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The Taittiriya Upanishad
The Taittiriya Upanishad

The Taittiriya Upanishad

by Sri Sankaracharya

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Samata Books/Advaita


8185208115 - Year: 2007 - Pages: 1019



Sri Sankaracharya
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Author: Sri Sankaracharya
Sri Suresvaracharya/ Sri Vidyaranya
Publisher: Samata Books/Advaita
Year: 2007
Language: English
Pages: 1019
ISBN/UPC (if available): 8185208115


The human being is not what he seems to be. He is not one person but five-fold, one covering another. The outermost person has to journey within to his inmost Self and return to the surface a new being altogether, according to the Taittiriya Upanishad.

The high importance of this classical Upanishad as exclusively treating, among other things, of the five kosas (sheaths of the Self) cannot be over-emphasised. As the doctrine of the Kosas is pivotal to Vedanta on its theoretical as well as its practical side, students of the Vedanta should be thoroughly familiar with it before proceeding further in their studies. The present work fulfils the need in ample measure.

The work now presented to the public contains the orignnal Sanskrit text of the Upanishad in Devanagari with a literal translation into English both of the text and of the three commentaries-the Bhashya of Sankaracharya, the Vartika of Suresvaracharya and the Bhashya of Vidyaranya. A few notes have been extracted from Anandagiri's glosses on the Bhashya and on the Vartika; also from Vanamala, Achyuta Krishnananda Swamin's gloss on the Bhashya. The translator has added some notes of his own where they seemed most necessary.

This Volume Brings Together Three Books : Vidyaranya's Masterly Introduction to the Study of the Upanishads, the Taittiriya Upanishad, With the Three Commentaries, and the Atharvana Upanishads : Amritabindu, Kaivalya-All the Three Translated By Sri Aalladi Mahadeva Sastry the Well-Known Translator of Sankaracharya's Gita Bhashya.



Part I
Meaning of Upanishad
The Specific Theme of The Upanishad is Advaita or Non-Duality of The Self
Advaita is not revealed by Pratyaksha or Sensuous Perception
Neither is it revealed by Anumana or Empirical Inference
Nor is it Revealed in The Ritualistic Section of The Veda
The End in View is The Attainment of a Clear Knowledge of The Real Nature of The Self as One with Brahman
Thence Arise the Following Results in a Series: Cessation of Avidya
Cessation of the Heart-Ties
Cessation of All Doubts
Extinction of Karma
Abandonment of Joy and Grief
Extinction of Desire
Playing with the Self Exclusively
The Sole Occupation of Rejoicing in the Self
The Sense of Having Done All That One Has to Do
The State of Perfect Bliss
Relation of The Theosophical Section of The Veda to The Ritualistic Section is That of End and Means, The Vedic Rites Serving to Purify the Manas and to create a Craving for Knowledge
Other Theories of Their Relation
The Theory Stated and Refuted That Knowledge is Quite Unnecessary for Moksha
The Theory Stated and Refuted That Conjunction of Knowledge and Works is Necessary for Moksha
The Theory Stated and Refuted That The Ritualistic Section Conduces to Self- Realisation by Way of Forming a Flight of Steps as it Were to It
The Theory Stated and Refuted That the Ritualistic Section Conduces to Self-Realisation by Way of Bringing About Extinction of Desire
The Theory Stated and Refuted That the Ritualistic Section Conduces to Knowledge by Way of Bringing About the Effacement of Duality
The Upanishad is intended for Him Who Seeks Knowledge
It is not intended for Him Who Seeks to Engage in Works
The Theory Stated and Refuted That the Sruti Only Enjoins Acts, Such as the Contemplation of The Self, The Restraining of Manas, & C
The Theory Stated and Refuted That the Sruti Enjoins the Act of Knowing
The Theory Stated and Refuted That the Sruti Enjoins Prasankhyana or Constant Contemplation as a Means to Sakshatkara
The Upanishads Teach the Identity of Brahman and the Self
An Objection to the Authority of the Upanishad as a Source of Right Knowledge Stated and Answered
The Objection That the Doctrine of Oneness of The Self is contradicted by Sensuous Perception Etc
The Objection Answered
The Objection That the Upanishad Teaches no New Truth Answered
Brahman, the Eternal, Consciousness, Ls Apprehended by All Organs of Knowledge, Perception of Material Forms Being Only Due to Blemishes in the Organs

Sankaracharya's Introduction:
Brahmavidya the Specific Theme of the Upanishad—Doctrine of Salvation by Works Alone—No Salvation by Works Alone—No Salvation by Works Associated with Contemplation
Etymology of 'Upanishad'

Book I: Sikshavalli or Samhiti-Upanishad
The Three Divisions of the Taittiriya Upanishad—Why Samhiti-Upanishad Should Come First

Lesson 1: Invocation to God:
Devas Place Obstacles in Men's Way to Brahmavidya—A Mantra for the Removal of Those Obstacles

Lesson 2: Study of Phonetics

Lesson 3: Contemplation of Samhita:
Invocation for Fame and Lustre—Contemplation of Samhita in The Five Objects—Contemplation of Samhita, in The Worlds—Contemplation of Samhita, in The Lights—Contemplation of Samhita, in Knowledge—Contemplation of Samhita, in Progeny—Contemplation of Samhita, in The Self—Contemplation of Samhita, Enjoined for a Specific End—The Philosophy or Contemplation—The Upasaka Should be Seated When Engaged in Contemplation—No Specific Time and Place Necessary for Upasana—The Scope of Samhita Upasana—Identity of Upasana Taught in Different Upanishads—When Different Attributes Should be Gathered Together in Upasana—Two Distinct Upasanas of Samhita—Self-Contemplation and Symbolic Contemplation—No Symbol Should be Contemplated as The Self—One Mode Alone of Self-Contemplation Should be Practised—Samhita Contemplations May be Practised in Any Number—The Symbol Should be Contemplated as Brahman, not Vice Versa—Upasana Defined

Lesson 4: Prayers for Health and Wealth:
Prayer for Intellectual Vigour—Pranava, the Essence of The Vedas—Prayer for Physical and Moral Health—Prayer for Fame—Prayer for Union with The Divine—Prayer for Many Disciples—Prayer for Light and Peace

Lesson 5: Contemplation of Vyahritis:
The Three Utterances—the Fourth Utterance—Contemplation of the Utterances—Contemplation of the Utterances as the Worlds—Contemplation of the Utterances as Gods—Contemplation of the Utterances as the Vedas—Contemplation of the Utterances as Life-Breaths—Vydhritis Represent Purusha in Mis Sixteen Phases—Contemplation of the Utterances Enjoined

Lesson 6: Contemplation of Brahman:
Brahman in The Heart—The Path of Light Leading to Brahman—The State of Brahman Attained—Contemplation of Brahman Enjoined—The Fifth and Sixth Lessons Treat of One and The Same Upasana—Many are The Self-Comprehending Upasanas—One Alone of The Self-Comprehending Upasanas Should be Practised—Contemplation of Brahman as The Self—How Paramatman is 'Manoniaya," Formed of Thought—How Brahman is Full of Light—Attributes of Brahman Mentioned Elsewhere Should be Borrowed—Upasana Should be Practised Till Death—Where The Upasaka's Path of Departure Diverges—How Far The Process of Death is The Same for All—The Path of Light—The Departing Soul of The Upasaka Joins The Sun's Rays Even At Night—Even The Upasaka Dying in The Dakshinayana Has Access :O The Northern Path—The Path of Light is But One—The Vayu-Loka Precedes The Aditya-Loka—The Region of Lightning Precedes That of Varuna—The Light, Etc., are The Guiding Intelligences—The Path of Light is Common to All Upasakas of Saguna Brahman—Worshippers of Symbols Cannot Attain to Brahma-Loka—The Glory of Brahma-Loka—In Brahma-Loka The Yogin Secures Objects of Enjoyment by Mere Thought—In Brahma-Loka The Yogin Can Enjoy with or Without a Body—The Bodies of a Yogin's Creation Have Each, Soul—No Yogin Can Create The Universe as a Whole—Rhence The Yogin Attains to Videha-Kaivalya in Due Ourse

Lesson 7: Contemplation of Brahman in the Visible:
This Lesson Treats of the Contemplation of the Haranyagarbha—External Groups of the Visible—Internal Groups of the Visible—the Upasana Enjoined

Lesson 8: Contemplation of Pranava:
The Pranava-Brahman—The Pranava Extolled—Contemplation of Pranava Enjoined—the Relation between ' Om' and Brahman—The Meaning of "Om, The Udgitha"—The Leaning of "Om is Brahman"—Contemplation of The Unconditioned Brahman

Lesson 9: Upasaka's Duties:
The Works Incumbent .On An Upasaka—The Most Important of The Upasaka's Duties

Lesson 10: The Illumination:
A Mantra to be Repeated—The Purpose of The Mantra—The Mantra is An Expression of Self-Realisation—Conditions of Saintly Vision—Repetition of This Mantra Serves as a Substitute for Brahmayajna—Samsara Cut Asunder by Non-Attachment—No Obstacle Lies On The Path of The Unattached Soul—Purity of The Unattached Soul—Purity Leads to WISDOM and Immortality

Lesson 11: The Exhortation:
Works are Necessary for Wisdom—Know as Well as Learn The Veda—Duties Briefly Stated—Duties Never to be Neglected—Persons Worthy of Worship—How Far to Observe Vedic Prescription and Orthodox Custom—Conduct Towards Great Men—How to Make Gifts—How to Decide Matters of Doubt—On Intercourse with The Accused—The Peroration

Does The Highest Good Accrue From Works or From Knowledge?—The Theory That The Highest Good Accrues From Works—Works Cannot Produce Liberation—Neither Does Liberation Accrue From Works and Vidya Combined—Combination of Vidya and Works is Impossible—Knowledge Leads to Salvation Without The Aid of Works—In Working for Knowledge, The Duties of The Order are Fulfilled—Works of All Orders Conduce to Knowledge—Knowledge is Possible Even Beyond The Pale of Asramas

Lesson 12: Thanks-Giving

Book II: Anandavalli or Brahma-Valli:
A. Brahma-Vidya Expounded:
Chapter 1. The Peace-Chant:
Thanks-Giving—Prayer for Mutual Good Feeling between Master and Disciple—Master and Disciple

Chapter 2. Brahmavidya in a Nutshell:
Brahma-Vidya is The Specific Theme of This Section—The Seeker of Brahmajanana Should Renounce Works—Cessation of Avidya is The Specific End—To Speak of Brahman as One to be Reached is Only a Figure of Speech—The Primary Meaning of 'Brahman'—Brahman is Knowable—An Immediate Knowledge of Brahman Possible—Brahman Realizable Through Manas—How Revelation Helps The Realization of Brahman—Absolute Identity of Brahman and The Self—He Who Knows Brahman Becomes Brahman

Chapter 3. Knowledge and Liberation:
Knowledge is An Independent Means to The End of Man—The Student Attains Knowledge in This or in a Future Birth—Nothing is Real Except Brahman—A Peculiar Feature of The Death of The Brahmavid—To REACH Brahman is to be Rid of Separateness—Jiva is Ever Liberated—The Liberated Soul is Identical with Brahman—How Brahman is Both Conditioned and Unconditioned—Liberation is The Highest State

Chapter 4. Brahman Defined:
An Explanatory Verse—Definition of Brahman—What is a Definition—Brahman is The Real—Brahman is Consciousness—Brahman is The Infinite-Brahman is not a Non-Entity—Brahman is not a Momentary Existence—Brahman Defined Here is a Positive Entity—As One with The Self Brahman is Infinite—Brahman is The Eternal, Infinite, Independent Consciousness—Brahman is Beyond Speech—'Real,' Etc., Construed as Specifying Attributes—'Real,' Etc., Construed as Defining Attributives—'Real,' Etc., Define Brahman by Mutual Government—Brahman Defined as The Real—Brahman Defined as Consciousness—Brahman Defined as The Infinite—Other Definitions of Brahman—Brahman is Unconditioned

Chapter 5. Summum Bonum:
What it is to Know Brahman—The Avyakrita as 'The Highest Heaven.'—The Akasa of The Heart as the 'Highest Heaven'—Brahman 'Hid in The Cave' is One's Own Self—Attainment of The Supreme Bliss

Chapter 6. The Infinite and Evolution:
The Relation of The Sequel to The Foregoing—Mantra and Brahma«A—Brahman is Absolutely Infinite—Identity of Brahman and The Self—Brahman is The Material Cause of The Universe—The Three Theories of Creation—How Far The Nyaya Theory is Right—How Far The Nyaya Theory is Right—All Accounts of Evolution Contribute Only to a Knowledge of Brahman—Unreality of Evolution—Akasa—Evolution by Brahman's Will and Idea—Vayu (The Air.)—Fire—Water—Earth—Primary Elements are Only Five—Brahman is not Made Up of Matter—Evolution of Material Objects—Evolution of The Viraj and The Sutra—Akasa is not Unborn—The Air is not Unborn—Brahman Has no Birth—How Fire is Evolved From Brahman—Water is Evolved From Brahman—'Food' Means Earth—Brahman is The Essential Cause of All Evolved Things—Dissolution Occurs in The Reverse Order of Evolution—No Self-Contradiction in The Srutias to Evolution

Chapter 7. Maya and Isvara:
Maya Described—Maya is a Fact of Common Experience—Maya as Inexplicable—Maya as a Non-Entity—Maya is Rooted in The Pure Atman—Maya Tends to Make Atman The More Luminous—Maya Differentiates Atman Into Jiva and Isvara—Maya and The Universe—Maya as a Wonder-Worker—The Universe is a Maya—Various Views as to The Origin and Purpose of Creation—Orthodox Theory as to The Nature of Evolution—Isvara is The Dispenser of The Fruits of Actions—Isvara is Both The Efficient and The Material Cause of The Universe—No Self-Contradiction in The Upanishads as to The Brahma-Vada—The Upanishads Do not Support Other Doctrines of Cause

Chapter 8. On The Defensive:
Defence of The Vedic Doctrine—The Veda Versus The—Sankhya System—The Veda Versus The Yoga System—The—Veda Versus The Sankhya Reasoning—The Veda Versus Empirical Reasoning Generally—The Veda Versus Sensuous—Perception—Non-Duality in Duality, How Far Real—Isvara Untainted by Good and Evil—Duality Evolved From Non-Duality—The Theory of Transformation Maintained—Though Incorporeal, Brahman Possesses Maya—Evolution as An Act of Sport—Isvara Acquitted of Partiality and Cruelty—The Attribute less as The Material Cause

Chapter 9. On The Offensive:
The Vedanta Versus The Sankhya—The Vedanta Versus The Vaiseshika—How Far The Vaiseshika Theory Supports The Brahma-Vada—The Vaiseshika Theory of Creation Overthrown—The Vedanta Versus Buddhist—Realist—The Vedanta Versus Buddhistic Idealism—The Vedantin Versus The Arhats—The Vedanta Versus Theism—The Vedinta Versus The Pancharatra

Chapter 10. The Evil and Its Cure:
The Seed of Human Organism—The Seed Developing Into Man—The Action of ' Five Fires' in The Birth of Man—Limitation of The Self as Man by Avidya—Avidya and Its Proof—The Growth of The Subtle Body—Evolution of Manas, Etc., From Consciousness—The Self is Unborn—Review of The Past Lives Just Before Birth—The Misery of Birth and Infancy—The Misery of Youth—The Misery of Old Age—The Misery of Death and The After-Career—The Study of Kosas and Its Purpose—Samsara is Due to Avidya—Brahmavidya is Intended for Man—The Process of Imparting Brahmavidya—The One Self Differentiated Into The Ego and The Non-Ego—The Kosas, Subjective and Objective—The Relation Between The Subjective and The Objective Kosas—The Self Beyond—Contemplation of The Sheaths as Altars of Sacred Fire—The Purpose of The Contemplation of Kosas

Chapter 11. Annamaya-Kosa:
Introduction—Composition of The Annamaya-Kosa—Contemplation of The Annamaya-Kosa—A Mantra On the of The Viraj and The Annamaya—The Viraj—Contemplation of The Viraj and Its Fruits—The Viraj as The Nourisher and The Destroyer—Knowledge of The Annamaya-Kosa is a Stepping-Stone to Knowledge of Brahman

Chapter 12. Pranamaya-Kosa:
The Purpose of The Sequel—The Pranamaya-Kosa—The Effect is One with The Cause—Composition of The Pranamaya-Kosa—The Physical-Body is not The Self—Prana Has a Birth—Prana is a Distinct Principle—The Limited Size of The Principle of Prana—Contemplation of Pranamaya—Prana, The Universal Life

Chapter 13. Manomaya-Kosa:
From Pranamaya to Manomaya—Manas—Senses are Bron of The Paramatman—The Senses are Eleven in Number—The Senses Arc not All-Pervading—The Senses are Dependent On Devas—The Senses are Distinct From Prana Proper—Manas is The Chief Among The Senses—Contemplation of The Manomaya—What The Veda in Reality Is—Brahman Beyond Speech and Thought—Fearlessness, The Fruit of The Contemplation—The Outcome of The Study of The Manomaya

Chapter 14. Vijnanamaya-Kosa:
Relation Between The Manomaya and The Vijnanamaya—The Nature of The Vijnanamaya—Contemplation of The Vijnanamaya—Contemplation of Vijanaas The Hiranyagarbha—The Fruit of The Contemplation of The Hirayagarbha—How Brahmavidya is Acquired by Persons Other Than The Twice-Born—Devas Acquire Brahmavidya Through The Veda—Is Brahmavidya Accessible to The Sudras?—The Upasaka Liberated Before Death—The Outcome of The Study of The Vijnanamaya

Chapter 15. Anandamaya-Kosa:
The Nature of The Anandamaya Self—The Anandamaya is not Brahman—The Bliss of The Anandamaya-Kosa—Bliss is a Positive State—Theories of Pleasure—The Vedantin's Theory of Pleasure—Contemplation of The Anandamaya—Concentration in Brahman Attained—Brahman, The One Being—Brahman, The Innermost Self—The Anandamaya Construed as The Paramatman—The Anandamaya Construed as The Jiva—Brahman, The Sole Theme of The Upanishads—Conclusion

BOOK II: Anandavalli or Brahmavalli:
B,-Brahmavidya Explained:
Chapter 1. Questions:
The Purpose of the Sequel—Sravana and Manana—the Questions of the Disciple

Chapter 2. Brahman's Existence as Creator:
The Purpose of The Sequel—Brahman Exists—Brahman's Creative Will—Brahman is Independent of Desires—Duality is An Illusion—Brahman's Creative Thought—A Summary of The Foregoing Argument

Chapter 3. Brahman's Existence as Jiva:
Brahman Entering The Universe—No Literal Interpretation of Entering is Possible—The True Import of The Passage—A Clear Summary of The Discussion—Another Passage of The Same Import—The One Life and Its Aspects—Brahman Does not Literally Enter The Universe—Entering Means Manifestation—Brahman in Manifestation is Unaffected by Multiplicity—Brahman as The Ego is Unaffected by Pleasure and Pain—Linga-Deha is The Upadhi of Jiva

Chapter 4. The Jiva:
Jiva is not The Creator—Jiva is not Subject to Birth and Death—Jiva is not of The Creation—Jiva is The Self-Conscious Principle. Jiva is All-Pervading—Jiva is The Agent—Jiva's Agency is Illusory—Jiva is Impelled to Action by Isvara—Jiva as Distinguished From Isvara

Chapter 5. Jiva's Career After Death:
Jiva Carries to The Other Worlds The Seeds of The Future Body—Jiva Descends to Earth with Residual Karma—The Sinful Do not Reach Svarga—Jiva's Return From Svarga—The Relative Speed of Jiva When Returning—Jiva is not Born as a Plant

Chapter 6. States of Consciousness:
The Objects Seen in Svapna are Unreal—Where Jiva Lies in Sushupti—Identity of Jiva Who Sleeps and Wakes—Swoon is a Distinct State of Consciousness—Elimination of Foreign Elements from Jiva

Chapter 7. Brahman as External Objects:
Form and The Formless—The Conscious and The Unconscious—The Real and The False—The One Reality—Brahman Experienced by The Wise—The Bearing of The Present Section—Brahman The Self-Cause—Brahman, The Good Deed

Chapter 8. Brahman The Source of Joy:
Brahman the Source of The Supersensuous Pleasure—Brahman is The Source of Activity and Sensual Pleasure

Chapter 9. Who Attains Brahman?
The Purpose of The Sequel—True Knowledge Leads to Fearlessness—Brahman's Real Nature—Brahman is the ' Self—Knowledge of Duality Causes Fear—Duality is a Creature of Avidya—Brahman's Existence as The Source of Fear—The Non-Dual Self—Brahman as The Ruler of The Universe

Chapter 10. Brahman the Infinite Bliss:
The Purpose of The Sequel—Is Brahman's Bliss Inherent or Generated?—Brahman's Bliss to be Comprehended Through Sensual Pleasure—The Unit of Human Bliss—The Bliss of The Manushya-Gandharvas—The Conditions of Higher Bliss—Peace is The Essential Condition of Bliss—The Bliss of The Deva-Gandharvas—The Bliss of The Pitris—The Bliss of The Devas Born in The Ajana—The Bliss of The Karma-Devas—The Bliss of Devas Proper—The Bliss of Indra—The Bliss of Brihaspati—The Bliss of The Praja-Pati—The Bliss of The Hiranyagarbha—Freedom From Desire is The Pre-Eminent Condition of Bliss—The Supreme Bliss and Its Manifestations—The Supreme Bliss is One and Non-Dual

Chapter 11. Brahman The Self:
The Purpose of The Sequel—To Know Brahman is to Attain Him—What is Truth, Duality or Non-Duality?—Non-Duality is Truth, Because Duality is a Creature of Ignorance—Fearlessness in Moksha is Compatible Only with Ion-Duality—Duality is not Perceived by Atman in His Natural State—Fearlessness is Incompatible with Duality—Ignorance and Knowledge are not The Attributes of The Self—Attainment is Knowledge—A Summary of The Foregoing Discussion

Chapter 12. The Unconditioned Brahman:
Brahman is Beyond Speech and Thought—The Word Removes Our Ignorance of Brahman Without Denoting Him—The Doctrine of The Injunction of Brahma-Jnana Refuted—The One Self is Self-Luminous, Unconditioned, Immutable Non-Dual—Knowledge of The One Self Imparted by Revelation—No External Evidence is Necessary to Prove The Self—Knowledge of Brahman Cannot be Enjoined—The Authority of The 'Anuvadas'—The Authority of Assertive Sentences—The Scope of Injunction in The Vedanta—Wisdom Era Cates Fear—Sayana's Explanation of The Verse—Positive and Negative Definitions of Brahman—Brahman is not Denied

Chapter 13. Beyond Works:
The Enlightened One is not Afflicted by Anxiety Ah Good and Evil—The Enlightened One Derives Strength Fn Good and Evil—Conclusion of The Anandavalli—The Enlightened One is Above Sin—The Enlightened One is Above Good Deeds—The Indestructibility of The Prarabdha-Karma—The Indestructibility and Use of Obligatory Acts—All Obligatory Acts are Aids to Wisdom—Liberation Necessarily Accrues From Right Knowledge—Persistence Wisdom Through Subsequent Incarnations

Book III: Bhrigu-Valli:
Investigation of Brahman:
Chapter 1. Mow to Investigate Brahman:
The Purpose of The Sequel—The Bearing of The Legends in The Upanishads—Gateways to The Knowledge of Brahman—Brahman Defined Indirectly—Investigation of Brahman is Necessary—Brahman Can be Denned—Brahman is The Source of The Veda—The Veda is The Sole Authority Regarding Brahman—The Upanishad is The Authority Regarding Brahman—Injunction is not The Main Theme of The Upanishads—The Threefold Process of Investigation. -Necessity of Mental Purity—Necessity of Meditation—Investigation to be Continued Till Intuition is Attained—Brahman as The Cause of The Universe—Brahman as Omniscient and Omnipotent—To Define Brahman as The Cause is to Define Him Indirectly—This Definition is not Incompatible with Brahman's Non-Duality—May a as Brahman's Co-Efficient—Devotion is The Essential Condition of Brahma-Vidya—The Sruti Recognises The Order of Celibates—No Descent From a Higher to a Lower Stage is Permitted—Penance for Deviation From The Path of Celibacy—Penance Ensures Purity Only in Future Life—Devotion to Brahman is Incompatible with Works

Chapter 2. Realisation of Brahman:
Food Realized as Brahman—The First Finding is not Satisfactory—Devotion is Necessary At All Stages—Life-Principles as Brahman—Man as Us Brahman—Intelligence as Brahman—Bliss as Brahman—Devotion is The Sole Means to Brahmavidya—Bliss is The Self—The Fruits of Wisdom—Never Condemn Food

Chapter 3. Some Minor Contemplation:
Contemplation of Food as Brahman—Contemplation of Life and Body—Contemplation of Water and Fire—Contemplation of Earth and Ether—Contemplation of Brahman in Man—Contemplation of Brahman in the Cosmic Being—Contemplation of Brahman in Some Special Aspects

Chapter 4. Final Attainment:
The Atman is Ever beyond Samsara—Unity of The Self and Brahman—the Enlightened One Becomes a Jivanmukta—The Jivanmukta's Song of Unity with All—Knowledge Ensures Bliss

Induction: Santi-Pa'tha of the A'tharvana-Upanishads

1. Amrita Bindu-Upanishad:
2. Introduction
3. Pure and Impure Manas
4. Manas the Cause of Bondage and Liberation
5. Manas should be Completely Restrained from Objects
6. Nirodha Leads to Liberation
7. Sri Gaudapa'da'cha'rya's Exposition of Manonirodha
8. Emanation of Duality from the One Sat
9. Manifestation of the One as Many
10. Manas Identical with A'tman
11. Evidence That Duality is nothing but Manas
12. What is meant by "Manas become no Manas"
13. Brahman is The Absolute Self-Luminous Consciousness
14. Amanibhava not Identical with Sushupti
15. Wherein Lies the Difference between the Two
16. Nirodha State Described
17. Brahman is None Other than the Wise Man in The Nirodha State
18. Nirodha Marks the End of the Path
19. Few Can Reach Nirodha
20. Self-Deluded Karma-Yogins
21. Self-Deluded Sankhyas
22. The Doctrine of Vais'eshikas and Madhyamikas
23. Higher Grade of Yogins
24. Lower Grade of Yogins
25. Inferior Yogins Should Practise Mental Restraint
26. Strong Will and Cheerfulness are Necessary
27. The Legend of Tittibhas
28. Obstacles to Samadhi
29. Vikshepa and Laya
30. Antidotes to Vikshepa and Laya
31. Kashaya and Its Antidote
32. Rasasvada and Its Antidote
33. Manas Identical with Brahman
34. Brahman Realized in Nirodha-Samadhi
35. The Farthest Limit of the Process of Restraint
36. Restraint of Manas is The Essence of All Worship Highest End Attained by Restraint of Manas
37. Perfect Restraint of Manas Possible
38. Restraint of Manas by Means of Pranava
39. Manas Completely Restrained is Brahman
40. Brahman Known to the Wise Only
41. A'tman Ever Changeless
42. A'tman beyond the Three States
43. A'tman Appears Different Owing to Upadhis
44. Analogy of A'tman to Akasa
45. How A'tman Differs From Akasa
46. How Jiva is Identical with Brahman
47. Relation between A'tman and Jiva
48. Gaudapa' Da's Ka'rika's
49. Unreality of Phenomena
50. Maya and Its Action
51. Yoga for the Realisation of the Unity
52. Lower and Higher Wisdom
53. On Attaining the Higher, The Lower Should be Given Up
54. Unity of Vedic Wisdom
55. Meditation Necessary
56. "I Am Vasudeva"

First Khanda:
1. Introduction
2. Brahmavidya
3. Threefold Path
4. The Goal of the Path
5. Contemplation of the Nirguna-Brahman
6. Contemplation of the Saguna-Brahman
7. Brahman is all
8. Knowledge of Brahman is The Sole Path to Liberation
9. Meditation by Pranava
10. A'tman in Jagrat, Svapna and Sushupti
11. Maya is The Cause of A'tman's Samsara
12. Guru is The Deliverer
13. Jiva is Identical with Brahman
14. The Grand Truth
15. Realisation of Truth Leads to Liberation
16. A'tman is not identical with The Universe
17. The Disciple's Recognition of the True Self
18. Immutability of A'tman
19. A'tman is Omniscient
20. A'tman is Formless
21. The Sakshatkara

Second Khanda:
1. Recitation of S'atarudriya

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