some tit bits from brihadaranyaka---
Chapter IV—The Creation and Its Cause
1
In the beginning, this universe was the self (Viraj) alone, in the
shape of a person. He reflected and saw nothing else but His
self. He first said: "I am He." Therefore He came to be known
by the name I (Aham). Hence, even now, when a person is
addressed, he first says: "It is I," and then says whatever other
name he may have. And because He, before (purva) the whole
group of aspirants, burnt (aushat) all evils, therefore He is
called Purusha. He who knows this verily burns up him who
wishes to be Viraj in advance of him.
Source: "
2
He was afraid. Therefore people still are afraid when alone. He
thought: "Since there is nothing else but Myself, what am I
afraid of?" Thereupon His fears were gone; for what was there
to fear? Assuredly, it is from a second entity that fear arises.
7
Now, all this universe was then undifferentiated. It became
differentiated by name and form: it was known by such and
such a name and such and such a form. Thus to this day this
universe is differentiated by name and form; so it is said. "He
has such a name and such a form."
This Self has entered into these bodies up to the very tips of the
nails, as a razor lies hidden in its case, or as fire, which sustains
the world, lies hidden in its source. People do not see the Self,
for when viewed in parts It is incomplete: when breathing, It is
called the vital breath (prana); when speaking, the organ of
speech; when seeing, the eye; when hearing, the ear; when
thinking, the mind. These are merely Its names according to Its
functions. He who meditates on one or another of Its aspects
does not know, for It is then incomplete: the Self is separated
from Its totality by being associated with a single characteristic.
The Self alone is to be meditated upon, for in It all these
become unified. Of all these, this Self alone should be known,
for one knows all these through It, just as one may find an
animal which is lost through its footprints. He who thus knows
the Self obtains fame and association with dear ones.
8
This Self is dearer than a son, dearer than wealth, dearer than
everything else, because It is innermost. If one holding the Self
dear were to say to a person who speaks of anything other than
the Self as dear, that he, the latter, will lose what he holds
dear—and the former is certainly competent to do so—it will
indeed come true.
One should meditate upon the Self alone as dear. He who
meditates upon the Self alone as dear—what he holds dear will
not perish.
9
They say: "Since men think that by the Knowledge of Brahman
they become all, what, pray, was it that Brahman knew by
which It became all?"
10
This self was indeed Brahman in the beginning. It knew itself
only as "I am Brahman." Therefore it became all. And whoever
among the gods had this enlightenment, also became That
Brahman. It is the same with the seers (rishis), the same with
men. The seer Vamadeva, having realized this self as That,
came to know: "I was Manu and the sun." And to this day,
whoever in a like manner knows the self as "I am Brahman,"
becomes all this universe. Even the gods cannot prevent his
becoming this, for he has become their
Self.
16
Now, this self (the ignorant person) is an object of enjoyment
(lokah) to all beings. In so far as he offers oblations in the fire
and performs sacrifices, he becomes an object of enjoyment to
the gods. In so far as he studies the Vedas, he becomes an
object of enjoyment to the rishis. In so far as he makes
offerings to the Manes and desires children, he becomes an
object of enjoyment to the Manes. In so far as he gives shelter
and food to men, he becomes an object of enjoyment to men. In
so far as he gives fodder and water to the animals, he becomes
an object of enjoyment to the animals. In so far as beasts and
birds and even ants find a living in his home, he becomes an
object of enjoyment to these. Just as one wishes no injury to
one's body, so do all beings wish no injury to him who has this
knowledge. All this, indeed, has been known and well
investigated.
Source: "The Upanishads - A New Translation" by Swami Nikhilananda in four volumes
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Originally Posted by Krsna Das
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