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Book Code: ES272
Paperback:
xiv+166 pages
ISBN:  NA
Book Dimensions: 7.25 x 5.0 x 0.35 inches
Shipping Weight: 150 grams

ESSENCE OF
PRINCIPAL UPANISHADS

by Swami Sivananda

Table of Contents

Publishers’ Note v

Govindopanishad

vi
   

CHAPTER ONE
ISAVASYA UPANISHAD

 
Glory of the Upanishads 3
Nature of the Atman 4
Bases of Brahma-jnana 6
   

CHAPTER TWO
KENOPANISHAD

 
The Indwelling Power 8
Intuitive Realisation of Truth 10
The Self and the Mind 12
Truth Transcendental 14
Liberation at Hand 16
Moral of the Yaksha-upakhyana 17
   

CHAPTER THREE
KATHOPANISHAD

 
The Pleasant vs. the Good 19
Marks of Delusion 21
The Glory of Brahma-vidya 22
Upanishadic Sadhana 24
Pranava 25
The Nature of the Supreme Self 26
Who Gets Atma-jnana 28
Metaphysics of Man 28
Importance of Self-control 29
The Inner Order of Priority 31
The Inward Path of Yoga 33
Philosophy of Sense-hankering 36
Beyond Fear and Grief 38
Unity of Brahman, Man and World 39
Mind-culture for Self-knowledge 40
The Inner Ruler 42
Omnipresence of Self Clarified 46
The Tree of Samsara 49
Realise the Self Now 51
The Supreme State 52
Scriptures and Guru 53
The Two Eyes of a Sadhaka 54
Renunciation: The Prerequisite 55
Knowledge of Nadis 56
   

CHAPTER FOUR
PRASNOPANISHAD

 
Introduction 58
Preparation of the Vessel 60
Life and Matter 60
The Glorious Sun 62
Prana: Greater Than Senses 64
Prana: The Prime Mover 65
Prayer to Prana 65
The Mystery of Life 66

Functions of Prana

67
Dream and Deep Sleep 68
The Transcendent Experience 70
Glory of Meditation on Om 71
The Indwelling Presence 73
Fundamentals of Sankhya Philosophy 74
   

CHAPTER FIVE
MUNDAKOPANISHAD

 
Introduction 76
Knowledge of the Divine Ground 76
The Origin of Things 79
An Insight into Karma 80
To the Imperishable 82
The One Becomes Many 83
The Spiritual Hero’s Target 85
Realisation and After 86
Jiva and Isvara 88
Auxiliaries to Wisdom 89

The Final Freedom

91
   

CHAPTER SIX
MANDUKYOPANISHAD

 
What Is Om? 95
Four Aspects of the Self 96
Macrocosm and Microcosm 97

The Dreamer

98
   

CHAPTER SEVEN
TAITTIRIYA UPANISHAD

 
Introduction 100

SIKSHA VALLI

 

The Exhortation

102

BRAHMANANDA-VALLI

 
The Human Being’s Five Sheaths 104
Origin of Creation 106
Gradation of Bliss 107
   

BHRIGU-VALLI

 
Injunctions Regarding Food 111
Eighth Anuvaka 112
Meditation on Brahman 113
   

CHAPTER EIGHT
AITAREYOPANISHAD

 
Introduction 115
The Story of Creation 116
The Story of Birth 119
Rishi Vamadeva 120
Consciousness Is Brahman 120
   

CHAPTER NINE
CHHANDOGYA UPANISHAD

 
Unitary Origin of Phenomena 122
The Tri-colour Analysis 123
Tat Tvam Asi 124
Steps to Infinite Bliss 126
The Three States and Beyond 132
   

CHAPTER TEN
BRIHADARANYAKA UPANISHAD

 
Yajnavalkya-Maitreyi Samvada 135
The Inner Ruler 137
The Indestructible Being 137
The Guiding Light 139
Waking and Dreaming 141
Deep Sleep 141
The Phenomenon of Death 142
Da, Da, Da 145
   

CHAPTER ELEVEN
SVETASVATARA UPANISHAD

 
The Ultimate Cause 146
The Divine Wheel 147
God, World, Man 149
The Process of Meditation 150
The Realisation 153
Prayer 156
Parable of the Two Birds 157
The Avenue of Peace 158

The Hidden Truth

159
The Path to Liberation 161

PUBLISHERS’ NOTE

The Eternal Wisdom of the Sages of India is stored up in the Upanishads. These Upanishads have been a source of great inspiration to the great philosophers, Acharyas and seekers of Truth, not only in India, but all over the world.

From time to time, the truths of the Upanishads have been re-interpreted by sages and saints, to suit the time and the spiritual evolution of the people of their generation.

Sri Swami Sivanandaji Maharaj has given not only his illuminating commentary on the Principal Upanishads, but also the highly interesting "Upanishad Drama," "Dialogues from the Upanishads," "Upanishads for Busy People" and "Ten Upanishads." This "Essence" is a valuable addition to the others.

THE DIVINE LIFE SOCIETY


GOVINDOPANISHAD

God is Sat (Truth)
God is Chit (Consciousness)
God is Ananda (Bliss)
God is Wisdom (Jnana)
God is Infinite (Anantam)
God is Prem
God is Love
Goal of Life
Is Self-realisation
Attain this
Through Japa-Kirtan
Through Meditation
Practise Ahimsa
Satyam, Brahmacharya
Cultivate Viveka, Vairagya
Develop Shat-Sampat
Have burning aspiration
Approach the Guru
With faith, devotion
Practise Sravana, Manana
Nididhyasana
Get up at 4 a.m.
Meditate regularly
Introspect daily
Analyse your mind
Understand the lurking evils
Don’t be duped
That you have attained Perfection
After a little study
Perfection is
Extremely difficult
Remove defects
By cultivation of virtues
Kill lust, anger
Pride and greed
Slander not
Harm not
Grieve not
Despair not
Nil desperandum
Fear not
Tarry not
Don’t smoke
Don’t drink
Don’t utter falsehood
Don’t utter vulgar words
Harsh words
Don’t cheat
Don’t pose
As a Jivanmukta
Jivanmukti is far away
It is a great thing
Even if you develop two virtues
In this birth
Work is worship
Nishkama-Karma
Will not bind you
Get God’s Grace
Through Upasana
Practise Yoga of Synthesis
This is Yoga for Modern Man
It is the Yoga of the Upanishads
Have self-purification
Through service, charity
Pranayama, Sadvichara
Meditate and Realise
Prajnanam Brahma
Tat Tvam Asi
Aham Brahmasmi
Ayam Atma Brahma
Consciousness is Brahman
That Thou Art
I am Brahman
This Atman is Brahman
Realise this
And roam about freely
Without fear or grief
As Jivanmukta, sage
God bless you
Govinda
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CHAPTER ONE
ISAVASYA UPANISHAD

The whole is all That. The whole is all this. The whole was born of the whole. Taking the whole from the whole, what remains is the whole.

Om Peace! Peace!! Peace!!!

Glory of the Upanishads

1. Salutations to all Brahma Vidya Gurus or the preceptors of the knowledge of Brahman.

2. Prostrations to Satchidananda Para Brahman, who is the prop, basis and source for everything.

3. The acme of wisdom of the sages is to be found in the Upanishads.

4. The Upanishads teach the philosophy of absolute unity.

5. The knowledge of the Upanishads destroys ignorance, the seed of Samsara.

6. Behind the names and forms, there dwells the Eternal, Infinite Satchidananda Brahman.

7. This world is indwelt by Para-Brahman or the Absolute.

8. Renounce all desires. Renounce egoism, selfishness and identification of self with the body (Deha-Adhyasa). Then alone will you attain Moksha or release.

9. Desire for liberation will destroy all earthly desires.

10. Perform religious rites and daily duties without expectation of fruits.

11. Do constant selfless service to humanity with Atma-Bhava, you will get purification of heart. Then alone will Atma-Jnana dawn in your heart.

12. Works will not bind you if you perform them without egoism and expectation of fruits.

Nature of the Atman

13. This Atman is motionless, but swifter than the mind; because it is all-pervading and all-full.

14. Before the mind reaches a plane, the Atman is already there, as it is all-pervading and infinite.

15. The Atman is distant and it is near. It is within all this, and also outside all this.

16. It is distant for the ignorant. It is very far for those who are immersed in worldliness. It is very near for the enquirer, for him who is equipped with purity of mind and the four means of salvation.

17. The Atman is very subtle. It is Antaratma, the inner self of all beings. It fills and covers everything. It is all-full. Hence it is within and without.

18. The Atman is the substratum or support (Adhishthana) of all beings.

19. The sage sees all beings in the Atman and the Atman in all beings.

20. He who sees the Atman as pervading everything, and everything in the Atman, does not wish to guard himself, because he has no fear from anyone.

21. A sage who has realised the Atman beholds that all objects and all beings are not distant from his own Self and that his Atman is the Atman of all.

22. The Atman is the common consciousness in all beings.

23. The Atman is the same in the king and the peasant, the saint and the sinner, the cobbler and the barber, the ant and the elephant, the tree and the stone.

24. How can that freed soul who rests in his own Atman and who has an exalted cosmic consciousness shrink from any being or object with a feeling of repulsion? How can he dislike anything? How can he hate anything?

25. Mere intellectual assent that the one Self abides in all beings will not do. Actual Self-realisation or direct perception, Aparoksha-Anubhava is indispensably requisite.

26. The knower of Brahman becomes fearless. The knower of Brahman transcends delusion and sorrow.

27. The three knots of the heart (Hridaya-granthi),—Avidya (ignorance), Kama (desire) and Karma (action) are torn asunder by the knowledge of Brahman. The knower becomes absolutely free.

28. A knower always rejoices in the bliss of the Atman. Even the heaviest sorrow cannot shake him a bit.

29. This Atman is all-pervading, bright bodiless, pure, untouched by sin or evil actions, omniscient, transcendent, self-sprung or self-existent. It is scatheless and without muscles.

30. This Atman is without the physical body, astral body and causal body.

31. The Atman is independent. It never depends on another.

32. The Atman is beyond the reach of the senses and the mind.

33. The Atman is the Mind of the mind, Ear of the ear.

34. Behind the breath, the senses and the mind, there is the supreme Brahman or the Absolute.

35. By the light of Brahman alone do the mind, the Prana and the senses function.

Bases of Brahma-jnana

36. When Karma is done without expectation of fruits, it purifies the mind and generates in the aspirant a strong desire for the final emancipation.

37. The desire to know Brahman and attain freedom from births and deaths can arise only in the person who is endowed with a pure and calm mind, who is desireless and who is disgusted with the sensual objects of this illusory world.

38. Brahman cannot be attained by mere logical discussion.

39. The Srutis say: "In order to know Brahman, let the aspirant approach, with sacrificial sticks (Samit) in hand, a preceptor who is well-versed in the Vedas and who is centred in Brahman."

40. The Srutis say: "He knows, who has studied under a preceptor."

41. Only that knowledge which is acquired by studying under a preceptor does good.

42. When one attains knowledge of Brahman, Avidya or ignorance which is the seat of bondage and the cause of Karma performed for the attainment of objects of desire, is totally destroyed.

43. The Srutis say: "There is neither sorrow nor delusion for the knower of the Self, who beholds the one Atman everywhere. He who knows the Atman goes beyond sorrow."

44. Moksha cannot be attained by Karma or knowledge combined with Karma. Jnana alone can confer Moksha. Karma purifies the mind and helps the aspirant to attain knowledge.

45. The performance of Karma will take one to the world of manes (Pitriloka); but it cannot make one immortal.

46. Brahman, the only real entity, cannot be attained by any other means than the removal of ignorance through knowledge of the Self.

47. When one attains the supreme Brahman which is unborn, unchangeable, birthless, undecaying, immortal, fearless, eternal, self-luminous, all-blissful, and all-pervading,—one is freed from births and deaths.

48. Para-Brahman or the Absolute controls and guides the mind, life (Prana) and the senses.

49. Brahman is the ear of the ear, the mind of the mind, the tongue of the tongue, the speech of speech, the life of life, and the eye of the eye.

50. Having abandoned the sense of I-ness in these, and rising above sense-life, the wise becomes immortal.

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Last Updated: Monday, 06-Dec-2010 18:32:48 EST
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