'Kena and Other Upanishads' by Sri Aurobindo - Page 1 of 50 The Kaivalya Upanishad     OM. Aswalayana to the Lord Parameshthi came and said, Teach me, Lord, the highest knowledge of Brahman, the secret knowledge ever followed by the saints, how the wise man swiftly putting from him all evil goeth to the Purusha who is higher than the highest.   Commentary   The Lord Parameshthi is Brahma—not the Creator Hiranyagarbha, but the soul who in this kalpa has climbed up to be the instrument of Creation, the first in time of the Gods, the Pitamaha or original & general Prajapati, the Pitamaha, because all the fathers or special Prajapa

Section Five   Incomplete Translations of Two Vedantic Texts   Circa 1900 ­ 1902     The Karikas of Gaudapada   The Karikas of Gaudapada are a body of authoritative verse maxims and reasonings setting forth in a brief and closely-argued manual the position of the extreme Monistic school of Vedanta philosophy. The monumental aphorisms of the Vedantasutra are meant rather for the master than the learner. Gaudapada's clear, brief and businesslike verses are of a wider utility; they presuppose only an elementary knowledge of philosophic terminology and the general trend of Monis

'Kena and Other Upanishads' by Sri Aurobindo - Page 1 of 50 Mundaka Upanishad Mundaka Upanishad   CHAPTER ONE: SECTION I     1. Brahma first of the Gods was born, the creator of all, the world's protector; he to Atharvan, his eldest son, declared the God-knowledge in which all sciences have their foundation.     2. The God-knowledge by Brahma declared to Atharvan, Atharvan of old declared to Angir;

Notes on the Chhandogya Upanishad   First Adhyaya     OM is the syllable (the Imperishable One); one should follow after it as the upward Song (movement); for with OM one sings (goes) upwards; of which this is the analytical explanation. So, literally translated in its double meaning, both its exoteric, physical and symbolic sense and its esoteric symbolised reality, runs the initial sentence of the Upanishad. These opening lines or passages of the Vedanta are always of great importance; they are always so designed as to suggest or even sum up, if not all that comes afterwards, yet the centra

The Spirit of Hinduism   God   OM ityetad aksaram idam sarvam; OM is the syllable, OM is the Universe; all that was, all that is, all that will be is OM. With this pregnant confession of faith Hinduism begins its interpretation of the Universe. Metaphysical systems arise and metaphysical systems fall; Hegel disappears and Kant arrives; Pantheism, Theism, Atheism pursue their interminable round, and there is no finality. Then Science comes and declares the whole vanity, for all is physical and there is nothing metaphysical save in the brain of the dreamer; and yet tho' Science has spoken still there is no fi

God and Immortality   Chapter I   The Upanishad   The Upanishads stand out from the dim background of Vedic antiquity like stupendous rock cathedrals of thought hewn out of the ancient hills by a race of giant builders the secret of whose inspiration and strength has passed away with them into the Supreme. They are at once Scripture, philosophy and seer-poetry; for even those of them that dispense with the metrical form, are prose poems of a rhythmically mystic thought. But whether as Scripture, philosophical theosophy or literature, there is nothing like them in ancient, mediaeval or modern, in Occidental

Nila Rudra Upanishad   First Part   Translation     1. OM. Thee I beheld in thy descending down from the heavens to the earth, I saw Rudra, the Terrible, the azure-throated, the peacock-feathered, as he hurled.     2. Fierce he came down from the sky, he stood facing me on the earth as its lord,—the people behold a mass of strength, azure-throated, scarlet-hued.     3. This that cometh is he that destroyeth evil, Rudra the Terrible, born of the tree that dwelleth in the waters; let the globe of the stormwinds come too, that destroyeth for thee all things of evil ome

Chhandogya Upanishad   Chapter I   and the first section     1. Worship ye OM, the eternal syllable. OM is Udgitha, the chant of Samaveda; for with OM they begin the chant of Sama. And this is the exposition of OM.     2. Earth is the substantial essence of all these creatures and the waters are the essence of earth; herbs of the field are the essence of the waters; man is the essence of the herbs. Speech is the essence of man, Rigveda the essence of Speech, Sama the essence of Rik. Of Sama OM is the essence.     3. This is the eighth essence of the essences and

"God, the Invisible King"   A REMARKABLE book with this title by the well-known writer and thinker, Mr. H. G. Wells, has recently appeared, of which only a few extracts are before us, but these are sufficient to reveal its character and thought. It is on the part of the writer, speaking not for himself personally alone but as scribe to the spirit of his generation, a definite renunciation of the gospel of an all-sufficient rationalism, a discovery of God, a profession of faith in spirituality as the one lever by which mankind can rise out of the darkness and confusion of its present state into a more perfect living

Historical Impressions   The French Revolution   The greatness of the French Revolution lies not in what it effected, but in what it thought and was. Its action was chiefly destructive. It prepared many things, it founded nothing. Even the constructive activity of Napoleon only built a halfway house in which the ideas of 1789 might rest until the world was fit to understand them better and really The ideas themselves were not new; they existed in Christianity and before Christianity they existed in Buddhism; but in 1789 they came out for the first time from the Church and the Book and sought to remo