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Tat Tvam Asi (That Thou Art) Teaching from Chandogya Upanishad

Chandogya Upanishad - Text, Slokas, Translation, Summary, Quotes, Tat Tvam Asi - Upanishads in English, Upanishads Quotes, Upanishads PDF, Upanishads in Telugu, Upanishads in Tamil, Upanishads in Sanskrit, Isavasya, Mundaka, Mandukya, Katha, Kena, Aiterey Hindu Spiritual Articles and Videos
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The pill is classified as a prescription medicine and hence it needs to be used exactly as it was specified by the doctor.</p>1.&nbsp;&nbsp; Om. There once lived Svetaketu the grandson of Aruna. To him&nbsp; his father said: "Svetaketu, lead the life of a brahmacharin; for&nbsp; there is none belonging to our family, my dear, who, not having&nbsp; studied the Vedas, is a brahmin only by birth."&nbsp; <br _moz_dirty=""><br _moz_dirty="">2—3.&nbsp;&nbsp; Svetaketu went to his teacher’s house when he was twelve&nbsp; years old and studied the Vedas till he was twenty—four. Then&nbsp; he returned to his father, serious, considering himself well read&nbsp; and arrogant.&nbsp; His father said to him: "Svetaketu, since you are now so&nbsp; serious, think yourself well read and are so arrogant, have you,&nbsp; my dear, ever asked for that instruction by which one hears&nbsp; what cannot be heard, by which one perceives what cannot be&nbsp; perceived, by which one knows what cannot be known?"&nbsp; Svetaketu asked: "What is that instruction, venerable Sir?"&nbsp; <br _moz_dirty=""><br _moz_dirty="">4—6.&nbsp;&nbsp; "Just as, my dear, by one clod of clay all that is made of clay is&nbsp; known, the modification being only a name, arising from&nbsp; speech, while the truth is that all is clay;&nbsp; "Just as, my dear, by one nugget of gold all that is made of gold&nbsp; is known, the modification being only a name, arising from&nbsp; speech, while the truth is that all is gold;&nbsp; "And just as, my dear, by one pair of nail—scissors all that is&nbsp; made of iron is known, the modification being only a name,&nbsp; arising from speech, while the truth is that all is iron—even so,&nbsp; my dear, is that instruction." <br _moz_dirty=""><br _moz_dirty="">7.&nbsp;&nbsp; "Surely those venerable men did not know that. For if they had&nbsp; known it, why should they not have told it to me? Therefore do&nbsp; you, venerable Sir, tell me about it."&nbsp; "So be it, my dear," said the father.&nbsp; <br _moz_dirty=""><br _moz_dirty=""><span _moz_dirty="" style="font-weight: bold;">Chapter II — Brahman: the Cause of the Universe </span><br _moz_dirty=""><br _moz_dirty="">1.&nbsp;&nbsp; "In the beginning, my dear, this universe was Being (Sat) alone,&nbsp; one only without a second. Some say that in the beginning this&nbsp; was non—being (asat) alone, one only without a second; and&nbsp; from that non—being, being was born." <br _moz_dirty=""><br _moz_dirty="">2.&nbsp;&nbsp; Aruni said: "But how, indeed, could it be thus, my dear? How&nbsp; could Being be born from non—being? No, my dear, it was&nbsp; Being alone that existed in the beginning, one only without a&nbsp; second. <br _moz_dirty=""><br _moz_dirty="">3.&nbsp;&nbsp; "It (Being, or Brahman) thought: ‘May I be many; may I grow&nbsp; forth.’ It created fire. That fire thought: ‘May I be many; may I&nbsp; grow forth.’ It created water. That is why, whenever a person is&nbsp; hot and perspires, water is produced from fire (heat) alone. <br _moz_dirty=""><br _moz_dirty="">4.&nbsp;&nbsp; "That water thought: ‘May I be many; may I grow forth.’ It&nbsp; created food (i.e. earth). That is why, whenever it rains&nbsp; anywhere, abundant food is produced. From water alone is&nbsp; edible food produced.&nbsp; <br _moz_dirty=""><br _moz_dirty=""><span _moz_dirty="" style="font-weight: bold;">Chapter III — The Threefold Development </span><br _moz_dirty=""><br _moz_dirty="">1.&nbsp;&nbsp; "Of all these living beings, there are only three origins: those&nbsp; born from an egg, those born from a living being and those&nbsp; born from a sprout. <br _moz_dirty=""><br _moz_dirty="">2.&nbsp;&nbsp; "That Deity thought: ‘Let Me now enter into those three deities&nbsp; by means of this living self and let Me then develop names and&nbsp; forms.’ <br _moz_dirty=""><br _moz_dirty="">3.&nbsp;&nbsp; "That Deity, having thought: ‘Let Me make each of these three&nbsp; tripartite,’ entered into these three deities by means of the&nbsp; living self and developed names and forms. <br _moz_dirty=""><br _moz_dirty="">4.&nbsp;&nbsp; "It made each of these tripartite; and how these three deities&nbsp; became, each of them, tripartite, that learn from me now, my&nbsp; dear.&nbsp; <br _moz_dirty=""><br _moz_dirty=""><span _moz_dirty="" style="font-weight: bold;">Chapter IV — The Threefold Development further&nbsp; explained </span><br _moz_dirty=""><br _moz_dirty="">1.&nbsp;&nbsp; "The red colour of gross fire is the colour of the original fire;&nbsp; the white colour of gross fire is the colour of the original water;&nbsp; the black colour of gross fire is the colour of the original earth.&nbsp; Thus vanishes from fire what is commonly called fire, the&nbsp; modification being only a name, arising from speech, while the&nbsp; three colours (forms) alone are true. <br _moz_dirty=""><br _moz_dirty="">2.&nbsp;&nbsp; "The red colour of the sun is the colour of fire, the white the&nbsp; colour of water, the black the colour of earth. Thus vanishes&nbsp; from the sun what is commonly called the sun, the modification&nbsp; being only a name, arising from speech, while the three colours&nbsp; alone are true. <br _moz_dirty=""><br _moz_dirty="">3.&nbsp;&nbsp; "The red colour of the moon is the colour of fire, the white the&nbsp; colour of water, the black the colour of earth. Thus vanishes&nbsp; from the moon what is commonly called the moon, the&nbsp; modification being only a name, arising from speech, while the&nbsp; three colours alone are true. <br _moz_dirty=""><br _moz_dirty="">4.&nbsp;&nbsp; "The red colour of lightning is the colour of fire, the white the&nbsp; colour of water, the black the colour of earth. Thus vanishes&nbsp; from lightning what is commonly called lighting, the&nbsp; modification being only a name, arising from speech, while the&nbsp; three colours alone are true. <br _moz_dirty=""><br _moz_dirty="">5.&nbsp;&nbsp; "It was just through this knowledge that the great householders&nbsp; and great Vedic scholars of olden times declared: ‘No one can&nbsp; now mention to us anything which we have not heard, thought&nbsp; of, or known.’ They knew all from these three forms.&nbsp; <br _moz_dirty=""><br _moz_dirty="">6—7.&nbsp;&nbsp; "Whatever, appeared red they knew to be the colour of fire;&nbsp; whatever appeared white they knew to be the colour of water;&nbsp; whatever appeared black they knew to be the colour of earth.&nbsp; "Whatever appeared to be unknown they knew to be the&nbsp; combination of these three deities (i.e. colours). Now learn&nbsp; from me, my dear, how these three deities, when they reach&nbsp; man, become each of them tripartite.&nbsp; <br _moz_dirty=""><br _moz_dirty=""><span _moz_dirty="" style="font-weight: bold;">Chapter V — The Threefold Nature of Food </span><br _moz_dirty=""><br _moz_dirty="">1.&nbsp;&nbsp; "Food when eaten becomes threefold. What is coarsest in it&nbsp; becomes faeces, what is medium becomes flesh and what is&nbsp; subtlest becomes mind. <br _moz_dirty=""><br _moz_dirty="">2.&nbsp;&nbsp; "Water when drunk becomes threefold. What is coarsest in it&nbsp; becomes urine, what is medium becomes blood and what is&nbsp; subtlest becomes prana. <br _moz_dirty=""><br _moz_dirty="">3.&nbsp;&nbsp; "Fire when eaten becomes threefold. What is coarsest in it&nbsp; becomes bone, what is medium becomes marrow and what is&nbsp; subtlest becomes speech. <br _moz_dirty=""><br _moz_dirty="">4.&nbsp;&nbsp; "The mind, my dear, consists of food, the prana of water and&nbsp; speech of heat."&nbsp; "Please, venerable Sir, instruct me further."&nbsp; "So be it, my dear"&nbsp; <br _moz_dirty=""><br _moz_dirty=""><span _moz_dirty="" style="font-weight: bold;">Chapter VI — The Physical Nature of the Mind, the Prana&nbsp; and Speech </span><br _moz_dirty=""><br _moz_dirty="">1.&nbsp;&nbsp; "That, my dear, which is the subtlest part of curds rises, when&nbsp; they are churned and becomes butter. <br _moz_dirty=""><br _moz_dirty="">2.&nbsp;&nbsp; "In the same manner, my dear, that which is the subtlest part of&nbsp; the food that is eaten rises and becomes mind. <br _moz_dirty=""><br _moz_dirty="">3.&nbsp;&nbsp; "The subtlest part of the water that is drunk rises and becomes&nbsp; prana. <br _moz_dirty=""><br _moz_dirty="">4.&nbsp;&nbsp; "The subtlest part of the fire that is eaten rises and becomes&nbsp; speech. <br _moz_dirty=""><br _moz_dirty="">5.&nbsp;&nbsp; "Thus, my dear, the mind consists of food, the prana consists of&nbsp; water and speech consists of fire."&nbsp; "Please, venerable Sir, instruct me further."&nbsp; "So be it, my dear"&nbsp; <br _moz_dirty=""><br _moz_dirty=""><span _moz_dirty="" style="font-weight: bold;">Chapter VII — How the Mind consists of Food </span><br _moz_dirty=""><br _moz_dirty="">1.&nbsp;&nbsp; "A person, my dear, consists of sixteen parts. Do not eat any&nbsp; food for fifteen days, but drink as much water as you like.&nbsp; Since the prana consists of water, it will not be cut off if you&nbsp; drink water." <br _moz_dirty=""><br _moz_dirty="">2.&nbsp;&nbsp; Svetaketu did not eat any food for fifteen days. Then he came&nbsp; to his father and said: "What, Sir, shall I recite?"&nbsp; His father said: "The Rik, Yagus and Saman verses."&nbsp; He replied: "They do not occur to me, Sir." <br _moz_dirty=""><br _moz_dirty="">3.&nbsp;&nbsp; His father said to him: "Just as, my dear, of a great blazing fire&nbsp; a single coal, the size of a firefly, may be left, which would not&nbsp; burn much more than that, even so, my dear, of your sixteen&nbsp; parts only one part is left; and therefore with that one part you&nbsp; do not remember the Vedas. Now go and eat and you will&nbsp; understand me." <br _moz_dirty=""><br _moz_dirty="">4.&nbsp;&nbsp; Svetaketu ate and approached his father. Then whatever his&nbsp; father asked him, he showed that he knew it.&nbsp; <br _moz_dirty=""><br _moz_dirty="">5—6.&nbsp;&nbsp; Then his father said to him: "Just as, my dear, of a great lighted&nbsp; fire a single coal the size of a firefly, if left, may be made to&nbsp; blaze up again by adding grass to it and will thus burn much&nbsp; more,&nbsp; "Even so, my dear; of your sixteen parts only one part was left&nbsp; and that, when strengthened by food, blazed up. With it you&nbsp; now remember the Vedas. Therefore, my dear, the mind&nbsp; consists of food, the prana consists of water and speech consists&nbsp; of fire."&nbsp; After that he understood what his father said, yea, he&nbsp; understood it.&nbsp; <br _moz_dirty=""><br _moz_dirty=""><span _moz_dirty="" style="font-weight: bold;">Chapter VIII — Concerning Sleep, Hunger, Thirst and&nbsp; Death </span><br _moz_dirty=""><br _moz_dirty="">1.&nbsp;&nbsp; Uddalaka the son of Aruna said to his son Svetaketu: "Learn&nbsp; from me, my dear, the true nature of sleep. When a person has&nbsp; entered into deep sleep, as it is called, then, my dear, he&nbsp; becomes united with Pure Being (Sat), he has gone to his own&nbsp; Self. That is why they say he is in deep sleep (svapiti); it is&nbsp; because he has gone (apita) to his own (svam). <br _moz_dirty=""><br _moz_dirty="">2.&nbsp;&nbsp; "Just as a bird tied by a string to the hand of the bird—catcher&nbsp; first flies in every direction and then finding no rest anywhere,&nbsp; settles down at the place where it is bound, so also the mind&nbsp; (i.e. the individual soul reflected in the mind), my dear, after&nbsp; flying in every direction and finding no rest anywhere, settles&nbsp; down in the Prana (i.e. Pure Being); for the mind (the&nbsp; individual soul) is fastened to the Prana (Pure Being). <br _moz_dirty=""><br _moz_dirty="">3.&nbsp;&nbsp; "Learn from me, my dear, what hunger and thirst are. When a&nbsp; man is hungry, as they say, it is water that has led (i.e. carried&nbsp; away) what was eaten. Therefore, just as they speak of a leader&nbsp; of cows, a leader of horses, a leader of men, so do they speak of&nbsp; water as the leader of food. So, my dear, know this offshoot&nbsp; (i.e. the body) to have sprung forth from a cause, for it cannot&nbsp; be without a root. <br _moz_dirty=""><br _moz_dirty="">4.&nbsp;&nbsp; "And where could its root be except in food (earth)? And in the&nbsp; same way, my dear, as food too is an offshoot, seek for water as&nbsp; its root. And as water too, my dear, is an offshoot, seek for fire&nbsp; as its root. And as fire too, my dear, is an offshoot, seek for&nbsp; Being (Sat) as its root. Yes, all these creatures, my dear, have&nbsp; their root in Being, they dwell in Being, they finally rest in&nbsp; Being. <br _moz_dirty=""><br _moz_dirty="">5.&nbsp;&nbsp; "When a man is said to be thirsty, it is fire that has led (i.e.&nbsp; carried away) what was drunk by him. Therefore as they speak&nbsp; of a leader of cows, a leader of horses, a leader of men, so do&nbsp; they speak of fire as the leader of water. So, my dear, know this&nbsp; offshoot (the body) to have sprung forth from a cause, for it&nbsp; cannot be without a root. <br _moz_dirty=""><br _moz_dirty="">6.&nbsp;&nbsp; "And where could its root be except in water? And in the same&nbsp; way, my dear, as water is an offshoot, seek for fire as its root.&nbsp; And as fire too, my dear, is an offshoot, seek for Being as its&nbsp; root. Yes, my dear, all these creatures have their root in Being,&nbsp; they dwell in Being, they finally rest in Being.&nbsp; "And how these three deities (fire, water and earth), on&nbsp; reaching a human being, become each of them tripartite has&nbsp; already been said. When a person departs hence, his speech&nbsp; merges in his mind, his mind in his prana, his prana in heat&nbsp; (fire) and the heat in the Highest Being. <br _moz_dirty=""><br _moz_dirty="">7.&nbsp;&nbsp; "<span _moz_dirty="" style="font-weight: bold;">Now, that which is the subtle essence—in it all that exists has&nbsp; its self. That is the True. That is the Self. That thou art,&nbsp; Svetaketu.</span>"&nbsp; "Please, venerable Sir, give me further instruction," said the&nbsp; son.&nbsp; "So be it, my dear," the father replied.&nbsp; <br _moz_dirty=""><br _moz_dirty=""><span _moz_dirty="" style="font-weight: bold;">Chapter IX — The Absence of Individuality in Deep Sleep&nbsp; </span><br _moz_dirty=""><br _moz_dirty="">1—2.&nbsp;&nbsp; "As bees, my dear, make honey by collecting the juices of trees&nbsp; located at different places and reduce them to one form,&nbsp; "And as these juices have no discrimination so as to be able to&nbsp; say: ‘I am the juice of this tree,’ or ‘I am the juice of that&nbsp; tree’—even so, indeed, my dear, all these creatures, though&nbsp; they reach Pure Being, do not know that they have reached&nbsp; Pure Being. <br _moz_dirty=""><br _moz_dirty="">3.&nbsp;&nbsp; "Whatever these creatures are, here in this world—a tiger, a&nbsp; lion, a wolf, a boar, a worm, a fly, a gnat, or a mosquito—that&nbsp; they become again. <br _moz_dirty=""><br _moz_dirty="">4.&nbsp;&nbsp; "<span _moz_dirty="" style="font-weight: bold;">Now, that which is the subtle essence—in it all that exists has&nbsp; its self. That is the True. That is the Self. That thou art,&nbsp; Svetaketu.</span>"&nbsp; "Please, venerable Sir, give me further instruction," said the&nbsp; son.&nbsp; "So be it, my dear," the father replied.&nbsp; <br _moz_dirty=""><br _moz_dirty=""><span _moz_dirty="" style="font-weight: bold;">Chapter X — The Absence of Particularized Consciousness&nbsp; in Deep Sleep&nbsp; </span><br _moz_dirty=""><br _moz_dirty="">1—2.&nbsp;&nbsp; "These rivers, my dear, flow—the eastern toward the east and&nbsp; the western toward the west. They arise from the sea and flow&nbsp; into the sea. Just as these rivers, while they are in the sea, do&nbsp; not know: ‘I am this river’ or ‘I am that river,’&nbsp; "Even so, my dear, all these creatures, even though they have&nbsp; come from Pure Being, do not know that they have come from&nbsp; Pure Being. Whatever these creatures are, here in this world—a&nbsp; tiger, a lion, a wolf a boar, a worm, a fly, a gnat, or a mosquito,&nbsp; that they become again. <br _moz_dirty=""><br _moz_dirty="">3.&nbsp;&nbsp; "<span _moz_dirty="" style="font-weight: bold;">Now, that which is the subtle essence—in it all that exists has&nbsp; its self. That is the True. That is the Self. That thou art,&nbsp; Svetaketu.</span>"&nbsp; "Please, venerable Sir, give me further instruction," said the&nbsp; son.&nbsp; "So be it, my dear," the father replied.&nbsp; <br _moz_dirty=""><br _moz_dirty=""><span _moz_dirty="" style="font-weight: bold;">Chapter XI — The Indestructibility of the Jiva </span><br _moz_dirty="" style="font-weight: bold;"><br _moz_dirty="">1.&nbsp;&nbsp; "If, my dear, someone were to strike at the root of this large&nbsp; tree here, it would bleed but live. If he were to strike at the&nbsp; middle, it would bleed but live. If he were to strike at the top, it&nbsp; would bleed but live. Pervaded by the living self, that tree&nbsp; stands firm, drinking in again and again its nourishment and&nbsp; rejoicing. <br _moz_dirty=""><br _moz_dirty="">2.&nbsp;&nbsp; "But if the life (i.e. living self) leaves one of its branches, that&nbsp; branch withers; if it leaves a second, that branch withers; if it&nbsp; leaves a third, that branch withers. If it leaves the whole tree,&nbsp; the whole three withers. <br _moz_dirty=""><br _moz_dirty="">3.&nbsp;&nbsp; "In exactly the same manner, my dear," said he, "know this:&nbsp; This body dies, bereft of the living self; but the living self dies&nbsp; not.&nbsp; "<span _moz_dirty="" style="font-weight: bold;">Now, that which is the subtle essence—in it all that exists has&nbsp; its self. That is the True. That is the Self. That thou art,&nbsp; Svetaketu.</span>"&nbsp; "Please, venerable Sir, give me further instruction," said the&nbsp; son.&nbsp; "So be it, my dear," the father replied.&nbsp; <br _moz_dirty=""><br _moz_dirty=""><span _moz_dirty="" style="font-weight: bold;">Chapter XII — The Birth of the Gross from the Subtle </span><br _moz_dirty=""><br _moz_dirty="">1.&nbsp;&nbsp; "Bring me a fruit of that nyagrodha (banyan) tree."&nbsp; "Here it is’ venerable Sir." "Break it."&nbsp; "It is broken, venerable Sir."&nbsp; "What do you see there?"&nbsp; "These seeds, exceedingly small,&nbsp; "Break one of these, my son."&nbsp; "It is broken, venerable Sir."&nbsp; "What do you see there?"&nbsp; "Nothing at all, venerable Sir." <br _moz_dirty=""><br _moz_dirty="">2.&nbsp;&nbsp; The father said: "That subtle essence, my dear, which you do&nbsp; not perceive there—from that very essence this great nyagrodha&nbsp; arises.&nbsp; Believe me, my dear. <br _moz_dirty=""><br _moz_dirty="">3.&nbsp;&nbsp; "<span _moz_dirty="" style="font-weight: bold;">Now, that which is the subtle essence—in it all that exists has&nbsp; its self. That is the True. That is the Self. That thou art,&nbsp; Svetaketu.</span>"&nbsp; "Please, venerable Sir, give me further instruction," said the&nbsp; son.&nbsp; "So be it, my dear," the father replied.&nbsp; <br _moz_dirty=""><br _moz_dirty=""><span _moz_dirty="" style="font-weight: bold;">Chapter XIII — The Invisibility of an Existent Object </span><br _moz_dirty=""><br _moz_dirty="">1.&nbsp;&nbsp; "Place this salt in water and then come to me in the morning."&nbsp; The son did as he was told.&nbsp; The father said to him: "My son, bring me the salt which you&nbsp; placed in the water last night."&nbsp; Looking for it, the son did not find it, for it was completely&nbsp; dissolved. <br _moz_dirty=""><br _moz_dirty="">2.&nbsp;&nbsp; The father said: "My son, take a sip of water from the surface.&nbsp; How is it?"&nbsp; "It is salt."&nbsp; "Take a sip from the middle. How is it?"&nbsp; "It is salt."&nbsp; "Take a sip from the bottom. How is it?"&nbsp; "It is salt."&nbsp; "Throw it away and come to me."&nbsp; The son did as he was told, saying: "The salt was there all the&nbsp; time."&nbsp; Then the father said: "Here also, my dear, in this body you do&nbsp; not perceive Sat (Being); but It is indeed there." <br _moz_dirty=""><br _moz_dirty="">3.&nbsp;&nbsp; "<span _moz_dirty="" style="font-weight: bold;">Now, that which is the subtle essence—in it all that exists has&nbsp; its self. That is the True. That is the Self That thou art,&nbsp; Svetaketu</span>."&nbsp; "Please, venerable Sir, give me further instruction," said the&nbsp; son.&nbsp; "So be it, my dear," the father replied.&nbsp; <br _moz_dirty=""><br _moz_dirty=""><span _moz_dirty="" style="font-weight: bold;">Chapter XIV — The Means of Self—Knowledge </span><br _moz_dirty=""><br _moz_dirty="">1.&nbsp;&nbsp; "Just as someone, my dear, might lead a person, with his eyes&nbsp; covered, away from the country of the Gandharas and leave&nbsp; him in a place where there were no human beings; and just as&nbsp; that person would turn toward the east, or the north, or the&nbsp; south, or the west, shouting: ‘I have been brought here with my&nbsp; eyes covered, I have been left here with my eyes covered!’ <br _moz_dirty=""><br _moz_dirty="">2.&nbsp;&nbsp; "And as thereupon someone might loosen the covering and say&nbsp; to him: ‘Gandhara is in that direction; go that way’; and as&nbsp; thereupon, having been informed and being capable of&nbsp; judgement, he would, by asking his way from one village to&nbsp; another, arrive at last at Gandhara—in exactly the same manner&nbsp; does a man who has found a teacher to instruct him obtain the&nbsp; true knowledge. For him there is delay only so long as he is not&nbsp; liberated from the body; then he reaches perfection. <br _moz_dirty=""><br _moz_dirty="">3.&nbsp;&nbsp; "<span _moz_dirty="" style="font-weight: bold;">Now, that which is the subtle essence—in it all that exists has&nbsp; its self. That is the True. That is the Self That thou art,&nbsp; Svetaketu.</span>"&nbsp; "Please, venerable Sir, give me further instruction," said the&nbsp; son.&nbsp; "So be it, my dear," the father replied.&nbsp; <br _moz_dirty=""><br _moz_dirty=""><span _moz_dirty="" style="font-weight: bold;">Chapter XV — Ultimate Liberation </span><br _moz_dirty=""><br _moz_dirty="">1.&nbsp;&nbsp; "Around a dying person afflicted with illness, my dear, his&nbsp; relatives gather and ask: ‘Do you know me? Do you know me?’&nbsp; He knows them as long as his speech is not merged in his mind,&nbsp; his mind in his prana (breath), his prana in heat (fire) and the&nbsp; heat in the Highest Deity. <br _moz_dirty=""><br _moz_dirty="">2.&nbsp;&nbsp; "But when his speech is merged in his mind, his mind in his&nbsp; prana, his prana in heat and the heat in the Highest Deity, then&nbsp; he does not know them. <br _moz_dirty=""><br _moz_dirty="">3.&nbsp;&nbsp; "<span _moz_dirty="" style="font-weight: bold;">Now, that which is the subtle essence—in it all that exists has&nbsp; its self. That is the True. That is the Self. That thou art,&nbsp; Svetaketu.</span>"&nbsp; "Please, venerable Sir, give me further instruction," said the son&nbsp; "So be it, my dear;" the father replied.&nbsp; <br _moz_dirty=""><br _moz_dirty=""><span _moz_dirty="" style="font-weight: bold;">Chapter XVI — Liberation for the Knower of Brahman </span><br _moz_dirty=""><br _moz_dirty="">1.&nbsp;&nbsp; "My dear, they (i.e. the police) bring a man whom they have&nbsp; seized by the hand and say: ‘He has taken something, he has&nbsp; committed a theft.’ When he denies it, they say: ‘Heat the axe&nbsp; for him.’ If he has committed the theft but denies it, then he&nbsp; makes himself a liar. Being false—minded, he covers himself&nbsp; with falsehood, grasps the heated axe and is burnt. Then he is&nbsp; killed. <br _moz_dirty=""><br _moz_dirty="">2.&nbsp;&nbsp; "But if he did not commit the theft, then he makes himself what&nbsp; he really is. Being true—minded, he covers himself with truth,&nbsp; grasps the heated axe and is not burnt. He is released. <br _moz_dirty=""><br _moz_dirty="">3.&nbsp;&nbsp; <span _moz_dirty="" style="font-weight: bold;">"As that truthful man is not burnt so also one who has known&nbsp; Sat is not born again. Thus in That (Sat) all that exists has its&nbsp; self. That is the True. That is the Self. That thou art,&nbsp; Svetaketu."&nbsp;</span>&nbsp; <br><br><br><br></span></font> <div> <div><font face="Courier New"><span style="font-size: 12px;"></span></font></div></div><br><br><br><br><br>
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