traits of saint and wicked

bharata asks from lord rama, "o protector of suppliant, tell me clearly and severally the distinguishing traits of good and wicked. " lord rama said, "hear brother, the characteristics of saints which as told in the vedas and puranas are innumerable. the conduct of saints and wicked is analogous to that of sandalwood and the axe. mark brother: the axe cuts down a sandal tree, while the latter in its turn perfumes the axe by imparting its virtue ( frarnance ) to it. "for this reason sandalwood ( in the form of paste ) finds its way to the head of images of gods and is loved by the world so much; which axe has its steel edge heated in the fire and beaten with a hammer.

saints as a rule has no hankering for the pleasures of sense and are very mines of amiability and other virtues. they grieve to see others in distress and rejoice at sight of other's joy. they are even minded and look upon none as their enemy. free from vanity and passion, they are conquerors of greed, anger, joy and fear. tender of heart and compassionate to the distressed, they cherish guileless devotion to me in thought, word, and deed; and giving honor to all, they are modest themselves. such souls bharata are dear to me as life. having no interested motive of their own they are devoted to my name and are abodes of tranquility , dispassion, humility and good humor.

again, know him for all time, dear brother, a genuine saint whose heart is a home of such noble qualities as placidity, guilelessness, friendliness, and devotion to the feet of brahmanas, which is the foundation of all virtues. they never swerve from the control of their mind and senses, religious observances and correct behavior and never utter a harsh word. 

now hear the characteristics of impious association with whom should be scrupulously avoided; for their company even brings woe, even as wicked cow ruins her company of a cow of noble breed. the heart of the wicked suffers terrible agony; for they even burn at the sight of others prosperity. wherever they hear others reviled, they feel delighted as though they stumbled upon a treasure lying on the road. devoted to sensuality, anger, arrogance and greed, they are merciless, deceitful, crooked and impure.

they bear enmity towards all without rhyme or reason: nay, they behave enmicaly even with those who are actively kind to them. they are false in their dealings; falsehood is their dinner, falsehood is their breakfast. they speak honeyed words just like peacock, that has stony heart and devours the most venomous snake.malevolent by nature they enjoy others wives and others wealth and take delight by slandering others. such vile and sinful men are demons in human garb. 

lord rama speaks about maya and bhakti

Once upon a time, as the Lord was sitting at ease, Lakshma addressed Him in guileless words: “ O Lord of gods, human beings, sages and all animate and inanimate creation! I ask of You as of my own master. Instruct me, my lord, how I may be able to adore the dust of Your feet to the exclusion of everything else. Discourse to me on spiritual wisdom and dispassion as well as on mayaŒ (Illusion); and also speak to me about Bhakti (devotion), which You make an occasion for showering Your grace.” “Also explain to me all the difference between God and the individual soul, so that I may be devoted to Your feet and my sorrow, infatuation and delusion may disappear.”

“I will explain everything in a nutshell; listen, dear brother, with your mind, intellect and reason fully absorbed. The feeling of ‘I’ and ‘mine’ and ‘you’ and ‘yours’ is maya (Illusion), which holds sway over all created beings. Whatever is perceived by the senses and that which lies within the reach of the mind, know it all to be MŒyŒ. And hear of its divisions too: they are two, viz., knowledge and ignorance. The one (ignorance) is vile and extremely painful, and has cast the ego into the sink of worldly existence. The other (knowledge), which brings forth the creation and which holds sway over the three Gunas (Sattva, Rajas and Tamas) is directed by the Lord and has no strength of its own.

Spiritual wisdom is that which is free from all blemishes in the shape of pride etc., and which sees the Supreme Spirit equally in all. He alone, dear brother, should be called a man of supreme dispassion, who has spurned all supernatural powers as well as the three Gunas (of which the universe is composed) as if of no more account than a blade of grass.”

“That alone deserves to be called a Jiva (individual soul), which knows not MŒyŒ nor God nor one’s own self. And Ýiva (God) is He who awards bondage and liberation (according to one’s deserts), transcends all and is the controller of MŒyŒ.” “Dispassion results from the practice of virtue, while spiritual wisdom comes of the practice of Yoga (concentration of mind); and wisdom is the bestower of liberation: so declare the Vedas. 

And that which melts My heart quickly, dear brother, is Devotion, which is the delight of My devotees. It stands by itself and requires no other prop; whereas gyana (knowledge of God in His absolute formless aspect) and Vigyana (knowledge of the qualified aspect of God, both with and without form) depend on it. Devotion, dear brother, is incomparable and the very root of bliss; it can be acquired only by the favour of saint. 

I now proceed to tell you at some length the means of acquiring Devotion, an easy path by which men find Me. In the first place a man should cultivate excessive devotion to the feet of the BrŒhmanas and secondly he should remain engaged in his own duty according to the lines laid down by the Vedas. This induces an aversion to the pleasures of sense and dispassion in its turn engenders a love for My Cult (the Cult of Devotion). This will bring steadfastness in the nine forms of Devotion and the mind will develop an excessive fondness for My sports. 

Again, one should be extremely devoted to the lotus feet of saints and should be persistent in the practice of adoration through mind, speech and action. He should recognize Me as his preceptor, father, mother, kinsman, lord, deity and all and should be steadfast in My service. A thrill runs through his body as he sings My praises; his voice gets choked and his eyes flow with tears; he is free from lust and other vices, pride and hypocrisy. I am ever at the beck and call of such a devotee. “ Nay, I ever repose in the lotus heart of those who depend on Me in thought, word and deed and who worship Me in a disinterested way.” 

Lakshmana was greatly delighted to hear the above discourse on the discipline of Bhakti (Devotion) and bowed his head at the feet of the Lord.

from aranya kanda, ramcharitmanasa 

vedas from my eyes:

there are two states of god one is aatma , another is purush. 
aatma is nirgun ( having no characteristics ). niraakaar ( no shape ), nirvikaar ( no deformations ), sachidananda ( always in state of delight ), nitya ( eternal ), shudh ( pure ). it is aatma which always exists in same form as always. from aatma emerges prakriti, the causal form of universe. prakriti consists of three characteristics , gunas. those are satva, raj, tam. aatma being consciousness, imparts consciousness in prakriti (which is itself unconscious ). this is also ardhnaarishwar form. aatma can also be called shiv, and prakriti , shaivi. 

thus, this combined form is entire universe and is purusha. purusha is everything which we know or we don't know. this can also be called vishnu. entire universe is visible form of purush and is a universal set. different characteristics or parts or limbs of purusha are devtas. devtas are so called because they are giver of gifts. 

man is best model of that purusha. it is same as purusha. it can be also called mini universe. as different parts of this man also has origin in different stars. and powers of universe which are devtas can be realized in this body. thus instead of finding god outside one should look inside. body as temple, and aatma in shahastraara chakra. one should seek to attain that state of delight and wish to be immortal by that. aatma considers the body as it's own and limitation arose by making ahankaar in body. when one shifts this ahankaar to that, it merges with it. this is to be felt by "aham brahmasmi", or "so aham". 

vedas also talk about "pashu" very frequently. "pashu" is term for the powers by which purusha sees ( pash ). means it feels by these powers. the characteristics of pashus as given in vedas do not match with physical animals, thus we can't consider it to be those. 
like kathopnishad calls senses as "ashva", horses. the entire nervous system is responsible for sensing the world by purusha. thus it can be assumed that nervous system can be called ashva. nervous system is in duality, like twins in our body. it also clears picture of ashvins who are twins and ride on horses. thus ashvins can be considered nervous power of body. 

it is also said that do not harm those ashva which are beneficial for us, but harm those who are dangerous for us. it again may refer to our those sense powers which take our mind to vishaya, vaasna, and drive our body away from delight. these forest ashwas on which we have no control are meant to be killed. agni is asked to do that. shri aurobindo calls agni as illuminated will. it can also be power or energy inside the purusha from which all powers arose. thus it is said for agni, "devo devebhir aagamat", dev come with other devas. 

cows or gau in same way means that which goes. it gives impression of radiance which goes. indra is said as giver of "gaus" after he drink soma. which means after he gets delight, the strength of purusha which is also called as vrishabh, bull in hymns of vedas, is giver of radiance by which one is able to see the inner world and sense the powers. indra is said as milker of gau. that means it derives radiance from it, power for visualization. here also some radiance can be harmful. as energy flows in our kundalini, if it moves in wrong direction in uncontrolled way it may cause harm to the body. thus agni is again asked to curb those forest radiance which could possibly move to wrong direction. 



- yash vardhan

yog darshan - 1

चित वृत्तियों का सर्वथा रुक जाना अथवा नियंत्रित हो जाना योग है 

दृष्टा का उस समय अपने स्वरुप में स्थिति हो जाती है. 

दूसरी अवस्था में दृष्टा वृत्तियों के सामान रूप वाला प्रतीत होता है. 

वृत्तियाँ पांच तरह की हैं क्लिष्ट और अक्लिष्ट ( दुःख की उत्पादक और दुःख का विनाश करने वाली )

प्रमाण, विपर्यय , विकल्प निद्रा और स्मृति 

प्रत्यक्ष अनुमान और आगम , प्रमाण हैं 

जो इस पदार्थ के रूप में प्रतिष्ठित   है,इस प्रकार का झूठा ज्ञान विपर्यय है 

जो शब्द ज्ञान के अनुसार  उभरती है, ऐसी  चित वृत्ति जो विषयगत वस्तु  से शुन्य हो  विकल्प कहलाती है. 

जो वृति अभाव  के ज्ञान का अवलंबन करने वाली है वह निद्रा कहलाती है. 

पहले अनुभव किए  विषय का छिपा न रहना स्मृति कहलाती है. 

उनका निरोध अभ्यास और वैराग्य से होता है. 

चित की स्थिरता के लिए जो प्रयास किया जाता है उसे अभ्यास कहते हैं 

किन्तु वह अभ्यास लम्बे समय तक निरंतर और सत्कारपूर्वक अंग उपांग से सेवित होने पर दृढ स्थिति वाला होता है 

देखे हुए अथवा सुने हुए  विषयों में जो पूर्णरूपेन तृष्णा रहित है , ऐसे चित की वशीकार संज्ञा ( अवस्था ) को वैराग्य कहते हैं 

पुरुष के ज्ञान से  प्रकृति के गुणों में तृष्णा का पूरी तरह अभाव हो जाना परम वैराग्य  है 

वितर्क  विचार आनंद एवं  अस्मिता इनके अनुगम सहयोग अथवा  सम्बन्ध से सम्प्रज्ञात समाधि  स्थिति आती  है 
जिसकी पूर्व अवस्था विराम प्रत्यय का अभ्यास है तथा जिसमें  चित की स्थिति मात्र  संस्कार  स्वरुप ही     शेष बचती है उसे असम्प्रज्ञात समाधि कहते  हैं 
 भव प्रत्यय नाम वाली ( असम्प्रज्ञात समाधि ) विदेह और प्रकृतिलय  वाले योगियों की होती है 
 श्रद्धा , स्मृति ,  वीर्य , समाधि और प्रज्ञापूर्वक क्रम से अन्य  साधकों को असम्प्रज्ञात समाधि की प्राप्ति होती है 

छान्दोग्य उपनिषद 3.15

1. वह कोष जिसका उदार अंतरिक्ष है, जिसका मूल पृथ्वी है, जो कभी जीर्ण नहीं होता। दिशायें इसके कोण के रूप में है, आकाश इसका ऊपर का छिद्र है। वह कोष वसुधान है उसी में सम्पूर्ण विश्व अवस्थित है। 

3. मैं परिवार सहित अक्षय कोष के आश्रय में जाता हूँ, प्राणमय कोष के आश्रय में जाता हूँ , भू ः  अर्थात मनोमय कोष के आश्रय में जाता हूँ, भुवः अर्थात विज्ञानमय कोष के आश्रय में जाता हूँ , स्वः अर्थात आनंदमय कोष के आश्रय में जाता हूँ। 

4. जब हमने कहा की हम प्राण के आश्रय में हैं, तो इसका आशय यह है की ये सम्पूर्ण भूत ( तत्व ) प्राण ही हैं, हम उसी के आश्रय में हैं। 

5. जब हमने कहा की हम भू ः के आश्रय में हैं तो इसका आशय है की हम पृथ्वी का आश्रय में हैं, अंतरिक्ष के आश्रय में हैं, धुलोक  के आश्रय में हैं। 

6. जब हमने कहा की हम भुवः के आश्रय में हैं, तो इसका आशय है की हम अग्नि के आश्रय में हैं, वायु के आश्रय में हैं, वायु के आश्रय में हैं, आदित्य के आश्रय में हैं। 

7. जब हमने कहा की हम स्वः के आश्रय में हैं, तो इसका आश्रय यह है की हम ऋग्वेद के आश्रय में हैं, यजुर्वेद के आश्रय में हैं, सामवेद के आश्रय में हैं। 

taittiriya upnishad chapter -5

bhur, bhuvar, svar , these are the three worlds of his naming. verily the rishi mahachamasya made known a fourth to these, which is mahas. it is brahman, it is the self, and the other devtas are his members.

bhur it is this world, bhuvar, it is the antariksh, svar it is the other world: but mahas is aaditya, by aaditya all these worlds increase and prosper. 

bhur it is agni; bhuvar, it is vaayu, svar, it is aaditya: but mahas is chandrama. by the chandrama, all these shining fires increase and prosper. 

bhur, it is the hymns of the rigveda; bhuvar, it is hymns of the sama, svar, it is the hymns of the yajur: but mahas is the eternal. by the eternal all these vedas increase and prosper. 

bhur it is the main praan; bhuvar it is the lower praan; svar it is the vyaan ,breath pervasor: but mahas is ann. by ann all breaths increase and prosper. 

these are the four and they are fourfold;- four words of his naming and each is four again. he who know these, know the eternal, and to him all devtas carry offering. 

the image of vedic cow - II

in the hymns of the dawn the symbolic sense of cows of light is equally clear.
1. dawn is described always as gomati, which must mean luminous or radiant; for it would be nonsense to use cowful in a literal sense. usha is not only gomati but she is gomati, ashwavati; she has always with her cows and horses. [ RV 1.92.14 उषो अद्येह गोमत्यश्वावति विभावरि | रेवदस्मे वयुछ सून्र्तावति || ]

2. in this hymn the ashwins are asked to drive downward their chariot on the path that is radiant and golden, gomad hiranyavad. [ RV 1.92.16 अश्विना वर्तिरस्मदा गोमद दस्रा हिरण्यवत | अर्वाग रथं समनसा नि यछतम || ]

3. dawn is said to be drawn in her chariot sometimes by ruddy ( having healthy red color ) cows and sometimes by ruddy horses [ RV 1.124.14 अवेयमश्वैद युवतिः पुरस्ताद युङकते गवामरुणानामनीकम | 
वि नूनमुछादसति पर केतुर्ग्र्हं-गर्हमुप तिष्ठाते अग्निः || ]

4. she is described as mother of cows or radiances; [ RV 1.124.5  गवां जनित्र्यक्र्त पर केतुम | ]

"the mother of cows has created vision. and again it is clear that cows are shining herds of light.

5. she is also described as " leader of shining herds", [ RV 7.76.6 गवां नेत्री ]

in RV 7.77.2 she is " the mother of the herds, the guide of the rays. [  गवां मातानेत्र्यह्नामरोचि ]

6. finally , we have conclusive verse [ RV 7.79.2 सं ते गावस्तम आ वर्तयन्ति जयोतिर्यछन्ति सवितेव बाहू ||] " the cows ( rays) remove darkness and extend light. 

taittiriya upnisad - 4.3

you are river with hundred branching stream, o lord of grace, in you may i wash me clean.
as the waters of  the rivers pour down the steep, as the months of year hasten to  the old age of days , o lord so may brahmarins come to me from all regions. 
o lord, you are my neighbour, you dwell very near me. 
come to me , be my light and sun. 

taittiriya upnishad : chapter - 4:1 

the bull of the hymns of vedas whose visible form is all this universe, he above the vedas who sprang from that which is deathless may indra increase intellect unto me, for my strengthening. 
o god, may i become vessel of immortality, may my body be swift to all works, may my tongue drop pure honey. may i hear vast and manifold lore with my ears. 
o indra you are the sheath of the eternal, and veil that working of brain have drawn over him; preserve whole unto me the sacred lore that i have studied. 

the image of vedic cow - I

the image of cow is most important of all the vedic symbols. for the ritualist the word "go" means simply a physical cow and nothing else, just as its companion word "aswa" means a physical horse, "ghrta" means clearified butter, "vira" only a son or retainer. therefore it is necessary to decide once for all the significance of word "go" in vedic hymns. if it proves to be symbolic, then these other words, - aswa, vira, apatya, hiranya, vaja must perforce assume also a symbolic significance. 

the image of cow is constantly associated in veda with dawn and sun; it also recurs in the legend of recovery of lost cows from the cave of panis by indra and brihaspati with aid of hound sarama and angiras rishis. 

even the most superficial examination of vedic hymns to the dawn makes it perfectly clear that cows of dawn , cows of sun are symbol of light and cannot be anything else. sayanacharya himself is obliged in these hymns to interpret the word sometimes as cows, sometimes as rays, careless as usual of consistency. 

the sense of rays is quite indisputable in such passages as third verse of madhuchandas hymn to indra , 1.7, "indra for far vision made the sun to ascend in heave: he sped him all over the hill by his rays, " vi gobhir adrim airayat". but at same time, the rays of surya are herds of sun. they are cows concealed by enemy vala, by the panis; when madhuchandas, says to indra, "you did uncover the hole of vala of the cows", he mean that vala is concealer, the withholder of the light and it is concealed light that indra restores to the sacrificer. 

once this sense is established, the material explanation of vedic prayer for cows is at once shaken; for it the lost cows for whose restoration the rishis invoke indra, are not physical herds stolen by dravidians but the shining herds of the sun, of the light, then we are justified in considering considering whether the same figure the same figure does not apply when there is simple prayer for "cows" without any reference to any hostile interpretation. 

                                                                                                           ....... continued.

from: the secret of vedas by aurobindo ghosh.

taitiriya upnishad : chapter 3

together we may attain glory, together to the radiance of holiness. hereupon we will expound next to the secret of sanhita whereof there are five capital; concerning the worlds; concerning the shining fires; concerning the knowledge; concerning the progeny; concerning self. these are called great sanhitas. 

now concerning the worlds. prithvi is first form, dyaw is second form; aakash is the linking, vaayu is joint of linking, 
next concerning the shining fires. agni is first form, aaditya is second form, aapah is linking, vidyut is joint of linking. 
next concerning the knowledge. master is first form, disciple is second form, knowledge is the linking, exposition is joint of linking. 
next concerning progeny. the mother is the first form, father is second form, progeny is linking, act of procreation is joint of linking. 
next concerning self. upper jaw is first form, lower jaw is second form, speech is linking, tongue is joint of linking. 
these are the great samhitas. he who know thus the great samhitas as we have expounded them, to him are linked progeny, radiance of holiness, and world of his high estate in heaven.

chandogya upnishad 1.1.2

OM is eighth essence of all essences. and really essential, the highest and it belong to upper hemisphere of things. 

ॐ सभी रसों में सर्वोत्तम  रस है, यह परमात्मा का प्रतिक होने के कारण उपास्य है, यह पृथ्वी आदि रसों में आठवां है. 

chandogya upnishad 1:1:2

earth is substantial essence of all the creatures & water is essence of earth, herbs of field are essence of water, purusha is essence of herbs, speech is essence of purusha, rik is essence of speech, saam is essence of rik, and of saam , OM is essence. 

पृथ्वी सभी प्राणियों का रस है, जल पृथ्वी का रस है, अन्न जल का रस है, पुरुष अन्न का रस, वाणी पुरुष का, 
ऋक़ वाणी का रस है, साम ऋक का, और ॐ साम का रस है. 

THE COLLOQUY OF INDRA AND AGASTYA - IV

ऋग्वेद 1.170.5

तवमीशिषे वसुपते वसूनां तवं मित्राणां मित्रपते धेष्ठः |
इन्द्र तवं मरुद्भिः सं वदस्वाध पराशान रतुथा हवींषि ||

o lord of substance over all substances of being, you are the master in force! o lord of love over the powers of love, you are the strongest to hold in status! o indra, agree with marutas, then enjoy the offerings in ordered method of the truth. 

interpretation: agastya accepts the wil of god and submits. he agree to percieve & fulfill supreme in indra. from his own realm indra is supreme lord over the substance of being as manifested through triple world of mind, life and body. agastya gives all that is realized in him into hands of indra, as offering of sacrifice to be held by him in fixed parts of agastya's consciousness and directed in motivational towards fresh formations. 

THE COLLOQUY OF INDRA AND AGASTYA - III

ऋग्वेद 1.170

3. किं नो भरातरगस्त्य सखा सन्नति मन्यसे |
विद्मा हि तेयथा मनो.अस्मभ्यमिन न दित्ससि ||

why o broher agatya? are you my friend, yet set your thought beyond me? for well do i know how to us you will not to give your mind. 

4. अरं कर्ण्वन्तु वेदिं समग्निमिन्धतां पुरः |
तत्राम्र्तस्य चेतनं यज्ञं ते तनवावहै || 

let them make ready the altar, let them set agni in blaze in front. it is there the awakening of consciousness to immortality. let us two expand for you, your effective sacrifice. 

interpretation : indra replies that agastya is his friend and brother, brother in the soul as children of one supreme being, friend as comrades in a common effort; but now he treats indra as inferior power and wishes to go beyond without fulfilling himself in domain of god. he seeks to divert his increased thought power towards his own object instead of delivering them up to universal intelligence. indra says, let the egoistic endeavour cease, the great sacrifice be resumed, the flame of divine force agni, be kindled in front as head of sacrifice and leader of march. indra and agastya together, the universal power and huamn soul, will extend in harmony the effective inner action on the plane of pure intelligence, so that it may enrich itself there and attain beyond. 

THE COLLOQUY OF INDRA AND AGASTYA - II

ऋग्वेद 1.170.2
किं न इन्द्र जिघांससि भरातरो मरुतस्तव |
तेभिः कल्पस्व साधुया मा नः समरणे वधीः || 

why do you seek to smite us, o indra? the marutas are your brothers. by them accomplish perfection; slay us not in our struggle. 

interpretation: agastya still does not understand why he is so violently opposed in a pursuit which is eventual aim of all being, and which all his thoughts and feelings demand. maruts are powers of thought which by strong and apparently destructive motion of their progress break down that which is previously established and help to attainment of new formations. indra, the power of pure intelligence is their brother, kin to them in his nature although elder in being. he should by their means effect the perfection towards which agastya is starving, and not turn enemy , not slay his friend in this terrible struggle towards the goal. 

THE COLLOQUY OF INDRA AND AGASTYA - I 

ऋग्वेद 1.170.1
न नूनमस्ति नो शवः कस्तद वेद यदद्भुतम |
अन्यस्यचित्तमभि संचरेण्यमुताधीतं वि नश्यति || 

indra says - it is not now, nor is it tomorrow; who know that which is supreme and wonderful? it has motion and action in consciousness of another, but when it is approached by thought, it vanishes. 

interpretation - indra speaks of that unknowable source of things towards which agastya was impatiently starving. it neither is now nor is hereafter. its being is beyond time and space, and therefore in itself cannot be known by that which is in space and time. it manifests itself by its form and consciousness of that which is not itself, and through those activities it is meant that it should be realized. but if one tries to approach it and study it in itself, it disappears from thought that would seize it and is as if it were not. 

मुण्डक  उपनिषद 1.1.6

वह जो देखा न जा सके, न पकड़ा जा सके, जिसका कोई गोत्र नहीं , कोई वर्ण नहीं , जिसे चक्षु और श्रोत्र की आवश्यकता नहीं, जिसे हाथ और पैरों की आवश्यकता नहीं, जो सदैव नित्य , व्यापक , सर्वत्र व्याप्त और अत्यंत सूक्ष्म है , जो क्षय रहित और सर्वथा अनश्वर  है, जो भूतों का कारणभूत है, उस परब्रह्म को  विवेकीजन सर्वत्र देखते हैं। 

mundaka upnishad 1.1.6

that the invisible, the unseizable, without connections, without hue, without eye or ear, that which is without hands or feet, eternal, pervading, which is in all things, and impalpable, that which is imperishable, that which is womb of creatures, sages behold everywhere. 

केन उपनिषद 1.3

वहां चक्षु आदि ज्ञानेन्द्रियों और वाक् आदि कर्मेन्द्रियों तथा मन की भी पहुँच नहीं है. उसे जानने की बुद्धि हममे नहीं है, न ही किसी अन्य की व्याख्या से यह संभव हो सकता है. क्योंकि वह ज्ञात और अज्ञात सभी तत्वों से सर्वथा परे है - ऐसा   हमने अपने पूर्वाचार्यों के  मुख से सुना है. जिन्होनें हमें उस ब्रह्म के विषय में व्याख्या करके भली भाँती समझाया है. 

kena - upnishad 1.3

there sight travels not, nor speech nor mind. we know it not, nor can distinguish how one should teach of it. for it is other than the known, it is there above unknown. it is so we have heard from men of old who declared that to out understanding. 

केन उपनिषद 1.2

जो कर्ण इन्द्रिय का श्रोत्र है , मन का मन है, वाक् इन्द्रिय की वाणी है, प्राण का प्राण है, चक्षु का चक्षु है, अर्थात जो इन सब का कारणभूत तत्व है, ( उसे जानने वाले ) धीर पुरुष इस लोक से  हुए अमर हो जाते हैं.

that which is hearing of our hearing, mind of our mind, speech of our speech, that too is life of our life breath and sight of our sight. the wise are released beyond and they pass from this world and become immortal.

छान्दोग्य उपनिषद 5.1

1. जो ज्येष्ठ एवं श्रेष्ठ को जानता है वही ज्येष्ठ एवं श्रेष्ठ  है. निश्चय ही प्राण ज्येष्ठ एवं श्रेष्ठ है. 

2. जो वसिष्ठ को जानता है वही स्वजनों में वसिष्ठ होता है. निश्चय ही वाणी वसिष्ठ है. 

3. जो प्रतिष्ठा को जानता है वह लोक परलोक में प्रतिष्ठित होता है. निश्चय ही चक्षु प्रतिष्ठा है. 

4. जो सम्पद को जानता है उसे दैव और मानुष दोनों ही काम  प्रकार से प्राप्त होते हैं। श्रोत्र ही सम्पति है. 

5. जो अयातन को जानता है वह स्वजनों का अयातन होता है अर्थात  आश्रय बन जाता है, निश्चय ही मन अयातन है.