Brahman

Created by Jijith Nadumuri at 19 Oct 2011 15:17 and updated at 19 Oct 2011 15:17

UPANISHAD NOUN

Kena	1.4. That which is not uttered by speech, that by which the word is expressed, know That alone to be Brahman, and not this (non Brahman) which is being worshipped.
Kena	1.5. That which one does not think with the mind, that by which, they say, the mind is thought, know That alone to be Brahman, and not this (non Brahman) which is being worshipped.
Kena	1.6. That which man does not see with the eye, that by which man sees the activities of the eye, know That alone to be Brahman, and not this (non Brahman) which is being worshipped.
Kena	1.7. That which man does not hear with the ear, that by which man hears the ear s hearing, know That alone to be Brahman, and not this (non Brahman) which is being worshipped.
Kena	1.8. That which man does not smell with the organ of smell, that by which the organ of smell is attracted towards its objects, know That alone to be Brahman, and not this (non Brahman) which is being worshipped.
Kena	2.1. If you think, I know Brahman rightly you have known but little of Brahman s (true) nature. What you know of His form and what form you know among the gods (too is but little). Therefore Brahman is still to be inquired into by you. I think Brahman is known to me.
Kena	2.2. I think not I know Brahman rightly, nor do I think It is unknown. I know (and I do not know also). He among us who knows that knows It Brahman(); not that It is not known nor that It is known.
Kena	2.4. When Brahman is known as the inner Self (of cognition) in every state of Consciousness, It is known in reality, because one thus attains immortality. Through one s own Self is attained strength and through knowledge is attained immortality.
Kena	2.5. Here if one has realised, then there is accomplishment. Here if one has not realised, then there is utter ruin. Having realised Brahman in all beings, and having withdrawn from this world, the wise become immortal.
Kena	3.1. It is well known that Brahman indeed achieved victory for the gods. But in that victory which was Brahman s the gods revelled in joy.
Kena	3.2. They thought, Ours alone is this victory, ours alone is this glory. Brahman knew this their pride and appeared before them, but they knew not who this Yaksha (worshipful Being) was.
Kena	4.1. She said: It was Brahman. In the victory that was Brahman s you were revelling in joy. Then alone did Indra know for certain that It was Brahman.
Kena	4.2. Therefore, these gods viz. Agni, Vayu and Indra excelled other gods, for they touched Brahman who stood very close and indeed knew first that It was Brahman.
Kena	4.3. Therefore is Indra more excellent than the other gods, for he touched Brahman who stood very close and indeed knew first that It was Brahman.
Kena	4.4. Its instruction (regarding meditation) is this. It is similar to that which is like a flash of lightning or like the winkling of the eye. This is (the analogy of Brahman) in the divine aspect.
Kena	4.6. That Brahman is known indeed as Tadvana (worshipful or adorable to all beings); That is to be worshipped as Tadvana. To him who knows It thus verily all beings pray.
Kena	4.7. Disciple(:) Revered sir, speak Upanishad to me. Teacher(:) I have spoken Upanishad to thee. Of Brahman verily is the Upanishad that I have spoken.
Kena	4.9. He who knows this thus, with his sins destroyed, becomes firmly seated in the infinite, blissful and supreme Brahman. He becomes firmly seated (in Brahman).
Katha	1.2.13. Having heard this and grasped it well, the mortal, separating the virtuous being (from the body etc.,) and attaining this subtle Self, rejoices having obtained that which causes joy. The abode (of Brahman), I think, is wide open unto Nachiketas.
Katha	1.2.16. This syllable (Om) indeed is the (lower) Brahman; this syllable indeed is the higher Brahman; whosoever knows this syllable, indeed, attains whatsoever he desires.
Katha	1.2.17. This support is the best; this support is the supreme. Knowing this support one is magnified in the world of Brahman.
Katha	1.3.1. The knowers of Brahman and those who kindle the five fires and propitiate the Nachiketa Agni thrice, speak of as light and shade, the two that enjoy the results of righteous deeds, entering within the body, into the innermost cavity (of the heart), the supreme abode (of Brahman).
Katha	1.3.2. May we be able to know the Nachiketa Agni which is the bridge for the sacrificers, as also the imperishable Brahman, fearless, as well as the other shore for those who are desirous of crossing (the ocean of samsara).
Katha	1.3.16. Narrating and hearing this eternal story of Nachiketas told by Death, the intelligent man attains glory in the world of Brahman.
Katha	2.1.6. He who perceives the First born that came into being from Tapas Brahman() before the waters, and that, entering into the cavity of the heart, is seated there, he perceives that very Brahman. This verily is that (thou seekest).
Katha	2.1.7. (He who perceives) this Aditi that comes into being as the Prana, comprising all the gods, that is manifested along with the elements, and that, entering into the cavity of the heart, is seated there, he perceives that very Brahman. This verily is that (thou seekest).
Katha	2.2.6. I will describe to thee, O Gautama, this secret ancient Brahman and also what becomes of the Self after death.
Katha	2.2.8. This Purusha who is awake when all are asleep, creating all things cherished, is certainly pure; that is Brahman; that is called the Immortal. All worlds are strung on that; none passes beyond that. This verily is that (thou seekest).
Katha	2.3.1. This Peepul tree with root above and branches down is eternal. That (which is its source) is certainly pure; that is Brahman and that is called immortal. On that are strung all the worlds; none passes beyond that. This verily is that (thou seekest).
Katha	2.3.2. All this universe, evolved (from Brahman), moves in Prana (in Brahman); the most frightful like an uplifted thunderbolt. Those who know this become immortal.
Katha	2.3.14. When all longings that are in the heart vanish, then a mortal becomes immortal and attains Brahman here.
Katha	2.3.18. Nachiketas then, having acquired this knowledge imparted by Death, as also the instructions on Yoga in entirety, attained Brahman having become dispassionate and deathless. So does become any one else also who knows the inner Self thus.
Taittariya	1.1.1: May Mitra be blissful to us. May Varuna be blissful to us. May Aryaman be blissful to us. May Indra and Brihaspati be blissful to us. May Vishnu, of long strides, be blissful to us. Salutation to Brahman. Salutation to you, O Vayu. You, indeed, are the immediate Brahman. You alone I shall call the direct Brahman. I shall call you righteousness. I shall call you truth. May He protect me. May He protect the teacher. May He protect me. May He protect the teacher. Om, peace, peace, peace
Taittariya	1.4.1,2: The Aum that is the most exalted in the Vedas, that pervades all worlds, and that emerged from the immortal Vedas as their quintessence, may he Aum( that is Indra), the supreme Lord, gratify me with intelligence. O Lord, may I be the receptacle of immortality. May my body be fit; may my tongue be surpassingly sweet; may I hear much through the ears. You are the sheath of Brahman: you are covered by (worldly) wisdom. Protect what I have heard. Then vouchsafe to me who am her (i.e. Prosperity s) own, that Prosperity which brings, increases, and accomplishes quickly for me clothes, cattle, food, and drink for ever, and which is associated with furry and other animals. Svaha. May the Brahmacharins (i.e. students) come to me from all sides. Svaha. May the Brahmacharins come to me in various ways. Svaha. May the Brahmacharins come to me in the proper way. Svaha. May the Brahmacharins have physical self control. Svaha. May the Brahmacharins have mental self control. Svaha.
Taittariya	1.5.1,2: Bhuh, Bhuvah, Suvah these three, indeed, are the Vyahritis. Of them Mahacamasya knew a fourth one Maha by name. It is Brahman; it is the Self. The other gods are the limbs. Bhuh, indeed, is this world. Bhuvah is the intermediate space. Suvah is the other world. Maha is the Sun; through the Sun, indeed, do all the worlds flourish. Bhuh, indeed is the fire. Bhuvah is the air. Suvah is the Sun. Maha is the Moon; through the Moon, indeed, all the luminaries flourish. Bhuh, indeed, is the Rig Veda. Bhuvah is the Sama Veda. Suvah is the Yajur Veda.
Taittariya	1.5.3: Maha is Brahman (i.e. Aum), for by Brahman Aum(), indeed, are all the Vedas nourished. Bhuh, indeed, is Prana; Bhuvah is Apana; Suvah is Vyana; Maha is food; for by food, indeed, are all the vital forces nourished. These, then, that are four, are (each) fourfold. The Vyahritis are divided into four groups of four (each). He who knows these knows Brahman. All the gods carry presents to him.
Taittariya	1.6.1,2: In the space that there is in the heart, is this Person who is realisable through knowledge, and who is immortal and effulgent. This thing that hangs down between the palates like a teat, through it runs the path of Brahman; and reaching where the hairs part, it passes out by separating the skulls. (Passing out through that path, a man) becomes established in Agni as the Vyahriti Bhuh; he becomes established in Vayu as the Vyahriti Bhuvah; in the Sun as the Vyahriti Suvah; in Brahman as the Vyahriti Mahah. He himself gets independent sovereignty; he attains the lord of the mind; he becomes the ruler of speech, the ruler of eyes, the ruler of ears, the ruler of knowledge. Over and above all these he becomes Brahman which is embodied in Akasa, which is identified with the gross and the subtle and has truth as Its real nature, which reveals in life, under whose possession the mind is a source of bliss, which is enriched with peace and is immortal. Thus, O Pracinayogya, you worship.
Taittariya	1.8.1: Aum is Brahman. Aum is all this. Aum is well known as a word of imitation (i.e. concurrence). Moreover, they make them recite (to the gods) with the words, Aum, recite (to the gods). They commence singing Samas with Aum. Uttering the words Aum som they recite the Shastras. The (priest) Brahma approves with the word Aum. One permits the performance of the Agnihotra sacrifice with the word Aum. A Brahmana, when about to recite the Vedas utters Aum under the idea, I shall attain Brahman. He does verily attain Brahman.
Taittariya	1.10.1: I am the invigorator of the tree (of the world). My fame is high like the ridge of a mountain. My source is the pure Brahman(). I am like that pure reality (of the Self) that is in the Sun. I am the effulgent wealth. I am possessed of a fine intellect, and am immortal and undecaying. Thus was the statement of Trisanku after the attainment of realisation.
Taittariya	1.12.1: May Mitra be blissful to us. May Varuna be blissful to us. May Aryaman be blissful to us. May Indra and Brihaspati be blissful to us. May Vishnu, of long strides, be blissful to us. Salutation to Brahman. Salutation to you, O Vayu. You, indeed, are the immediate Brahman. You alone I shall call the direct Brahman. I shall call you righteousness. I shall call you truth. May He protect me. May He protect the teacher. May He protect me. May He protect the teacher. Aum, peace, peace, peace
Taittariya	2.1.1: The knower of Brahman attains the highest. Here is a verse uttering that very fact: Brahman is truth, knowledge, and infinite. He who knows that Brahman as existing in the intellect, lodged in the supreme space in the heart, enjoys, as identified with the all knowing Brahman, all desirable things simultaneously.
Taittariya	From that Brahman, which is the Self, was produced space. From space emerged air. From air was born fire. From fire was created water. From water sprang up Earth. From Earth were born the herbs. From the herbs was produced food. From food was born man. That man, such as he is, is a product of the essence of food. Of him this indeed, is the head, this is the southern side; this is the northern side; this is the Self; this is the stabilising tail.
Taittariya	2.2.1: All beings that rest on the Earth are born verily from food. Besides, they live on food, and at the end, they get merged in food. Food was verily born before all creatures; therefore it is called the medicine for all, those who worship food as Brahman acquire all the food. Food was verily born before all creatures; therefore it is called the medicine for all. Creatures are born of food; being born, they grow by food. Since it is eaten and it eats the creatures, it is called food.
Taittariya	2.3.1: The senses act by following the vital force in the mouth; all human beings and animals that are there act similarly; since on the vital force depends the life of all creatures, therefore it is called the life of all; those who worship the vital force as Brahman, attain the full span of life; since on the vital force depends the life of all, it is called the life of all.
Taittariya	2.4.1: One is not subjected to fear at any time if one knows the Bliss that is Brahman failing to reach which Brahman(, as conditioned by the mind), words, along with the mind, turn back.
Taittariya	2.5.1: Knowledge actualises a sacrifice, and it executes the duties as well. All the gods meditate on the first born Brahman, conditioned by knowledge. If one knows the knowledge Brahman, and if one does not err about it, one abandons all sins in the body and fully enjoys all enjoyable things.
Taittariya	Of that preceding (mental) one this (cognitive one) is verily the embodied self. As compared with this cognitive body, there is another internal self constituted by bliss. By that one is this one filled up. This one, as aforesaid, has verily a human shape. It is humanly shaped in accordance with the human shape of the earlier one. Of him joy is verily the head, enjoyment is the right side, hilarity is the left side; bliss is the self (trunk). Brahman is the tail that stabilises. About this here is a verse:
Taittariya	2.6.1: If anyone knows Brahman as non existing, he himself becomes non existent. If anyone knows that Brahman does exist, then they consider him as existing by virtue of that (knowledge).
Taittariya	He (the Self) wished, Let me be many, let me be born. He undertook a deliberation. Having deliberated, he created all this that exists. That Brahman(), having created (that), entered into that very thing. And having entered there, It became the formed and the formless, the defined and the undefined, the sustaining and the non sustaining, the sentient and the insentient, the true and the untrue. Truth became all this that there is. They call that Brahman Truth. Pertaining to this, there occurs this verse:
Taittariya	2.7.1: In the beginning all this was but the Unmanifested Brahman(). From that emerged the manifested. That Brahman created Itself by Itself. Therefore It is called the self creator.
Taittariya	That which is known as the self creator is verily the source of joy; for one becomes happy by coming in contact with that source of joy. Who, indeed, will inhale, and who will exhale, if this Bliss be not there in the supreme space (within the heart). This one, indeed, enlivens (people). For whenever an aspirant gets fearlessly established in this un perceivable, bodiless, inexpressible, and un supporting Brahman, he reaches the state of fearlessness. For, whenever the aspirant creates the slightest difference in It, he is smitten with fear. Nevertheless, that very Brahman is a terror to the (so called) learned man who lacks the unitive outlook.
Taittariya	2.9.1: The enlightened man is not afraid of anything after realising that Bliss of Brahman, failing to reach which, words turn back along with the mind.
Taittariya	3.1.1: Bhrigu, the well known son of Varuna, approached his father Varuna with the (formal) request, O, revered sir, teach me Brahman. To him he Varuna() said this: Food, vital force, eye, ear, mind, speech (these are the aids to knowledge of Brahman). To him he Varuna() said: Crave to know that from which all these beings take birth, that by which they live after being born, that towards which they move and into which they merge. That is Brahman. He practised concentration. He, having practised concentration,
Taittariya	3.2.1: He realised food (i.e. Virat, the gross Cosmic person) as Brahman. For it is verily from food that all these beings take birth, on food they subsist after being born and they move towards and merge into food. Having realised that, he again approached his father Varuna with the (formal) request. O, revered sir, teach me Brahman. To him he Varuna() said: Crave to know Brahman through concentration; concentration is Brahman. He practised concentration. He, having practised concentration,
Taittariya	3.3.1: He knew the vital force as Brahman; for from the vital force, indeed, spring all these beings; having come into being, they live through the vital force; they move towards and enter into the vital force, Having known thus, he again approached his father Varuna with the (formal) request. O, revered sir, teach me Brahman. To him he Varuna() said: Crave to know Brahman through concentration; concentration is Brahman. He practised concentration. Having practised concentration,
Taittariya	3.4.1: He knew mind as Brahman; for from mind, indeed, spring all these beings; having been born, they are sustained by mind; and they move towards and merge into mind. Having known that, he again approached his father Varuna with the (formal) request. O, revered sir, teach me Brahman. To him he Varuna() said: Crave to know Brahman through concentration; concentration is Brahman. He practised concentration. Having practised concentration,
Taittariya	3.5.1: He knew knowledge as Brahman; for from knowledge, indeed, spring all these beings; having been born, they are sustained by knowledge; they move towards and merge in knowledge. Having known that, he again approached his father Varuna with the (formal) request. O, revered sir, teach me Brahman. To him he Varuna() said: Crave to know Brahman through concentration; concentration is Brahman. He practised concentration. Having practised concentration,
Taittariya	3.6.1: He knew Bliss as Brahman; for from Bliss, indeed, all these beings originate; Having been born, they are sustained by Bliss; they move towards and merge in Bliss. This knowledge realised by Bhrigu and imparted by Varuna (Starts from the food self and) terminates in the supreme Bliss(), established in the cavity of the heart. He who knows thus becomes firmly established; he becomes the possessor of food and the eater of food; and he becomes great in progeny, cattle and the lustre of holiness, and great in glory.
Taittariya	Brahman( is to be meditated on) as preservation in speech; as acquisition and preservation in exhaling and inhaling; as action in the hands; as movement in the feet; discharge in the anus. There are meditations on the human plane.
Taittariya	Then follow the divine ones. Brahman( is to be meditated on) as contentment in rain; as energy in lightning.
Taittariya	3.10.3,4: Brahman is to be worshipped as fame in beasts; as light in the Stars; as procreation, immortality, and joy in the generative organ; as everything in space. One should meditate on that Brahman as the support; thereby one becomes supported. One should meditate on that Brahman as great; thereby one becomes great. One should meditate on It as thinking; thereby one becomes able to think. One should meditate on It as bowing down; thereby the enjoyable things bow down to one. One should meditate on It as the most exalted; Thereby one becomes exalted. One should meditate on It as Brahman s medium of destruction; thereby the adversaries that envy such a one die, and so do the enemies whom this one dislikes.
Aitareya	1.3.13: Being born, He manifested all the beings; for did He speak of (or know) anything else He realised this very Purusha as Brahman, the most pervasive, thus: I have realised this.
Aitareya	3.1.3: This One is (the inferior) Brahman; this is Indra, this is Prajapati; this is all these gods; and this is these five elements, viz. Earth, air, Space, water, fire; and this is all these (big creatures), together with the small ones, that are the procreators of others and referable in pairs to wit, those that are born of eggs, of wombs, of moisture of the Earth, viz. Horses, Cattle, men, Elephants, and all the creatures that there are which move or fly and those which do not move. All these have Consciousness as the giver of their reality; all these are impelled by Consciousness; the universe has Consciousness as its eye and Consciousness is its end. Consciousness is Brahman.
Prashna	1.1: Sukesa, son of Bharadvaja; Satyakama, so of Sibi; the grandson of Surya, born of the family of Garga; Kausalya, so of Asvala; a scion of the line of Bhrigu, born in Vidarbha; and Kabandhi, descendant of Katya all these, who were devoted to (the inferior) Brahman, engaged in realising (the inferior) Brahman, and intent on a search of the supreme Brahman, approached with faggots in hand, the venerable Pippalada with the belief, This one will certainly tell us all about It.
Prashna	1.8: (The realisers of Brahman) knew the one that is possessed of all forms, full of rays, endowed with illumination, the resort of all, the single light (of all), and the radiator of heat. It is the Sun that rises the Sun that possesses a thousand rays, exists in a hundred forms and is the life of all creatures.
Prashna	1.16: For them is that taintless world of Brahman, in whom there is no crookedness no falsehood, and no dissimulation.
Prashna	3.2: To him he said: You are putting super normal questions, since you are pre eminently a knower of Brahman. Hence I speak to you.
Prashna	4.4: Samana is the priest called Hota, because it strikes a balance between exhalation and inhalation which are but (comparable to) two oblations. The mind is verily the sacrificer. The desired fruit Udana, which leads this sacrificer every day to Brahman.
Prashna	5.2: O Satyakama, this very Brahman, that is (known as) the inferior and superior, is but this Aum. Therefore the illumined soul attains either of the two through this one means alone.
Prashna	6.7: To them he said, I know this supreme Brahman thus far only. Beyond this there is nothing.
Mundaka	1.1.1: Aum Brahma, the creator of the Universe and the protector of the world, was the first among the gods to manifest Himself. To His eldest son Atharva He imparted that knowledge of Brahman that is the basis of all knowledge.
Mundaka	1.1.2: The Knowledge of Brahman that Brahma imparted to Atharva, Atharva transmitted to Angir in days of yore. He Angir() passed it on to Satyavaha of the line of Bharadvaja. He of the line of Bharadvaja handed down to Angiras this knowledge that had been received in succession from the higher by the lower ones.
Mundaka	1.1.8: Through knowledge Brahman increases in size. From that is born food (the Unmanifested). From food evolves Prana Hiranyagarbha(); (thence the cosmic) mind; (thence) the five elements; (thence) the worlds; (thence) the immortality that is in karmas.
Mundaka	1.1.9: From Him, who is omniscient in general and all knowing in detail and whose austerity is constituted by knowledge, evolve this (derivative) Brahman, name, colour and food.
Mundaka	1.2.12: A Brahmana should resort to renunciation after examining the worlds acquired through karma, with the help of this maxim: There is nothing (here) that is not the result of karma; so what is the need of (performing) karma For knowing that Reality he should go, with sacrificial faggots in hand, only to a teacher versed in the Vedas and absorbed in Brahman.
Mundaka	1.2.13: To him who has approached duly, whose heart is calm and whose outer organs are under control, that man of enlightenment should adequately impart that knowledge of Brahman by which one realizes the true and imperishable Purusha.
Mundaka	2.1.10: The Purusha alone is all this (comprising) karma and knowledge. He who knows this supreme, immortal Brahman, existing in the heart, destroys here the knot of ignorance, O good looking one
Mundaka	2.2.2: That which is bright and is subtler than the subtle, and that on which are fixed all the worlds as well as the dwellers of the worlds, is this immutable Brahman; It is this vital force; It, again, is speech and mind. This Entity, that is such, is true. It is immortal. It is to be penetrated, O good looking one, shoot (at It).
Mundaka	2.2.4: Aum is the bow; the soul is the arrow; and Brahman is called its target. It is to be hit by an unerring man. One should become one with It just like an arrow.
Mundaka	2.2.7: That Self which is omniscient in general and all knowing in detail and which has such glory in this world that Self, which is of this kind is seated in the space within the luminous City of Brahman.
Mundaka	2.2.9: In the supreme, bright sheath is Brahman, free from taints and without parts. It is pure, and is the Light of lights. It is that which the knowers of the Self realize.
Mundaka	2.2.11: All this that is in front is but Brahman, the immortal. Brahman is at the back, as also on the right and the left. It is extended above and below, too. This world is nothing but Brahman, the highest.
Mundaka	3.1.3: When the seer sees the Purusha the golden hued, creator, lord, and the source of the inferior Brahman then the illumined one completely shakes off both merit and demerit, becomes taintless, and attains absolute equality.
Mundaka	3.1.4: This one is verily the Vital Force which shines divergently through all beings. Knowing this, the illumined man has no (further) occasion to go beyond anything in his talk. He disports in the Self, delights in the Self, and is engrossed in (spiritual) effort. This one is the chief among the knowers of Brahman.
Mundaka	3.2.1: He knows this supreme abode, this Brahman, in which is placed the Universe and which shines holy. Those wise ones indeed, who having become desireless, worship this (enlightened) person, transcend this human seed.
Mundaka	3.2.4: This Self is not attained by one devoid of strength, nor through delusion, nor through knowledge unassociated with monasticism. But the Self of that knower, who strives through these means, enters into the abode that is Brahman.
Mundaka	3.2.6: Those to whom the entity presented by the Vedantic knowledge has become fully ascertained, who are assiduous and have become pure in mind through the Yoga of monasticism all of them, at the supreme moment of final departure, become identified with the supreme Immortality in the worlds that are Brahman, and they become freed on every side.
Mundaka	3.2.9: Anyone who knows that supreme Brahman becomes Brahman indeed. In his line is not born anyone who does not know Brahman. He overcomes grief, and rises above aberrations; and becoming freed from the knots of the heart, he attains immortality.
Mundaka	3.2.10: This (rule) has been revealed by the mantra (which runs thus): To them alone should one expound this knowledge of b who are engaged in the practice of disciplines, versed in the Vedas, and indeed devoted to Brahman, who personally sacrifice to the fire called Ekarsi with faith, and by whom has been duly accomplished the vow of holding fire on the head.
Mandukya	2. All this is certainly Brahman. This Self is Brahman. This Self, as such, is possessed of four quarters.
Mandukya	10. Taijasa seated in the dream is u, the second letter (of Aum), owing to the similarity of excellence or intermediate position. He who knows thus verily advances the bounds of his knowledge and becomes equal (to all) and none who is not a knower of Brahman is born in his family.

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