Created by Jijith Nadumuri at 20 Oct 2011 09:05 and updated at 20 Oct 2011 09:05
UPANISHAD NOUN
Kena | 4.8. Of this knowledge austerity, self restraint and action are the feet, the Vedas are all limbs and truth is the abode. |
Katha | 1.2.15. The goal which all the Vedas expound, which all austerities declare, and desiring which aspirants resort to Brahmacharya, that goal, I tell thee briefly: It is this Om. |
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. |
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 | 1.5.3: 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 | 1.8.1: 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 | 1.11.1: Having taught the Vedas, the preceptor imparts this post instruction to the students: Speak the truth. Practise righteousness. Make no mistake about study. Having offered the desirable wealth to the teacher, do not cut off the line of progeny. There should be no inadvertence about truth. There should be no deviation from righteous activity. There should be no error about protection of yourself. Do not neglect propitious activities. Do not be careless about learning and teaching. |
Taittariya | 1.11.2,3,4: There should be no error in the duties towards the gods and manes. Let your mother be a goddess unto you. Let your father be a god unto you. Let your teacher be a god unto you. Let your guest be a god unto you. The works that are not blameworthy are to be resorted to, but not the others. These actions of ours that are commendable are to be followed by you, but not the others. You should, by offering seats, remove the fatigue of those Brahmanas who are more praiseworthy among us. The offering should be with honour; the offering should not be with dishonour. The offering should be in plenty. The offering should be with modesty. The offering should be with awe. The offering should be with sympathy. Then, should you have any doubt with regard to duties or customs, you should behave in those matters just as Brahmanas do, who may happen to be there and who are able deliberators, who are adepts in those duties and customs, who are not directed by others, who are not cruel, and who are desirous of merit. Then, as for the accused people, you should behave with regard to them just as the Brahmanas do, who may happen to be there and who are able deliberators, who are adepts in those duties and customs, who are not directed by others, who are not cruel, who are desirous of merit. This is the injunction. This is the instruction. This is the secret of the Vedas. This is divine behest. This is how the meditation is to be done. This is how this must be meditated on. |
Taittariya | Suppose there is a young man in the prime of life, good, learned, most expeditious, most strongly built, and most energetic. Suppose there lies this Earth for him filled with wealth. This will be one unit of human joy. If this human joy be multiplied a hundred times, it is one joy of the man Gandharvas, and so also of a follower of the Vedas unaffected by desires. If this joy of the man Gandharvas be multiplied a hundred times, it is one joy of the divine Gandharvas, and so also of a follower of the Vedas unaffected by desires. If the joy of the divine Gandharvas be increased a hundredfold, it is one joy of the manes whose world is everlasting, and so also of a follower of the Vedas unaffected by desires. If the joy of the manes that dwell in the everlasting world be increased a hundredfold, it is one joy of those that are born as gods in Heaven, and so also of a follower of the Vedas untouched by desires. If the joy of those that are born as gods in Heaven be multiplied a hundredfold, it is one joy of the gods called the Karma Devas, who reach the gods through Vedic rites, and so also of a follower of the Vedas unaffected by desires. If the joy of the gods, called the Karma Devas, be multiplied a hundredfold, it is one joy of the gods, and so also of a follower of the Vedas untarnished by desires. If the joy of the gods be increased a hundred times, it is one joy of Indra, and so also of a follower of the Vedas unaffected by desires. If the joy of Indra be multiplied a |
Taittariya | ndredfold, it is one joy of Brihaspati and so also of a follower of the Vedas unaffected by desires. If the joy of Brihaspati be increased a hundred times, it is one joy of Virat, and so also of a follower of the Vedas untarnished by desires. If the joy of Virat be multiplied a hundred times, it is one joy of Hiranyagarbha, and so also of a follower of the Vedas unsullied by desires. |
Mundaka | 1.1.4: To him he said, "There are two kinds of knowledge to be acquired the higher and the lower"; this is what, as tradition runs, the knowers of the import of the Vedas say. |
Mundaka | 1.2.10: The deluded fools, believing the rites inculcated by the Vedas and the Smritis to be the highest, do not understand the other thing (that leads to) liberation. They, having enjoyed (the fruits of actions) in the abode of pleasure on the heights of Heaven, enter this world or an inferior one. |
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 | 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 | 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. |
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