomes free to act as he wishes in the sphere within the reach of memory, he who worships memory as Brahman Revered sir, is there anything greater than memory Surely, there is something greater than memory Revered sir, communicate it to me
ChandogyaUpa7	2 He who worships aspiration as Brahman, by aspiration all his wishes prosper, his prayers become infallible. He is free to act as he wishes in the sphere within the reach of aspiration, he who worships aspiration as Brahman Revered sir, is there anything greater than aspiration Surely, there is something greater than aspiration Revered sir, communicate it to me
ChandogyaUpa8	1 Aum. Now, in this City of Brahman, there is a mansion in the shape of a small lotus; in it is a small inner Akasa. What is within that, that should be sought; that indeed, one should desire to understand.
ChandogyaUpa8	2,3 If the disciples should say to him, In this City of Brahman in which is a small mansion in the shape of a lotus and in the small inner Akasa within what is it that lies there which should be sought, which one should desire to understand he should say in reply, As large indeed as is this Akasa, so large is that Akasa in the heart. Within it, indeed, are contained both Heaven and Earth, both fire and air, both the sun and the moon, lightning and the stars. Whatever there is of him in this world and whatever is not, all that is contained within it.
ChandogyaUpa8	4 If they should say to him, If in this City of Brahman is contained all this, all beings and all desires, then what is left of it when old age overtakes it or when it perishes
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	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	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	2 Therefore, verily, on reaching this dyke, if one was blind he ceases to be blind; if wounded, he ceases to be wounded, if afflicted he ceases to be afflicted. Therefore, verily, on reaching this dyke, even night becomes day, for this Brahman world is ever illumined.
ChandogyaUpa8	3 But only those who attain according to the iostruction this Brahman world through Brahmacharya, to them belongs this Brahman world. For them there is freedom to act as they wish in all the worlds.
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	4 Therefore only those who attain the Two oceans, Ara and Nya, in the Brahman world by means of Brahmacharya, only to them belongs this Brahman world and for them there is freedom to act as they wish in all the worlds.
ChandogyaUpa8	5 But when he thus departs from this body, then he proceeds upwards through those very rays, (if a knower) he surely goes up meditating on Aum or (does not got up if he is not a knower). As long as it takes for the mind to travel, in that (short) time, he goes to the sun. That indeed is the door to the world (of Brahman), an entrance for the knowers and a shutting out for the ignorant.
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	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	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	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	1 From the dark I attain to the variegated from the variegated I attain to the dark. Shaking off evil as a Horse his hairs, shaking off the body as the moon frees itself from the mouth of Rahu, I, having fulfilled all ends, obtain the eternal Brahman world yea, I obtain it.
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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