SIX The Triple Brahman PARABRAHMAN is now on the way to phenomenal manifestation; the Absolute Shakespeare of Existence, the infinite Kavi, Thinker and Poet, is, by the mere existence of the eternal creative force Maya, about to shadow forth a world of living realities out of Himself which have yet no independent existence. He becomes phenomenally a Creator, and Container of the Universe, though really He is what He ever was, absolute and unchanged. To understand why and how the Universe appears what it is, we have deliberately to abandon our scientific standpoint of transcendental knowledge and speaking the language of Nescience, represent the Absolu

NILARUDRA UPANISHAD NILARUDRA UPANISHAD 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. 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. 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 storm winds come too, that destroyeth for thee all things of evil o

-33_Sadananda's Essence of Vedanta.htm SADANANDA'S ESSENCE OF VEDANTA INVOCATION To the Absolute I take refuge with Him who is sheer Existence, Intelligence and Bliss, impartible, beyond the purview of speech and mind, the Self in whom the whole Universe exists — may my desire and purpose attain fulfilment. To the Masters After homage to the Masters who in deed as well as word delight in the One without second and from whom the seemings of duality have passed away, I will declare the Essence of Vedanta according to my intellectual capacity. PRELIMINARY STATEMENT The Training of the Vedantin

Ishavasyam THE Isha Upanishad in its very inception goes straight to the root of the problem the Seer has set out to resolve; he starts at once with the two supreme terms of which our existence seems to be composed and in a monumental phrase, cast with the bronze of eight brief but sufficient words, he confronts them and sets them in their right and eternal relation. Īśāvāsyamidam sarvaṁ yat kiñca jagatyāṁ jagat. Isha and Jagat, God and Nature, Spirit and World, are the two poles of being between which our consciousness revolves. This double or biune reality is existence, is life, is man. The Eternal seated sole in all His creations occupies the ever-shifting universe a

THE UPANISHADS Rendered into simple and rhythmic English (Comprising six Upanishads namely the Isha, Kena, Katha, Mundaka, Prashna and Mandukya) Svalpamapyasya dharmasya trāyate mahato bhayāt Bhagavadgita Even a little of this Law delivereth one out of great fear. Quel chʼella par quando un poco sorride, Non si pò dicer né tenere a mente, Si è novo miracolo e gentile. Dante What she appears when she smiles a little, Cannot be spoken of, neither can the mind lay hold on it, It is so sweet and strange and sublime a miracle. First page, typewritten by Sri Aurobindo of the manuscript containing

The Upanishad in Aphorisms THE ISHA UPANISHAD FOR the Lord all this is a habitation whatsoever is moving thing in her that moves. Why dost thou say there is a world? There is no world, only One who moves. What thou callest world is the movement of Kali; as such embrace thy world-existence. In thy all-embracing stillness of vision thou art Purusha and inhabitest; in thy outward motion and action thou art Prakriti and the builder of the habitation. Thus envisage thy being. There are many knots of this movement and each knot thy eyes look upon as an object; many currents and each current thy mind sees as force and tendency. Forces and objec

MUNDAKA UPANISHAD MUNDAKA UPANISHAD CHAPTER ONE : SECTION I Brahma first of the Gods was born, the creator of all, the worldʼs protector, he to Atharvan, his eldest son, declared the God-knowledge in which all sciences have their foundation. The God-knowledge by Brahma declared to Atharvan, Atharvan of old declared to Angir; he to Satyavaha the Bharadwaja told it, the Bharadwaja to Angiras, both the higher and the lower knowledge. Shaunaka, the great house-lord, came to Angiras in the due way of the disciple and asked of him, “Lord, by knowing what does all th

THREE Parabrahman SO FAR the great Transcendent Reality has been viewed from the standpoint of the human spirit as it travels on the upward curve of evolution to culminate in the Supreme. It will now be more convenient to view the Absolute from the other end of the cycle of manifestation where, in a sense, evolution begins and the great Cause of phenomena stands with His face towards the Universe He will soon create. At first of course there is the Absolute, unconditioned, unmanifested, unimaginable, of Whom nothing can be predicated except negatives. But as the first step towards manifestation the Absolute — produces, shall we say? let the word serve for

BIBLIOGRAPHICAL NOTE Sri Aurobindo translated a number of Upanishads and wrote commentaries and articles on them at various times. Some of these were revised, a few more than once, and were published as stated below. For the purposes of the Centenary Edition the last revised version is included wherever it is available. In other cases the edition follows the available manuscripts. The series of six articles, comprising Philosophy of the Upanishads and one On Translating the Upanishads, are early writings and belong to the Baroda period. The first six articles appeared in the Advent in 1953. On Translating the Upanishads was used as Introduction to EIGHT

Kena Upanishad FOREWORD AS THE Isha Upanishad is concerned with the problem of God and the world and consequently with the harmonising of spirituality and ordinary human action, so the Kena is occupied with the problem of God and the Soul, and the harmonising of our personal activity with the movement of infinite energy and the supremacy of the universal Will. We are not here in this universe as independent existences. It is evident that we are limited beings clashing with other limited beings, clashing with the forces of material Nature, clashing too with forces of immaterial Nature of which we are aware not with the senses but by the mind. The Upanishad ta