Taittiriya Upanishad 1.1.1.1 . . Let there be no neglect of Truth. Let there be no neglect of Dharma. Let there be no neglect of Welfare. Let there be no neglect of Properity. Let there be no neglect of Study and Teaching. Let there be no neglect of duties to the God and Ancestors. Sama Veda, Chandogya Upanishad VII XII - The Akasa as Brahman, 1 The akasa is, verily, greater than fire. For in the akasa exist both the sun and the moon, lightning, stars and fire. It is through the akasa that a person calls another; it is through the akasa that the other hears; it is through the akasa that the person hears back. In the akasa we rejoice when we are together and in the akasa we rejoice not when we are separated. In the akasa everything is born and toward the akasa all things grow. Meditate upon the akasa. XII - The Akasa as Brahman, 2 He who meditates on the akasa as Brahman obtains the worlds extending far and wide, luminous, free from pain and spacious; he can, of his own free will, reach as far as the akasa reaches-he who meditates on the akasa as Brahman. Narada said: Venerable Sir, is there anything greater than the akasa? Of course there is something greater than the akasa. Please tell that to me, venerable Sir. XIII - Memory as Brahman, 1 Memory is, verily, greater than the akasa. Therefore even when many people assemble, if they had no memory they would not hear anyone at all, they would not think, they would not understand. But surely, if they had memory, they would hear, think and understand. Through memory one knows one's sons, through memory one's cattle. Meditate on memory. XIII - Memory as Brahman, 2 He who meditates on memory as Brahman can, of his own free will, reach as far as memory reaches-he who meditates on memory as Brahman. Narada said: Venerable Sir, is there anything greater than memory? Of course there is something greater than memory. Please tell that to me, venerable Sir. XIV - Hope as Brahman, 1 Hope is, verily, greater than memory. Kindled by hope, a person endowed with memory reads the sacred hymns, performs sacrifices, desires sons and cattle; desires this world and the other. Meditate on hope. . . Kena Upanishad-Chapter II 1The teacher said: If you think: "I know Brahman well," then surely you know but little of Its form; you know only Its form as conditioned by man or by the gods. Therefore Brahman, even now, is worthy of your inquiry. 2 The disciple said: I think I know Brahman. The disciple said: I do not think I know It well, nor do I think I do not know It. He among us who knows the meaning of "Neither do I not know, nor do I know"—knows Brahman. 3He by whom Brahman is not known, knows It; he by whom It is known, knows It not. It is not known by those who know It; It is known by those who do not know It. 4 Brahman is known when It is realised in every state of mind; for by such Knowledge one attains Immortality. By Atman one obtains strength; by Knowledge, Immortality 5If a man knows Atman here, he then attains the true goal of life. If he does not know It here, a great destruction awaits him. Having realised the Self in every being, the wise relinquish the world and become immortal. The Lord is always worthy of inquiry.*
Sama Veda, Chandogya Upanishad VII . XVI - The Knowledge of the Truth But in reality he is an ativadi who has become an ativadi by the knowledge of the True. May I, venerable Sir, become an ativadi by the knowledge of the True. But one should desire to know the True. Venerable Sir, I desire to know the True. . . XVII - Truth depends upon Understanding Sanatkumara said: When one understands the True, only then does one declare the True. One who does not understand the True does not declare It. Only one who understands It declares the True. One must desire to understand this understanding. Venerable Sir, I desire to understand. . . XVIII - Understanding depends upon Reflection When one reflects, only then does one understand. One Who does not reflect does not understand. Only one who reflects understands. One must desire to understand this reflection. Venerable Sir, I desire to understand reflection. . . XIX - Reflection depends upon Faith When one has faith, only then does one reflect. One who does not have faith does not reflect. Only one who has faith reflects. One must desire to understand faith. Venerable Sir, I desire to understand faith. . . XX - Faith depends upon Single-Mindedness When one is single-minded in one's devotion to the teacher, only then does one have faith. One who does not have single-mindedness does not have faith. Only one who has single-mindedness has faith. One must desire to understand single-mindedness. Venerable Sir, I desire to understand single-mindedness. . . XXI — Single—Mindedness depends upon Concentration When one performs one’s duties (i.e. practises concentration), only then does one have single—mindedness. One who does not perform his duties does not have single—mindedness. Only one who performs his duties has single—mindedness. One must desire to understand the performance of duties. Venerable Sir, I desire to understand the performance of duties. XXII — Concentration depends upon Bliss 1. "When one obtains bliss, only then does one perform one’s duties. One who does not obtain bliss does not perform his duties. Only one who obtains bliss performs his duties. One must desire to understand bliss." "Venerable Sir, I desire to understand bliss." . . XXIII — The Infinite is Bliss 1. "The infinite is bliss. There is no bliss in anything finite. Only the Infinite is bliss. One must desire to understand the Infinite." "Venerable Sir, I desire to understand the Infinite." . . XXIV — The Infinite and the Finite 1. "Where one sees nothing else, hears nothing else, understands nothing else—that is the Infinite. Where one sees something else, hears something else, understands something else—that is the finite. The Infinite is immortal, the finite mortal." "Venerable Sir, in what does the Infinite find Its support?" "In Its own greatness—or not even in greatness." . 2. "Here on earth people describe cows and horses, elephants and gold, slaves and wives, fields and houses, as ‘greatness.’ I do not mean this," he said, "for in such cases one thing finds its support in another. But what I say is: . . XXV — Instruction about the Infinite 1. "That infinite, indeed, is below. It is above. It is behind. It is before. It is to the south. It is to the north. The Infinite, indeed, is all this. "Next follows the instruction about the Infinite with reference to ‘I’: I, indeed, am below. I am above. I am behind. I am before. I am to the south. I am to the north. I am, indeed, all this.
Chhandogya Upanishad Book 6, Chapter VIII, Verse 2 Just as a bird, tied by a string to the hand of the birdcatcher, first flies in every direction and then finding no rest anywhere, settles down at the place where it is bound, so also the mind (i.e. the individual soul reflected in the mind), after flying in every direction and finding no rest anywhere, settles down in the Prana (i.e. Pure Being); for the mind (the individual soul) is fastened to the Prana (Pure Being). Yajur Veda ch. 26-ii It is the right of all people irrespective of caste, color and sex to read Vedas. Katha Upanishad Part 1, Chapter 3: 3-4 Know - the body to be a chariot; - the atman, the master of the chariot; - the intellect, the charioteer; and - the mind, the reins. - The senses are the horses; - the objects, the roads. The wise call "the atman" — [united with the (body, the senses and the mind)] —the enjoyer. 5 If the buddhi, being related to a mind that is always distracted, loses its discriminations, then the senses become uncontrolled, like the vicious horses of a charioteer. 6 But if the buddhi, being related to a mind that is always restrained, possesses discrimination, then the senses come under control, like the good horses of a charioteer. 7 If the buddhi, being related to a distracted mind, loses its discrimination and therefore always remains impure, then the embodied soul never attains the goal, but enters into the round of births. 8 But if the buddhi, being related to a mind that is restrained, possesses discrimination and therefore always remains pure, then the embodied soul attains that goal from which he is not born again. 9 A man who has discrimination for his charioteer and holds the reins of the mind firmly, reaches the end of the road; and that is the supreme position of Vishnu.
Brhadaranyaka Upanishad — I.iii.28 asato ma sadgamaya tamaso ma jyotirgamaya mrtyorma amrtam gamaya Lead me from the asat to the sat. Lead me from darkness to light. Lead me from death to immortality.
