Published by The Theosophical Publishing House, Chennai
I-13. Delusion appears five-fold; it will be presently set forth. Due to the first delusion, Jiva and God appear to have different forms.
I-14. Due to the second, the attribute of agency dwelling in the Self appears to be real. The third (consists in) deeming the Jiva associated with the three bodies as having attachment.
I-15. The fourth takes the world-cause (God) to be mutable. The fifth delusion ascribes reality to the world as distinguished from its cause. Then, also, in the mind flashes the cessation of the five-fold delusion.
I-40. Consider in your mind: who am I ? How is all this (brought about) ? How do death and birth (happen) ? Thus (considering) will you earn the great benefit (of investigation).
II-8-9. The mind that clings not to acts, thoughts, and things, to wanderings and reckonings of time, but reposes in Consciousness alone, finding no delight anywhere, even when turned toward some objects, revels in the Self.
II-12. The quiescent state of the attenuated mind, free from all objective reference, is said to be the deep sleep in wakefulness.
II-14. Having attained the indestructible status in this fourth stage, one reaches a non-blissful poise (as it were), its nature being invariably delightful.
II-23. Liberation is not on the top of the sky; not in the nether world; not on the earth. The dwindling of mind in which all desires dry up is held to be liberation.
II-35. Here is the supreme Self whose essence is the light of Consciousness without beginning or end; the wise hold this luminous certitude to be the right knowledge.
III-7. The five openings, eyes and so forth, known as the sense organs of cognition, I am watching carefully with my mind.
III-8. O you sense-organs ! Slowly give up your mood of agitation. Here I am, the divine spiritual Self, the witness of all.
IV-4. Whatever objects are present in the world are (held to be) of the stuff of nescience. How can the great Yogin, who has dispelled nescience, plunge into them ?
IV-7. Only influenced by some desire does man work for miraculous powers. The perfect man, seeking nothing, can have no desire whatsoever.
IV-8. When all desires dry up, O sage, the Self is won. How can the mindless (sage) desire miraculous powers ?
IV-12. Dead is his mind who is unmoved in joy and sorrow, and whom nothing jerks out of equality, even as breaths stir not a mighty mountain.
IV-16. The nature of mind, know, is folly, O sinless one ! When that perishes one’s real essence, mindlessness, is (won).
IV-26. That eternally self-shining Light, illuminating the world, is alone the witness of this world, the Self of all, the pure One.
IV-48. Being continuously free from latent impressions, when the mind ceases to ponder there arises mindlessness that yields supreme tranquillity.
IV-79. As long as the latent impressions are not attenuated, the mind is not tranquillised; as long as the knowledge of truth is not won, whence can come mental tranquillity ?
IV-80. As long as the mind is not tranquil, Truth cannot be known; so long as the knowledge of Truth is not won whence can mental tranquillity come ?
V-3. The knower digests (whatever) food he eats – (whether it is) impure, unwholesome, defiled through contact with poison, well-cooked or stale, as though it were ‘sweet’ (i.e. a hearty meal).
V-4. The (wise) know liberation to be the renunciation of (all) attachment: non-birth results from it. Give up attachment to objects; be liberated in life, O sinless one !
V-16. Where latent impressions remain in solution there is ‘deep sleep’; it does not make for perfection. Where the impressions are seedless, there is ‘the Fourth’ that yields perfection.
V-70. ‘This is fine; this is not ! -- such (feeling) is the seed of your extended sorrow. When that is burned in the fire of impartiality, where is the occasion for sorrow ?
V-77. Just as space is called ‘Pot-space’ (and) ‘great space’, so, due to delusion, is the self called Jiva and Ishvara in two ways.
V-102. The cause of bondage is mental construction; give that up. Liberation comes through the absence of mental construction; practise it intelligently.
V-106. In the multitude of objects, moving and stationery, extending from grass, etc.; upto the living bodies, let there be nothing that gives you pleasure.
V-116. O twice born, perform acts, remaining in deep slumber in wakefulness itself. Having internally renounced everything, act externally as occasion arises.
V-120. Whoever studies the Annapurnopanishad with the blessing of (one’s) teacher become a Jivanmukta, and by himself altogether Brahman – This is the Upanishad.
I-13. Delusion appears five-fold; it will be presently set forth. Due to the first delusion, Jiva and God appear to have different forms.
I-14. Due to the second, the attribute of agency dwelling in the Self appears to be real. The third (consists in) deeming the Jiva associated with the three bodies as having attachment.
I-15. The fourth takes the world-cause (God) to be mutable. The fifth delusion ascribes reality to the world as distinguished from its cause. Then, also, in the mind flashes the cessation of the five-fold delusion.
I-40. Consider in your mind: who am I ? How is all this (brought about) ? How do death and birth (happen) ? Thus (considering) will you earn the great benefit (of investigation).
II-8-9. The mind that clings not to acts, thoughts, and things, to wanderings and reckonings of time, but reposes in Consciousness alone, finding no delight anywhere, even when turned toward some objects, revels in the Self.
II-12. The quiescent state of the attenuated mind, free from all objective reference, is said to be the deep sleep in wakefulness.
II-14. Having attained the indestructible status in this fourth stage, one reaches a non-blissful poise (as it were), its nature being invariably delightful.
II-23. Liberation is not on the top of the sky; not in the nether world; not on the earth. The dwindling of mind in which all desires dry up is held to be liberation.
II-35. Here is the supreme Self whose essence is the light of Consciousness without beginning or end; the wise hold this luminous certitude to be the right knowledge.
III-7. The five openings, eyes and so forth, known as the sense organs of cognition, I am watching carefully with my mind.
III-8. O you sense-organs ! Slowly give up your mood of agitation. Here I am, the divine spiritual Self, the witness of all.
IV-4. Whatever objects are present in the world are (held to be) of the stuff of nescience. How can the great Yogin, who has dispelled nescience, plunge into them ?
IV-7. Only influenced by some desire does man work for miraculous powers. The perfect man, seeking nothing, can have no desire whatsoever.
IV-8. When all desires dry up, O sage, the Self is won. How can the mindless (sage) desire miraculous powers ?
IV-12. Dead is his mind who is unmoved in joy and sorrow, and whom nothing jerks out of equality, even as breaths stir not a mighty mountain.
IV-16. The nature of mind, know, is folly, O sinless one ! When that perishes one’s real essence, mindlessness, is (won).
IV-26. That eternally self-shining Light, illuminating the world, is alone the witness of this world, the Self of all, the pure One.
IV-48. Being continuously free from latent impressions, when the mind ceases to ponder there arises mindlessness that yields supreme tranquillity.
IV-79. As long as the latent impressions are not attenuated, the mind is not tranquillised; as long as the knowledge of truth is not won, whence can come mental tranquillity ?
IV-80. As long as the mind is not tranquil, Truth cannot be known; so long as the knowledge of Truth is not won whence can mental tranquillity come ?
V-3. The knower digests (whatever) food he eats – (whether it is) impure, unwholesome, defiled through contact with poison, well-cooked or stale, as though it were ‘sweet’ (i.e. a hearty meal).
V-4. The (wise) know liberation to be the renunciation of (all) attachment: non-birth results from it. Give up attachment to objects; be liberated in life, O sinless one !
V-16. Where latent impressions remain in solution there is ‘deep sleep’; it does not make for perfection. Where the impressions are seedless, there is ‘the Fourth’ that yields perfection.
V-70. ‘This is fine; this is not ! -- such (feeling) is the seed of your extended sorrow. When that is burned in the fire of impartiality, where is the occasion for sorrow ?
V-77. Just as space is called ‘Pot-space’ (and) ‘great space’, so, due to delusion, is the self called Jiva and Ishvara in two ways.
V-102. The cause of bondage is mental construction; give that up. Liberation comes through the absence of mental construction; practise it intelligently.
V-106. In the multitude of objects, moving and stationery, extending from grass, etc.; upto the living bodies, let there be nothing that gives you pleasure.
V-116. O twice born, perform acts, remaining in deep slumber in wakefulness itself. Having internally renounced everything, act externally as occasion arises.
V-120. Whoever studies the Annapurnopanishad with the blessing of (one’s) teacher become a Jivanmukta, and by himself altogether Brahman – This is the Upanishad.
Comments
Post a Comment