Written by London Swaminathan

Post No. 15,937

Date uploaded in London – 2 July 2026

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge.

this is a non- commercial blog. Thanks for your great pictures.

tamilandvedas.com, swamiindology.blogspot.com

xxxx 

Part 5; Mantra 31

न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः परेण नाकं निहितं गुहायां विभ्राजते तद्यतयो विशन्ति

— Kaivalya Upanishad also in Sanyasa suktam

na karmaṇā na prajayā dhanena tyāgenaike amṛtatvamānaśuḥ .

pareṇa nākaṃ nihitaṃ guhāyāṃ vibhrājate tadyatayo viśanti||

Neither by actions, nor by (aquiring) progeny and wealth, but by renunciation alone is immortality attained

Na karmanā – not by karma.

Na prajaya – not by progeny.

Na dhanena – not by wealth.

Tyagenaike amṛtatvamanaśuh – Only by tyāga, renunciation of karma, one can gain mokşa.

32

कैवल्योपनिषद् (Verse 7)

उमासहायं परमेश्वरं प्रभुं त्रिलोचनं नीलकण्ठं प्रशान्तम्।ध्यात्वा मुनिर्गच्छति भूतयोनिं समस्तसाक्षिं तमसः परस्तात्॥

Mantra 7 — Kaivalya Upanishad

Umasahayam paramesvaram prabhum, trilochanam nilakantam prasantam |

Dhyatva munirgacchati bhutayonim, samastasakshim tamasah parastat || 7 ||

Having meditated on the tranquil, supreme Lord who is the consort of Uma (and) who is the Lord with three eyes and blue neck, the meditator attains (oneness with Brahman) which is the source of all beings, witness of all, and beyond all darkness.

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33

Verse 2.3.11 of the Katha Upanishad

तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम् ।
अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ ॥ ११ ॥

tāṃ yogamiti manyante sthirāmindriyadhāraṇām |
apramattastadā bhavati yogo hi prabhavāpyayau || 11 ||

This firm holding back of the senses is what is known as Yoga. Then one should become watchful, for Yoga comes and goes.

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34

 (from the Rigveda 10.13.1 and Shvetashvatara Upanishad 2.2)

युजे वां ब्रह्म पूर्व्यं नमोभिर्वि श्लोक एतु पथ्येव सूरेः।
शृण्वन्तु विश्वे अमृतस्य पुत्रा आ ये धामानि दिव्यानि तस्थुः॥

Word-by-word meaning:

• युजे वां ब्रह्म पूर्व्यं नमोभिः (yuje vāṁ brahma pūrvyaṁ namobhiḥ): I invoke/engage with the eternal and ancient Divinity through my prayers and salutations.
• वि श्लोक एतु पथ्येव सूरेः (vi śloka etu pathyeva sūreḥ): May the hymn (the praise) travel forth on the path of the wise.
• शृण्वन्तु विश्वे अमृतस्य पुत्राः (śṛṇvantu viśve amṛtasya putrāḥ): Listen, all sons (and children) of immortality.
• आ ये धामानि दिव्यानि तस्थुः (ā ye dhāmāni divyāni tasthuḥ): Those who dwell in the divine celestial realms.

Meaning

“I yoke your ancient prayer with adorations. Let my verse go forth like the path of a wise man. May all the sons of the Immortal (divine beings) listen, even those who have reached heavenly abodes.”

This verse is foundational to understanding the relationship between the divine and humanity in Hindu scripture, specifically highlighting the concept of amṛtasya putrāḥ (“children of immortality”).

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35

Shvetashvatara Upanishad 1.15–16 says

15-16     As oil exists in sesame seeds, butter in milk, water in river- beds and fire in wood, so the Self is realized as existing within the self,

Or

तिलेषु तैलं दधिनीव सर्पि-

रापः स्रोतःस्वरणीषु चाग्निः ।

एवमात्माऽत्मनि गृह्यतेऽसौ

सत्येनैनं तपसायोऽनुपश्यति ॥ १५॥

सर्वव्यापिनमात्मानं क्षीरे सर्पिरिवार्पितम् ।

आत्मविद्यातपोमूलं तद्ब्रह्मोपनिषत् परम् ॥ १६॥

tileṣu tailaṃ dadhinīva sarpi-

rāpaḥ srotaḥsvaraṇīṣu cāgniḥ .

evamātmā’tmani gṛhyate’sau

satyenainaṃ tapasāyo’nupaśyati .. 15..

sarvavyāpinamātmānaṃ kṣīre sarpirivārpitam .

ātmavidyātapomūlaṃ tadbrahmopaniṣat param Shvetashvatara Upanishad 1.15–16;

As oil exists in sesame seeds, butter in milk, water in river- beds and fire in wood, so the Self is realized as existing within the self, when a man looks for It by means of truthfulness and austerity-when he looks for the Self, which pervades all things as butter pervades milk and whose roots are Self- Knowledge and austerity. That is the Brahman taught by the Upanishad; yea, that is the Brahman taught by the Upanishads. Shvetashvatara Upanishad 1.15–16;

Another translation

Like oil in sesame seeds, like butter in cream, like water in springs, like fire in firesticks, so dwells the Lord of Love, the Self, in the very depths of consciousness. Realize him through truth and meditation.

The Self is hidden in the hearts of all, as butter lies hidden in cream. Realize the Self in the depths of meditation—the Lord of Love, supreme Reality, who is the goal of all knowledge.

—Shvetashvatara Upanishad 1.15–16; translation by Eknath Easwaran

Another translation by R E Hume of the above passage

As oi in sesame seeds, as butter in cream

As water in river beds and as fire in the friction sticks

So is the soul apprehended in one’s own soul

If one looks for Him with true austerity

–SVETASVATARA UPANISHAD, P.396, THE THIRTEEN PRINCIPAL UPANISHADS, R E HUME

**

Tamil Saivite saint Appar  (600 CE) says in Tevaram verse in Tamil:

Like the fire in the wood, like the ghee in the milk,

the great gem like Brilliant Lord is standing obscured.

installing the pole of relationship, with the rope of

feeling, when gyrated vigorously, It (it) would appear in front.

***

Sri Ramakrishna Paramahamsa explains it in simpler terms:

“You see many stars in the sky at night, but not when the sun rises. Can you therefore say that there are no stars in the heavens during the day? Because you cannot find God in the days of your ignorance, say not that there is no God.”

xxx

 There are pearls in the deep sea, but you must hazard all the perils to get them. If you fail to get at them  by a single dive, do not conclude that the sea is without them. So also in the quest for the Lord, if your first attempt to see him proves fruitless, do not lose heart. Persevere in the attempt, and you are sure to realise Him at last.

To be continued………

 Tags- God, oil in sesame, churning milk, in firewood, Svetasvatara Upanishad, Appar, Tevaram, tileṣu tailaṃ dadhinīva sarpi-

Written by London Swaminathan

Post No. 15,895

Date uploaded in London –20 June 2026

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge.

this is a non- commercial blog. Thanks for your great pictures.

tamilandvedas.com, swamiindology.blogspot.com

xxxx 

 Part 2

9

आसीनो दूरं व्रजति शयानो याति सर्वतः ।

कस्तं मदामदं देवं मदन्यो ज्ञातुमर्हति ॥ २१ ॥

āsīno dūraṃ vrajati śayāno yāti sarvataḥ |

kastaṃ madāmadaṃ devaṃ madanyo jñātumarhati || 21 ||

21. Sitting, he goes far; lying, he goes everywhere. Who else but me deserves to know the God, who is joyful and joyless. .(Katopanishad)

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10

  In the Svetasvatara Upanishad Chapter 4 Verse 20,

na saṃdṛśe tiṣṭhati rūpam asya na cakṣuṣā paśyati kaścanainaṃ:

न संदृशे तिष्ठति रुपमस्य न चक्षुषा पश्यति कश्चनैनम् ।
हृदा हृदिस्थं मनस य एनमेवं विदुरमृतास्ते भवन्ति ॥२०॥

20) The form of Him stands not within the vision and none beholdeth Him by the eye; but by the heart and the mind, for in the heart is His station; who thus know Him, they become immortal.

OR

4-20. His form cannot be seen, no one perceives him with the eye. Those who through heart and mind know him thus abiding in the heart, become immortal. — Svetasvatara Upanishad

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11

बृहच्च तद्दिव्यमचिन्त्यरूपं सूक्ष्माच्च तत्सूक्ष्मतरं विभाति ।
दूरात्सुदूरे तदिहान्तिके च पश्यन्त्विहैव निहितं गुहायाम् ॥ ७ ॥

bṛhacca taddivyamacintyarūpaṃ sūkṣmācca tatsūkṣmataraṃ vibhāti |
dūrātsudūre tadihāntike ca paśyantvihaiva nihitaṃ guhāyām || 7 ||

7. That shines as vast, heavenly, of unthinkable form and subtler than the subtle, much farther than the distant, near, also here, and seen fixed in the cavity, by the intelligent. (7) –Mundakopanishad

***

12

एष देवो विश्वकर्मा महात्मा सदा जनानां हृदये संनिविष्टः ।
हृदा मनीषा मनसाभिक्लृप्तो य एतद् विदुरमृतास्ते भवन्ति ॥4-17॥

4-17) This is the God, the mighty Soul, the Architect of all, seated for ever in the hearts of creatures and he is realised by the heart and the intellect and the mind; who know this, they become immortal.– Svetasvatara Upanishad

***

13

तदेजति तन्नैजति तद्दूरे तद्वन्तिके ।
तदन्तरस्य सर्वस्य तदु सर्वस्यास्य बाह्यतः ॥ ५ ॥

tadejati tannaijati taddūre tadvantike |
tadantarasya sarvasya tadu sarvasyāsya bāhyataḥ || 5 ||

5. It moves, it is motionless. It is distant, it is near. It is within all, it is without all this. (Isavasyopanishad)

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14

आनन्दो ब्रह्मेति व्यजानात्। आनन्दाध्येव खल्विमानि भूतानि जायन्ते। आनन्देन जातानि जीवन्ति। आनन्दं प्रयन्त्यभिसंविशन्तीति।सैषा भार्गवी वारुणी विद्या। परमे व्योमन्प्रतिष्ठिता।स य एवं वेद प्रतितिष्ठति। अन्नवानन्नादो भवति। महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन ंअहान्‌ कीर्त्या॥

Transliteration

ānando brahmeti vyajānāt| ānandādhyeva khalvimāni bhūtāni jāyante| ānandena jātāni jīvanti | ānandaṁ prayantyabhisaṁviśantīti |saiṣā bhārgavī vāruṇī vidyā | parame vyomanpratiṣṭhitā |sa ya evaṁ veda pratitiṣṭhati | annavānannādo bhavati| mahānbhavati prajayā paśubhirbrahmavarcasena ṁahān kīrtyā||

Meaning

He knew Bliss for the Eternal. For from Bliss alone, it appeareth, are these creatures born and being born they live by Bliss and to Bliss they go hence and return. This is the lore of Bhrigu, the lore of Varouna, which hath its firm base in the highest heaven. Who knoweth, getteth his firm base, he becometh the master of food and its eater, great in progeny, great in cattle, great in the splendour of holiness, great in glory. –Taitriopanishad

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15

हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् ।
तत्त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये ॥ १५ ॥

hiraṇmayena pātreṇa satyasyāpihitaṃ mukham |
tattvaṃ pūṣannapāvṛṇu satyadharmāya dṛṣṭaye || 15 ||

15. The entrance of the True is covered as if by a golden vessel. Remove, O sun, the covering that I who have been worshipping “The True” may behold it. (Isavasyopanishad)

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16

स तस्मिन्नेवाकाशे स्त्रियमाजगाम बहुशोभमानामुमां हैमवतीं तां होवाच किमेतद्यक्षमिति ॥ १२ ॥

 sa tasminnevākāśe striyamājagāma bahuśobhamānāmumāṃ haimavatīṃ tāṃ hovāca kimetadyakṣamiti || 12 || Kena-upaniṣad mantra 3.12:

12. He (seeing) a woman in that very space (where the Yakṣa had lately stood) came towards (her.) (She was) the very fair Umā, the daughter of the Himavat. He asked her “who was that Yakṣa?”– Kenopanishad

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17

ना॒राय॒णप॑रो ज्यो॒ति॒रा॒त्मा ना॑राय॒णः प॑रः ।

ना॒राय॒णपर॑-म्ब्र॒ह्म॒ तत्त्व-न्ना॑राय॒णः प॑रः ।

nā̠rāya̠ṇapa̍rō jyō̠ti̠rā̠tmā nā̍rāya̠ṇaḥ pa̍raḥ ।

nā̠rāya̠ṇapara̍-mbra̠hma̠ tattva-nnā̍rāya̠ṇaḥ pa̍raḥ ।

Narayana is the supreme light; Narayana is the supreme self. Narayana is the supreme Brahman; Narayana is the supreme truth.—Mahanarayana Upanishad

OR

नारायण परो ज्योतिरात्मा नारायणः परः ।

नारायण परं ब्रह्म तत्त्वं नारायणः परः ।

नारायण परो ध्याता ध्यानं नारायणः परः ॥

 The Lord Narayana is the Supreme Absolute; Narayana is

 the Supreme Reality; Narayana is the Supreme Light; Narayana

is the Supreme Self; Narayana is the Supreme Meditator; Narayana

is the Supreme Meditation. .—Mahanarayana Upanishad

***

18

दिव्यो ह्यमूर्तः पुरुषः स बाह्याभ्यन्तरो ह्यजः ।अप्राणो ह्यमनाः शुभ्रो ह्यक्षरात् परतः परः ॥ २॥ Mundaka Upanishad (Chapter 2, Section 1, Verse 2

divyo hyamūrtaḥ puruṣaḥ sa bāhyābhyantaro hyajaḥ |aprāṇo hyamanāḥ śubhro hyakṣarāt parataḥ paraḥ || 2 ||

2. He is bright, formless, all-pervading, existing without and within, unborn, without prana, without mind, pure and beyond the avyakrita, which is beyond all.

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19

अणोरणीयान् महतो महीयान् आत्मास्य जन्तोर् निहितो गुहायाम् ।

तमक्रतुः पश्यति वीतशोको धातुप्रसादान्महिमानमात्मनः ॥

aṇoraṇīyān mahato mahīyān ātmāsya jantor nihito guhāyām |

tamakratuḥ paśyati vītaśoko dhātuprasādānmahimānamātmanaḥ ||

Smaller than the smallest, greater than the greatest, the Self (ātmā) is hidden in the heart-cave of this creature… One who is free from desire… sees that glory of the Self through divine grace. It can only be perceived not by the senses,but by a pure mind free from desire, and only through divine grace. –Katha Upanishad .

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20

श्रवणायापि बहुभिर्यो न लभ्यः

शृण्वन्तोऽपि बहवो यं न विद्युः ।

आश्चर्यो वक्ता कुशलोऽस्य लब्धा

आश्चर्यो ज्ञाता कुशलानुशिष्टः ॥ ७॥kathopanishad

śravaṇāyāpi bahubhiryo na labhyaḥ

śṛṇvanto’pi bahavo yaṃ na vidyuḥ .

āścaryo vaktā kuśalo’sya labdhā

āścaryo jñātā kuśalānuśiṣṭaḥ  1-2-7 kathopanishad

7 There are many who do not even hear of Atman; though hearing of Him, many do not comprehend. Wonderful is the expounder and rare the hearer; rare indeed is the experiencer of Atman taught by an able preceptor.

To be continued…………….

Tags- Part 2, Important, Upanishad Mantras