ISAVASYA UPANISHAD PDF

ALL the material extension in this world, whatsoever it may be, should be considered as clothed with the existence of the Supreme regulating spirit: by thus abstracting thy mind from worldly thoughts, preserve thyself from self-sufficiency, and entertain not a covetous regard for property belonging to any individual. The Supreme Spirit is one and unchangeable: he proceeds more rapidly than the comprehending power of the mind: Him no external sense can apprehend, for a knowledge of him outruns even the internal sense: He, though free from motion, seems to advance, leaving behind human intellect, which strives to attain a knowledge respecting him: He being the eternal ruler, the atmosphere regulates under him the whole system of the world. He, the Supreme Being, seems to move every where, although he in reality has no motion; he seems to be distant from those who have no wish to attain a knowledge respecting him, and he seems to be near to those who feel a wish to know him: but, in fact, He pervades the internal and external parts of this whole universe. He, who perceives the whole universe in the Supreme Being that is, he who perceives that the material existence is merely dependent upon the existence of the Supreme Spirit ; and who also perceives the Supreme Being in the whole universe that is, he who perceives that the Supreme Spirit extends over all material extension ; does not feel contempt towards any creature whatsoever. When a person possessed of true knowledge conceives that God extends over the whole universe that is, that God furnishes every particle of the universe with the light of his existence , how can he, as an observer of the real unity of the pervading Supreme existence, be affected with infatuation or grievance? He overspreads all creatures: is merely spirit, without the form either of any minute body, or of an extended one, which is liable to impression or organization: He is pure, perfect, omniscient, the ruler of the intellect, omnipresent, and the self-existent: He has from eternity been assigning to all creatures their respective purposes.

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ALL the material extension in this world, whatsoever it may be, should be considered as clothed with the existence of the Supreme regulating spirit: by thus abstracting thy mind from worldly thoughts, preserve thyself from self-sufficiency, and entertain not a covetous regard for property belonging to any individual. The Supreme Spirit is one and unchangeable: he proceeds more rapidly than the comprehending power of the mind: Him no external sense can apprehend, for a knowledge of him outruns even the internal sense: He, though free from motion, seems to advance, leaving behind human intellect, which strives to attain a knowledge respecting him: He being the eternal ruler, the atmosphere regulates under him the whole system of the world.

He, the Supreme Being, seems to move every where, although he in reality has no motion; he seems to be distant from those who have no wish to attain a knowledge respecting him, and he seems to be near to those who feel a wish to know him: but, in fact, He pervades the internal and external parts of this whole universe. He, who perceives the whole universe in the Supreme Being that is, he who perceives that the material existence is merely dependent upon the existence of the Supreme Spirit ; and who also perceives the Supreme Being in the whole universe that is, he who perceives that the Supreme Spirit extends over all material extension ; does not feel contempt towards any creature whatsoever.

When a person possessed of true knowledge conceives that God extends over the whole universe that is, that God furnishes every particle of the universe with the light of his existence , how can he, as an observer of the real unity of the pervading Supreme existence, be affected with infatuation or grievance?

He overspreads all creatures: is merely spirit, without the form either of any minute body, or of an extended one, which is liable to impression or organization: He is pure, perfect, omniscient, the ruler of the intellect, omnipresent, and the self-existent: He has from eternity been assigning to all creatures their respective purposes.

Those observers of religious rites that perform only the worship of the sacred fire, and oblations to sages, to ancestors, to men, and the other creatures, without regarding the worship of celestial gods, shall enter into the dark regions: and those practisers of religious ceremonies who habitually worship the celestial gods only, disregarding the worship of the sacred fire, and oblations to sages, to ancestors, to men, and to other creatures, shall enter into a region still darker than the former.

It is said that adoration of the celestial gods produces one consequence; and that the performance of the worship of sacred fire, and oblations to sages, to ancestors, to men, and to other creatures, produce another: thus have we heard from learned men who have distinctly explained the subject to us.

Of those observers of ceremonies whosoever, knowing that adoration of celestial gods, as well as the worship of the sacred fire, and oblation to sages, to ancestors, to men, and to other creatures, should be observed alike by the same individual, performs them both, will, by means of the latter, surmount the obstacles presented by natural temptations, and will attain the state of the celestial gods through the practice of the former.

Those observers of religious rites who worship Prakriti 1 alone, shall enter into the dark region: and those practisers of religious ceremonies that are devoted to worship solely the prior operating sensitive particle, allegorically called Bruhma, shall enter into a region much more dark than the former. It is said that one consequence may be attained by the worship of Bruhma, and another by the adoration of Prakriti. Thus have we heard from learned men who have distinctly explained the subject to us.

Of those observers of ceremonies, whatever person, knowing that the adoration of Prakriti and that of Bruhma should be together observed by the same individual, performs them both, will by means of the latter overcome indigence, and will attain the state of Prakriti, through the practice of the former. Take off that veil for the guidance of me thy true devotee. O my intellect, think now on what may be beneficial to me. O fire, remember what religious rites I have hitherto performed.

Prakriti or nature who, though insensible, influenced by the Supreme Spirit, operates through out the universe. This example from the Veds, of the unhappy agitation and wavering of an idolater on the approach of death, ought to make men reflect seriously on the miserable consequence of fixing their mind on any other object of adoration but the one Supreme Being.

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Reviewer: joselv10 - favoritefavoritefavoritefavoritefavorite - November 18, Subject: Innovative interpretation People are angry that the interpretation of Ninan doesn;t fit that of theirs. Creating and interpreting things unacceptably, is a a misdeed, especially when putting up this in a public forum, so people read it, is very bad. Upanishads are thousands of years old and this interpretation is a disrespect to both the religions mentioned here. I hope the author realises that this is a sheer nonsense. Reviewer: gsomp - favorite - July 20, Subject: Christian evangelism material Funny how an Upanishad which precedes Christianity by nearly years gets twisted by an academic professor. Reviewer: adisesh92 - favorite - March 7, Subject: Good for nothing The views of Ninan are not at all acceptable. It is well known that Christianity got separated from Hinduism.

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The concept "Isha" exhibits monism in one interpretation, or a form of monotheism in an alternative interpretation, referred to as "Self" or "Deity Lord" respectively. Enveloped by the Lord must be This All — each thing that moves on earth. With that renounced, enjoy thyself. Covet no wealth of any man. While thus, as man, you live, there is no way other than this by which Karma will not cling to you.

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