Created by Jijith Nadumuri at 20 Oct 2011 08:57 and updated at 20 Oct 2011 08:57


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.
Katha 1.2.7. Of the Self many are not even able to hear; Him many, though they hear, do not comprehend. Wonderful is the expounder of the Self and attainer, proficient. The knower (of the Self) taught by an able preceptor is wonderful.
Katha 1.2.8. This Self(), if taught by an inferior person, is not easily comprehended, for It is variously thought of. Unless taught by another (who is a perceiver of non difference) there is no way (of comprehending It), for It is not arguable and is subtler than subtlety.
Katha 1.2.9. This (knowledge of the Self) attained by thee cannot be had through argumentation. O dearest, this doctrine, only if taught by some teacher (other than a logician), leads to right knowledge. O, thou art rooted in truth. May a questioner be ever like thee, O Nachiketas.
Katha 1.2.12. The intelligent one, knowing through concentration of mind the Self that is hard to perceive, lodged in the innermost recess, located in intelligence, seated amidst misery, and ancient, abandons joy and grief.
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 1.2.18. The intelligent Self is not born, nor does It die. It did not come from anywhere, nor did anything come from It. It is unborn, eternal, everlasting and ancient, and is not slain even when the body is slain.
Katha 1.2.20. The Self that is subtler than the subtle and greater than the great is seated in the heart of every creature. One who is free from desire sees the glory of the Self through the tranquillity of the mind and senses and becomes absolved from grief.
Katha 1.2.22. The intelligent one having known the Self to be bodiless in (all) bodies, to be firmly seated in things that are perishable, and to be great and all pervading, does not grieve.
Katha 1.2.23. The Self cannot be attained by the study of the Vedas, not by intelligence nor by much hearing. Only by him who seeks to know the Self can It be attained. To him the Self reveals Its own nature.
Katha 1.2.24. None who has not refrained from bad conduct, whose senses are not under restraint, whose mind is not collected or who does not preserve a tranquil mind, can attain this Self through knowledge.
Katha 1.2.25. The Self to which both the Brahmana and the Kshatriya are food, (as it were), and Death a soup, how can one know thus where It is.
Katha 1.3.3. Know the Self to be the master of the Chariot, and the body to be the Chariot. Know the intellect to be the Charioteer, and the mind to be the reins.
Katha 1.3.4. The senses they speak of as the Horses; the objects within their view, the way. When the Self is yoked with the mind and the senses, the wise call It the enjoyer.
Katha 1.3.12. This Self hidden in all beings does not shine. But by seers of subtle and pointed intellect capable of perceiving subtle objects, It is seen.
Katha 1.3.13. Let the wise man merge speech in his mind, merge that (mind) into the intelligent self and the intelligent self into the Mahat. (Let him then) merge the Mahat into the peaceful Self.
Katha 2.1.1. The self existent damned the out going senses. Therefore one sees externally and not the internal Self. Someone (who is) intelligent, with his eyes turned away, desirous of immortality, sees the inner Self.
Katha 2.1.3. By the self (a man knows) form, taste, odour, sound, touch, and the sexual joy. What remains here (unknowable to the Self)? This verily is that (thou seekest).
Katha 2.1.4. Knowing that great and all pervading Self by which one sees (the objects) both in the sleep and the waking states, the intelligent man grieves no more.
Katha 2.1.15. As pure water poured into pure water remains the same only, so does the Self of the thinker who knows thus become, O Gautama.
Katha 2.2.4. When this Self seated in the body is torn away and freed from the body, what remains here? 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 2.2.9. Just as fire, though one, having entered the world, assumes a separate form in respect of every form, so does the in dwelling Self of all beings, though one, assume a form in respect of every form, and is outside it.
Katha 2.2.10. Just as wind, though one, having entered the world, assumes a separate form in respect of each form, so does the in dwelling Self of all beings, though one, assumes a form in respect of every form and is outside it.
Katha 2.2.11. Just as the Sun, which is the eye of the entire world, is not tainted by the external impurities seen by the eyes, so also, the in dwelling Self of all beings, though one, is not tainted by the sorrows of the world, It being external.
Katha 2.2.12. Eternal happiness belongs to the intelligent not to others who realize in their hearts Him who is one, the controller and the in dwelling Self of all beings, and who makes the one form manifold.
Katha 2.2.13. Whoso among the intelligent realize the Self in the (inner space of the) heart as the eternal among the ephemeral, the consciousness among the conscious, who, though one, dispenses the desired objects to many, to them belongs eternal peace, not to others.
Katha 2.3.13. The Self should be apprehended as existing and also as It really is. Of these two (aspects), to him who knows It to exist, Its true nature is revealed.
Katha 2.3.17. Purusha of the size of a thumb, the inner Self, is ever seated in the heart of all living beings. One should, with steadiness, separate Him from one s own body as stalk from the Munja grass. One should know Him as pure and immortal; one should know Him as pure and immortal.
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 1.5.1,2: 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 1.10.1: 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 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 As compared with this self made of the essence of food, as said before, there is another inner self which is made of air. By that is this one filled. This Self is also of the human form. Its human form takes after the human form of that (earlier one). Of this, Prana is the head, Vyana is the southern side, Apana is the northern side, space is the self, the Earth is the tail that stabilises. Pertaining to that is this (following) verse:
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 Him, indeed, this remorse does not afflict: Why did I not perform good deeds, and why did I perform bad deeds He who is thus enlightened strengthens the Self with which these two are identical; for it is he, indeed, who knows thus, that can strengthen the Self which these two really are. This is the secret teaching.
Aitareya 1.1.1: In the beginning this was but the absolute Self alone. There was nothing else whatsoever that winked. He thought, Let Me create the worlds.
Aitareya 2.1.5: This fact was stated by the seer (i.e. mantra): Even while lying in the womb, I came to know of the birth of all the gods. A hundred iron citadels held me down. Then, like a hawk, I forced my way through by dint of knowledge of the Self. Vamadeva said this while still lying in the mother s womb.
Aitareya 2.1.6: He who had known thus (had) become identified with the Supreme, and attained all desirable things (even here); and having (then) ascended higher up after the destruction of the body, he became immortal, in the world of the Self. He became immortal.
Aitareya 3.1.1: What is It that we worship as this Self Which of the two is the Self Is It that by which one sees, or that by which one hears, or that by which one smells odour, or that by which one utters speech, or that by which one tastes the sweet or the sour
Aitareya 3.1.4: Through this Self that is Consciousness, he ascended higher up from this world, and getting all desires fulfilled in that heavenly world, he became immortal, he became immortal.
Isavasya 3. Those worlds of Asuras (demons) are enshrouded by blinding gloom. Those who are the slayers of the Self go to them after death.
Isavasya 6. He who perceives all beings in the Self alone, and the Self in all beings, does not entertain any hatred on account of that perception.
Isavasya 7. When a man realises that all beings are but the Self, what delusion is there, what grief, to that perceiver of oneness?
Isavasya 8. That Self() is all pervading, radiant, bodiless, soreless, without sinews, pure, untainted by sin, the all seer, the lord of the mind, transcendent and self existent. That Self() did allot in proper order to the eternal Prajapatis known as samvalsara (year) their duties.
Isavasya 17. Let (my) vital air (prana) now attain the immortal Vayu (all pervading Self); then let this body be reduced to ashes. Aum, O mind, remember remember that which has been done, O mind, remember remember that which has been done.
Prashna 1.10: Again, by searching for the Self through the control of the senses, brahmacharya, faith and meditation, they conquer the Sun (by proceeding) along the Northern Course. This is the resort of all that lives; this is indestructible; this is fearless; this is the highest goal, for from this they do not come back. This is unrealisable (to the ignorant). Pertaining to this here is a verse:
Prashna 3.3: From the Self is born this Prana. Just as there can be shadow when a man is there, so this Prana is fixed on the self. He comes to this body owing to the actions of the mind.
Prashna 4.7: To illustrate the point: As the birds, O good looking one, proceed towards the tree that provides lodging, just so all these proceed to the supreme Self.
Prashna 4.9: And this one is the seer, feeler, hearer, smeller, taster, thinker, ascertainer, doer the Purusha (pervading the body and senses), that is a knower by nature. This becomes wholly established in the supreme, immutable Self.
Prashna 4.11: O amiable one, he becomes all knowing and enters into all, who knows that Immutable wherein merges the cognising Self (the Purusha who is naturally a knower) as also do the organs and the elements together with all the deities.
Mundaka 2.1.4: The indwelling Self of all is surely He of whom the Heaven is the head, the Moon and Sun are the two eyes, the directions are the two ears, the revealed Vedas are the speech, air is the vital force, the whole Universe is the heart, and (It is He) from whose two feet emerged the Earth.
Mundaka 2.2.5: Know that Self alone that is one without a second, on which are strung Heaven, the Earth and the inter Space, the mind and the vital forces together with all the other organs; and give up all other talks. This is the bridge leading to immortality.
Mundaka 2.2.6: Within that (heart) in which are fixed the nerves like the spokes on the hub of a Chariot wheel, moves this aforesaid Self by becoming multiformed. Meditate on the Self thus with the help of Aum. May you be free from hindrances in going to the other shore beyond darkness.
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 It is conditioned by the mind, It is the carrier of the vital forces and the body, It is seated in food by placing the intellect (in the cavity of the heart). Through their knowledge, the discriminating people realize that Self as existing in Its fullness everywhere the Self that shines surpassingly as blissfulness and immortality.
Mundaka 2.2.8: When that Self, which is both the high and the low, is realized, the knot of the heart gets united, all doubts become solved, and all one s actions become dissipated.
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 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 3.1.5: The bright and pure Self within the body, that the monks with (habitual effort and) attenuated blemishes see, is attainable verily through truth, concentration, complete knowledge, and continence, practised constantly.
Mundaka 3.1.8: It is not comprehended through the eye, nor through speech, nor through the other senses; nor is It attained through austerity or karma. Since one becomes purified in mind through the favourableness of the intellect, therefore can one see that indivisible Self through meditation.
Mundaka 3.1.9: Within (the heart in) the body, where the vital force has entered in five forms, is this subtle Self to be realized through that intelligence by which is pervaded the entire mind as well as the motor and sensory organs of all creatures. And It is to be known in the mind, which having become purified, this Self reveals Itself distinctly.
Mundaka 3.1.10: The man of pure mind wins those worlds which he mentally wishes for and those enjoyable things which he covets. Therefore one, desirous of prosperity, should adore the knower of the Self.
Mundaka 3.2.2: He who covets the desirable things, while brooding (on the virtues), is born amidst those very surroundings along with the desires. But for one who has got his wishes fulfilled and who is Self poised, all the longings vanish even here.
Mundaka 3.2.3: This Self is not attained through study, nor through the intellect, nor through much hearing. The very Self which this one (i.e. the aspirant) seeks is attainable through that fact of seeking; this Self of his reveals Its own nature.
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 3.2.5: Having attained this, the seers become contented with their knowledge, established in the Self, freed from attachment, and composed. Having realized the all pervasive One everywhere, these discriminating people, ever merged in contemplation, enter into the All.
Mandukya 2. All this is certainly Brahman. This Self is Brahman. This Self, as such, is possessed of four quarters.
Mandukya 3. (The Self) seated in the waking state and called Vaisvanara who, possessed of the consciousness of the exterior, and seven limbs and nineteen mouths, enjoys the gross objects, is the first quarter.
Mandukya 4. (The Self) seated in the state of dream and called Taijasa who, possessed of the consciousness of the interior, and seven limbs and nineteen mouths, enjoys the subtle objects, is the second quarter.
Mandukya 5. Where the sleeper desires not a thing of enjoyment and sees not any dream, that state is deep sleep. (The Self) seated in the state of deep sleep and called Prajna, in whom everything is unified, who is dense with consciousness, who is full of bliss, who is certainly the enjoyer of bliss, and who is the door to the knowledge (of the preceding two states), is the third quarter.
Mandukya 7. The Fourth is thought of as that which is not conscious of the internal world, nor conscious of the external world, nor conscious of both the worlds, nor dense with consciousness, nor simple consciousness, nor unconsciousness, which is unseen, actionless, incomprehensible, uninferable, unthinkable, indescribable, whose proof consists in the identity of the Self (in all states), in which all phenomena come to a cessation, and which is unchanging, auspicious, and non dual. That is the Self; that is to be known.
Mandukya 8. That same Self, from the point of view of the syllable, is Aum, and viewed from the stand point of the letters, the quarters are the letters, and the letters are the quarters. The letters are a, u and m.
Mandukya 12. That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non dual. Thus Aum is certainly the Self. He who knows thus enters the Self by the Self.

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