All Upanishad In Hindi Pdf WORK Free 17
Download File ===== https://tinurll.com/2tqvLv
In similar fashion, Vedic gods such as the Agni, Aditya, Indra, Rudra, Visnu, Brahma, and others become equated in the Upanishads to the supreme, immortal, and incorporeal Brahman-Atman of the Upanishads, god becomes synonymous with self, and is declared to be everywhere, inmost being of each human being and within every living creature.[109][110][111] The one reality or ekam sat of the Vedas becomes the ekam eva advitiyam or \"the one and only and sans a second\" in the Upanishads.[101] Brahman-Atman and self-realization develops, in the Upanishad, as the means to moksha (liberation; freedom in this life or after-life).[111][112][113]
Atman is the predominantly discussed topic in the Upanishads, but they express two distinct, somewhat divergent themes. Younger Upanishads state that Brahman (Highest Reality, Universal Principle, Being-Consciousness-Bliss) is identical with Atman, while older upanishads state Atman is part of Brahman but not identical.[128][129] The Brahmasutra by Badarayana (c. 100 BCE) synthesized and unified these somewhat conflicting theories. According to Nakamura, the Brahman sutras see Atman and Brahman as both different and not-different, a point of view which came to be called bhedabheda in later times.[130] According to Koller, the Brahman sutras state that Atman and Brahman are different in some respects particularly during the state of ignorance, but at the deepest level and in the state of self-realization, Atman and Brahman are identical, non-different.[128] This ancient debate flowered into various dual, non-dual theories in Hinduism.
However, other scholars, such as Arthur Berriedale Keith, J. Burnet and A. R. Wadia, believe that the two systems developed independently. They note that there is no historical evidence of the philosophers of the two schools meeting, and point out significant differences in the stage of development, orientation and goals of the two philosophical systems. Wadia writes that Plato's metaphysics were rooted in this life and his primary aim was to develop an ideal state.[179] In contrast, Upanishadic focus was the individual, the self (atman, soul), self-knowledge, and the means of an individual's moksha (freedom, liberation in this life or after-life).[182][183]
All persons do not see or realize theBrahman in their life-time. Certain qualifications are absolutely necessary. (1) Mumukshaor intense desire to get free. He, who thinks that he is bound and that he should get freefrom bondage and works earnestly and resolutely to that end;and who does not care for anyother thinks, is qualified for the spiritual life. (2) Virakti or a feeling of disgustwith the things of this world and the next. Unless a man feels disgusted with the things,emoluments and honors, which his action would bring in this world and the next, he has noright to enter into the spiritual realm. (3) Antarmukhata (introversion). Our senses havebeen created by God with a tendency to move outward and so, man always looks outsidehimself and not inside. He who wants self-realization and immortal life, must turn hisgaze inwards, and look to his inner Self. (4) Catharsis from (Purging away of) sins.Unless a man has turned away from wickedness, and stopped from doing wrong, and hasentirely composed himself and unless his mind is at rest, he cannot gain self-realization,even by means of knowledge. (5) Right Conduct. Unless, a man leads a life of truth,penance and insight, a life of celibacy, he cannot get God-realization. (6) PreferringShreyas, (the Good) to Preyas (the Pleasant). There are two sorts of things viz., the Goodand the Pleasant; the former deals with spiritual affairs, and the latter with mundanematters. Both these approach man for acceptance. He has to think and choose one of them.The wise man prefers the Good to the Pleasant; but the unwise, through greed andattachment, chooses the Pleasant. (7) Control of the mind and the senses. The body is thechariot and the Self is its master; intellect is the charioteer and the mind is the reins;the senses are the horses and sense-objects their paths. He who has no understanding andwhose mind is unrestrained, his senses unmanageable like the vicious horses of acharioteer, does not reach his destination (get realization), but goes through the roundof births and deaths; but he who has understanding and whose mind is restrained, hissenses being under control, like the good horse of a charioteer, reaches that place, i.e.,the state of self-realization, when he is not born again. The man, who has understandingas his charioteer (guide) and is able to rein his mind, reaches the end of the journey,which is the supreme abode of the all-pervading, Vishnu (lord). (8) Purification of themind. Unless a man discharges satisfactorily and disinterestedly the duties of his stationin life, his mind will not be purified and, unless his mind is purified, he cannot getself-realization. It is only in the purified mind that Viveka (discrimination between theUnreal and the Real), and Vairagya (Non-attachment to the unreal) crop up and lead on theself-realization. Unless egoism is dropped, avarice got rid of, and the mind madedesireless (pure), self-realization is not possible. The idea that 'I am the body' is agreat delusion, and attachment to this idea is the cause of bondage. Leave off this ideaand attachment therefore, if you want to get to the Self-realization. (9) The necessity ofa Guru. The knowledge of the self is so subtle and mystic, that no one could, by his ownindividual effort ever hope to attain it. So the help of another person-Teacher, who hashimself got self-realization is absolutely necessary. What others cannot give with greatlabour and pains, can be easily gained with the help of such a Teacher; for he has walkedon the path himself and can easily take the disciple, step by step on the ladder ofspiritual progress. (10) and lastly the Lord's Grace is the most essential thing. When theLord is pleased with any body, He gives him Viveka and Vairagya; and takes him safe beyondthe ocean of mundane existence, \"The Self cannot be gained by the study of Vedas, norby intellect, nor by much learning. He, whom the Self chooses, by him It is gained. To himthe Self reveals Its nature\", says the Katha Upanishad.
After the dissertation was over, Baba turned to thegentleman and said - \"Well sir, there is in your pocket the Brahma (or Mammon) in theform of fifty-times five(Rs.250/-) rupees; please take that out.\" The gentleman tookout from his pocket the bundle of currency notes, and to his great surprise found, oncounting them, that there were 25 notes of 10 rupees each, Seeing this ominiscience ofBaba, he was moved and fell at Baba's Feet and craved for His blessings. Then Baba said tohim, \"Roll up your bundle of Brahma viz. Currency notes. Unless you get ridcompletely of your avarice or greed, your will not get the real Brahma. How can be, whosemind is engrossed in wealth, progeny and prosperity, expect to know the Brahma, withoutremoving away his attachment for the same The illusion of attachment or the love formoney is a deep eddy (whirlpool) of pain full of crocodiles in the form of conceit andjealousy. He, who is desireless, can alone cross this whirlpool. Greed and Brahma are aspoles asunder, they are eternally opposed to each other. Where there is greed, there is noroom for thought or meditation of the Brahma. Then how can a greedy man get dispassion andsalvation For a greedy man there is no peace, neither contentment, nor certainty(steadiness). If there be even a little trace of greed in mind, all the Sadhanas(spiritual endeavors) are of no avail. Even the knowledge of a well-read man, who is notfree from the desire of the fruit or reward of his actions, and who has got no disgust forthe same, is useless and can't help him in getting self-realization. The teachings of aGuru are of no use to a man, who is full of egoism, and who always thinks about thesense-objects. Purification of mind is absolutely necessary; without it, all our spiritualendeavors are nothing, but useless show and pomp. It is, therefore, better for one to takeonly what he can digest and assimilate. My treasury is full, and I can give anyone, whathe wants, but I have to see whether he is qualified to receive what I give. If you listento Me carefully, you will be certainly benefited. Sitting in this Masjid, I never speakany untruth.\"
The Katha Upanishad is embedded in the last 8 sections of the Krishna Yajurveda. It has two chapters divided into three Vallis each. It is a Mukhya upanishad and listed as #3 in the Muktika canon of 108 Upanishads. 1e1e36bf2d