A LEVEL 2005 UPANIAD VERSES

1. verse 5


That moves, That does not move; That is far off, That is very near; That is
inside all this, and That is also outside all this.
2. verse 6

He who sees all beings in the Self itself, and the Self in all beings, feels no
hatred by virtue of that (realisation).
3. verse 7

When to the man of realisation all beings become the very Self, then what
delusion and what sorrow can there be for that seer of oneness? (Or-In the
Self, of the man of realisation, in which all beings become the Self, what
delusion and what sorrow can remain for that seer of oneness?)
4. Kena 1:2

Since He is the Ear of the ear, the Mind of the mind, the Speech of speech,
the Life of life, and the Eye of the eye, therefore the intelligent men, after
giving up (self-identification with the senses) and renouncing this world,
become immortal.
5. Kaha Canto 2:1 Is this the right one?


different the preferable, the supreme goal (freedom)
toocertainlythe more pleasant both of them
serving divergent purposes man bind of them
the preferable to one who accepts well-being
gets alienatedfrom this objective the one that
selects, i.e., takes hold of, the pleasurable.
The preferable is different indeed ; and so, indeed, is the pleasurable
different. These two, serving divergent purposes, (as they do), bind men.
Good befalls him who accepts the preferable among these two. He who
selects the pleasurable falls from the true end.
6. Kaha 2:18

(Part 1 Canto 2 Verse 18)

is not born nor does it diethe intelligent (Self)

-intelligent because Its nature of consciousness is never lost
not this anything-did not come from anything-did not
originate from any other cause; not became anything
birthlesseternal undecaying this (Self)
ancienti.e., devoid of growth not killed (loc
abs)when killed (loc abs) when the body

The intelligent Self is neither born nor does It die. It did not originate from
anything, nor did anything originate from It. It is birthless, eternal,
undecaying and ancient. It is not injured even when the body is killed.
7. Kaha 3:3


the Self the rider, the master of the chariotknow thou
the body the chariot even and/but the intellect
and charioteer know thou the mind bridleeven
and
Know the (individual) Self as the master of the chariot, and the body as the
chariot. Know the intellect as the charioteer, and the mind as verily the
bridle.
8. Kaha 3:4

senses horses they call -those versed in calling up the

imagery of the chariot the objectsin those very senses,
having been imagined as horses the roads the Self
as associated with the body, senses, and mind the enjoyer
they call the discriminating people
They call the organs the horses; the organs having been imagined as
horses, (know) the objects as the roads. The discriminating people call that
Self the enjoyer when It is associated with body, organs, and mind.

9. Kaha 3:5

he however unskillful becomes with an

uncontrolled with a mindever his-of that incompetent intellect,
i.e. of the driversenses-analogous to the horses unruly,
uncontrollable vicious horseslike of the charioteer-of
the other (real) driver
But the organs of that intellect, which, being ever associated with an
uncontrolled mind, becomes devoid of discrimination, are unruly like the
vicious horses of the charioteer.
10. Kaha 3:8

he-the other one however associated with a discriminating

charioteer-i.e. the rider of the chariot who has knowledge becomes
who is possessed of a controlled mind ever pure he
however that state attains from which
again not born
That (master of the chariot), however, who is associated with a
discriminating intellect, and being endowed with a controlled mind, is ever
pure, attains that goal from which he is not born again.
11.

Kaha 5:7????

12.

Kaha 6:7????

13.

Kaha 6:8????

14. Muaka 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.
15. Muaka 3:1:1

Two birds that are ever associated and have similar names, cling to the
same tree. Of these, one eats the fruit of divergent tastes, and the other
looks on without eating.
16. Muaka 3:1:2

On the same tree, the individual soul remains drowned (i.e. stuck); as it
were; and so it moans, being worried by its impotence. When it sees thus
the other, the adored Lord, and His glory, then it becomes liberated from
sorrow.
17. Mkya verse 1

This letter that is Om is all this. Of this a clear exposition (is started with):
All that is past, present, or future is verily Om. And whatever is beyond the
three periods of time is also verily Om.
18. Mkya verse 2

All this is surely Brahman. This Self is Brahman. The Self, such as It is, is
possessed of four quarters.
19. Chndogya 6:14:1

as it happens in the world O good-looking one a person,
some person from the country of the Gandhras
with his eyes bound, blindfolded, and his hands tied having
brought him in a more solitary forest where there are no
human beings leaves him he, having lost his directions as
thereeastward, i.e., facing the East or; similarly northward,
i.e., facing north or facing south or facing west
goes on shouting blindfolded (from the country of the
Gandhras by a thief) left I have been brought
O good-looking one, just as having brought a person, with his eyes
bound, from the country of the Gandhras, he is left in a more solitary
place, and he then goes on shouting eastward, or northward, or southward,
or westward (saying) I have been brought blindfolded and left
blindfolded;

20. Chndogya 6:14:2

his; of him who was thus shouting as some kind-hearted man

the bandage on the eyes having removed may say
the country of the Gandhras lies this way to the north
this direction walk he (freed from bondage by the kind
man)from village to village asking having
received instruction being an intelligent man who was able to
understand the path of entering the village as instructed by others
the country of the Gandharas indeed reaches thus
indeed desiring, wishinga man having a teacher
acquires knowledge of him for that long only (in the matter of
attaining the true nature of his own Self which is existence) time (the
delay)as long as he does not become freed then, at that
very time he becomes merged in existence
As somebody having removed the bandage on the eyes may say, The
country of Gandhra lies this way. Walk in this direction, (and) that
intelligent man who has received instruction reaches the country of the
Gandhras indeed, by asking his way from village to village, in this way
indeed a man having a teacher acquires knowledge in this world. For him
the delay is for that long only, as long as he does not become freed. Then
he becomes merged in Existence.
21. Chndogya 6:14:3

hewhich thisthis thisallthat

truthThat thou art O
vetaketuvenerable sir instruct/make
known/declare let it be so O good-looking
onesaid
That which is this subtle essence, all this has got That as the Self. That is
the Truth. That is the Self. Thou art That, O vetaketu.
May the venerable sir explain to me over again. He said, Let it be so, O
good-looking one.
22. Chndogya 7:23:1

that which indeed is the Infinite, Incalculable, Unexcelled,

Innumerable-these words are its synonyms that joy. Whatever is
below that is finite because of limitedness. there is no
happiness in that finite because finite is a cause of thirst for more. And
thirst is the seed of sorrow. The seed of sorrow, like fever etc., is not seen
to be a source of joy in the world. Therefore, it is logical that there is no
joy in the finite. infinite alone joy (the Infinite alone is joy,
because the Infinite cannot be the cause of thirst, etc. which are the seeds
of sorrow) but indeed has to be sought after the
Infinite O venerable sir I seek after

That which indeed is the Infinite, that is joy. There is no joy in the finite.
The Infinite alone is joy. But the Infinite indeed has to be sought after.
O venerable sir, I seek after the Infinite.
23. Chndogya 7:24:1

in which one does not see anything else one
does not hear anything else one does not understand
anything else he Infinite hence where in the context of
ignorance; something different with the help of something which is
different he sees he hears understands
that is finite who verily Infinite hence
which/who finite that mortal, destructible, verily like a
thing seen in a dreamheon what established
in its own glory if or not glory
The Infinite is that where one does not see anything else, does not hear
anything else, and does not understand anything else. Hence the finite is
that where one sees something else, hears something else, and understands
something else. That which indeed is the Infinite, is immortal. On the other
hand, that which is finite, is mortal.
O venerable sir, on what is That established?
In its own glory, or not even in Its own glory!
24. Chndogya 7:24:2

cow horse (compound)here (in this world) ones glory

consists in it is said elephant gold a slave wife
field houses not I thus I speak I

speak said another verily in another

stays on
In this world it is said, that ones glory consists in cows, horses,
elephants, gold, a slave, wife, fields and houses. I am not speaking like
that because something that is different, stays on something that is
different. This he said. (But) I am speaking thus:

Bhadrayaka 4:3:1 What is the Light of

Man?

25.

The sage Yjavalkya went to Janaka, Emperor of Videha

He thought that he would not speak.

Yet once before, Janaka, Emperor of Videha, had talked with

Yjavalkya about the Agnihotra sacrifice.
And Yjavalkya had granted Janaka a boon.

Now Janaka chose that he might question Yjavalkya as he pleased.

And this he was granted.

So the Emperor first asked this question:

Yjavalkya, what is the light of Man?
The sun is his light, O Emperor.

By the light of the Sun man sits, goes, works and returns.
That, O Yjavalkya, is indeed so.

But when the Sun has set, O Yjavalkya - what then is the light of Man?
Then the moon becomes his light.

By that moonlight man sits, goes, works and returns.

That, O Yjavalkya, is indeed so.

But when Sun and Moon have set, O Yjavalkya - what then is the light
of Man?
Then Fire is his light.

By the light of Fire man sits, goes, works and returns.

That, O Yjavalkya, is indeed so.

But when Sun and Moon have set, O Yjavalkya, and when Fire is dead
- what then is the light of Man?

Speech is then his light.

By the light of Speech man sits, goes, works and returns.

O Emperor, when a man cannot see his own hand, yet somewhere a voice
speaks, there indeed will he go.

That, O Yjavalkya is indeed so.

But when Sun and Moon have set, O Yjavalkya, and when Fire is out
and Speech has stopped, what then is the light of Man?
Self alone is his light.

By the light of that Self man sits, goes, works and returns.
Who amongst all is that Self?

He is the Person in the Heart, surrounded by the senses, the Light within,
Knowledge itself.

All see His play, but no one sees Him.

Lord, I give you a thousand pieces of gold.
Speak on for our liberation!
So then Yjavalkya instructed further:
? This Self is unattached.
He is One, the Witness, without a second.
This is mans highest goal.
This is mans greatest wealth.

This is his highest world.

This is his highest joy.

Other creatures must live on only a morsel of this joy.
Lord, I give you a thousand pieces of gold.
Speak further about liberation itself.

At this, Yjavalkya began to fear - thinking that the wise king was
driving him to the limits of all his knowledge.
5?
This Self is indeed Brahman, Supreme Spirit.
,

We may know this Self even here, but without this knowledge there is
great destruction.
,
Who knows it becomes immortal, all others reap sorrow alone.
Tell the mind that there is but One.

He who divides the One, wanders from death to death.

This Self is to be realised as Oneness, incomprehensible, unmoving, pure.

It is finer than space, birthless, infinite, eternal.
Controller, Lord, Ruler of all.

He grows not greater by good works, nor lessens through evil works.

This is the Lord, Governor, Protector of all.

Knowing This one becomes a Sage.

This Self is called, Not this. Not that.

Beyond perception, It cannot be seen.

Unfading, It never decays.

Not clinging, It has no attachment.

Unfettered, It feels no pain and suffers no hurt.

He who knows it so, becoming still, self-controlled, detached, patient and

collected

He sees that Self in his own self. He sees all to be his own Self.

Evil does not overcome him - he overcomes all evil.

Evil does not burn him - he consumes all evil.

Free from evil, free from fault, free from doubt, he becomes a Knower of
Brahman.

This is the world of Spirit, O Emperor - and thou hast attained it.

Lord, I give you the kingdom of Videha, and myself also as thy servant.
Yea, this is indeed that great unborn Self!

This is that great birthless Self - undecaying, undying, immortal, fearless

Spirit. (That is the true light which lighteth every man that cometh into the
world)

Spirit is indeed fearless. Only he who knows himself becomes fearless
Spirit.
(We may know this Self even here, but without this knowledge there is
great destruction.)