ADHYATMA UPANISHAD PDF

Adhyatma Upanishad - Translated by: Dr. That Brahman is infinite, and this universe is infinite. The infinite proceeds from the infinite. Then taking the infinitude of the infinite universe , It remains as the infinite Brahman alone.

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Adhyatma Upanishad - Translated by: Dr. That Brahman is infinite, and this universe is infinite. The infinite proceeds from the infinite.

Then taking the infinitude of the infinite universe , It remains as the infinite Brahman alone. Let there be Peace in me! Let there be Peace in my environment! Let there be Peace in the forces that act on me!

In the cave of the body is eternally set the one unborn. The earth is His body. Though moving within the earth, the earth knows Him not. The eater is His body. Though moving within the water, the water knows Him not.

The fire is His body. Though moving within the fire, the fire knows Him not. The air is His body. Though moving within the air, the air knows Him not. The ether is His body. Though moving within the ether, the ether knows Him not. The mind is His body. Though moving within the mind, the mind knows Him not.

The intellect is His body. Though moving within the intellect, the intellect knows Him not. The ego is His body.

Though moving within the ego, the ego knows Him not. The mind-stuff is His body. Though moving within the mind-stuff, the mind-stuff knows Him not. The unmanifest is His body.

Though moving within the unmanifest, the unmanifest knows Him not. The imperishable is His body. Though moving within the imperishable, the imperishable knows Him not. The Death is His body. Though moving within Death, Death knows Him not. He, then, is the inner-self of all beings, sinless, heaven-born, luminous, the sole Narayana.

Through devotion to Brahman, the wise man should repudiate it. Rejecting conformity with the world, the body, and the Shastras, remove superimposition on the Self. The mind of the Yogin perishes as he stays without intermission in the Self alone, knowing, through reasoning, Shruti, and experience, that one is the Self of all beings. Without granting for a moment even a toe-hold for sleep, gossip, verbal exchanges, etc. Casting the body far aside, the offspring of parental exudations, as its status is no better than that of an outcast, and becoming Brahman, seek fulfilment.

Dissolve the self in the supreme Self as the pot-space is dissolved in infinite space; then, as the Infinite be silent for ever, O sage! Having become the self-luminous Substratum, as Being, reject both the macrocosm and the microcosm which are but abodes of impurities.

Locating the body-bound I-sense in the ever-blissful spiritual Self, renounce the subtle body; eternally be the Absolute. The destruction of actions leads to that of thought; thence results the dwindling of innate impulses to act. The obliteration of innate impulses is liberation; it is held to be freedom in life. At all places and by all means, perceiving everything as Spirit, one achieves the dissolution of innate impulses as it strengthens the attitude of universal good will.

Just as a pulled-up water-reed stays not still, even for a moment, so does Maya ceaselessly envelop even a wise man if he averts his face from the Truth.

Whosoever wins absoluteness while alive continues to be absolute even after death. Rooted in concentration, O sinless one, remain steadfast. With the vision of the non-dual Self through unwavering concentration comes the dissolution without residue of the knots of ignorance in the heart.

All things from Brahma down to clumps of grass are nothing but unreal adjuncts. The world is a postulation, as good as non-existent, in the one Reality that is immutable, formless, unqualified; whence is difference? In the one Reality devoid of distinctions like the percipient, perception, and the perceived, and of all sufferings, in the absolutely full, spiritual, Self, like unto the ocean at the time of cosmic dissolution, whence is difference?

Darkness implicit in It as in light is the cause of delusion. Whence is difference in the supreme non-dual and unqualified Reality? In this uniform and supreme Reality, how can the agent of differences dwell?

In deep sleep that is nothing but bliss who has perceived difference? This perception of difference is rooted in the mind of the percipient ; there is none of it in the absence of the mind.

Therefore, concentrate the mind on the supreme Self as the subject. Of detachment the fruit is knowledge: of knowledge the fruit is withdrawal. Experience of Self as bliss leads to peace; again, peace is the fruit of withdrawal. Without the consequent states, the precedent ones are fruitless, indeed. Cessation is supreme satisfaction; matchless bliss is spontaneous.

The expressed sense of the word tat God has Maya for His adjunct; He is the world-cause. He is characterised by omniscience, etc. Only through the exclusion of Maya and avidya, the adjuncts of God and Jiva is the supreme Spirit, the impartite Being, Consciousness and Bliss, indicated.

Crores of karmans, accumulated in this beginningless transmigratory life, are dissolved by means of concentration: then pure virtue begins to flourish. The best knowers of Yoga call this concentration the cloud of virtues, since it rains the flood-waters of virtue in a thousand streams.

The non-occurrence of the impulse to enjoy, etc. The highest pitch of awareness is marked by the non-occurrence of the egoistic sense. The acme of withdrawal is marked by the non-occurrence of even the latent impulse to enjoy.

He is the ascetic of steadfast wisdom who enjoys bliss for ever; a. Whose self is merged in Brahman alone; who is immutable and quiescent. Wisdom prajna is defined as the unwavering spiritual mode whose content is the unity of Brahman and Atman purged of all adjuncts.

Whosoever possesses it wisdom without a break is liberated in life; Who, in his wisdom, perceives no difference between the subject and Brahman; who neither refers to the creator nor creation is liberated in life. Whose attitude is the same both when he is honoured by the virtuous and when he is persecuted by the wicked is liberated in life. He who has realized the truth of Brahman no longer transmigrates, as hitherto; if he does, this truth has not been realized by him; he is but an extrovert.

As long as the experience of pleasure, etc. Causal actions precede the occurrence of effects; never is this unpreceded by actions. Just as nothing clings to space, so to the sage, who knows the Self to be unattached and indifferent, future actions cling not in the least degree. Just as space is unaffected by the smell of liquor though it touches the pot containing the liquor , so is Self unaffected by the attributes of Its adjuncts.

Karmans done before the dawn of knowledge perish not as a result of that knowledge; they must produce their proper effect even as an arrow shot to hit a target stops not before hitting it. The arrow discharged to hit what was taken for a tiger stops not, though, alter, the target is known to be a cow; the target is hit with full force. The treatment of the body as Self is improper; therefore reject the notion of operative past action.

The fabrication of operative past actions is also, indeed, a delusion due to this body. How can the superimposed be real? How can the unreal be born? How can the unborn perish? How can the unreal own operative past actions? To answer the dull-witted who doubtfully ask how this body persists if the entire effects of nescience with their cause are destroyed by knowledge, Shruti, with an outward eye, propounds the theory of operative past actions; not to suggest to the wise that the body, etc.

A total plenum, without beginning and end, measure and change. Massed being and intelligence, massed eternal bliss, undiminishing, With the sole savour of the subject, full, endless, behold all, Neither to be shunned nor seized, neither to be held nor propped; Beyond inert forces and actions, subtle, certain, unblemished; Whose essence is beyond thought, beyond mid and words; Existent, a plenitude, self-proven, pure, awake and matchless.

One only is non-dual Brahman; here is no plurality at all. To Apantaratamas was this science imparted. He imparted it to Brahma, who passed it on to Ghorangiras.

The latter gave it to Raikva and Raikva to Rama. Rama imparted it to all beings.

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