The human being is not what he seems to be. He is not one person but five-fold, one covering another. The outermost person has to journey within to his inmost. Self and return to the surface a new being altogether, according to the Taittiriya Upanishad.

The high importance of this classical Upanishad as exclusively treating, among other things, of the five kosas (sheaths of the Self) cannot be over-emphasised. As the doctrine of the Kosas is pivotal to Vedanta on its theoretical as well as its practical side, student of the Vedanta should be thoroughly familiar with it before proceeding further in their studies. The present work fulfils the need in ample measure.

The work now presented to the public contains the orignnal Sanskrit text of the Upanishad in Devanagari with a literal translation into English both of the text and of the three commentaries – the Bhashya of Sankaracharya, the Vartika of Suresvaracharya and the Bhashya of Vidyaranya. A few notes have been extracted from Anandagiri's glosses on the Bhashya and on the Vartika; also from Vanamala, Achyuta Krishnananda Swamin's gloss on the Bhashya. The translator has added some notes of his own where they seemed most necessary.

This volume brings together three books: Vidyaranya's masterly Introduction to the study of the Upanishads, The Taittiriya Upanishad, with the three commentaries and The Atharvana Upanishads: Amritabindu, Kaivalya – all the three translated by Sri Aalladi Mahadeva Sastry the well-known translator of Sankaracharya's Gita Bhashya.

The Bhagavad Gita

This book contains the original Sanskrit text of the Gita in Devanagari followed by its translation as also the translation of Sanskara's Gita Bhashya in English by Alladi Mahadeva Sastri, the Translation has stood the test of time since its first publication in 1897.

Dakshinamurti Stotra

A great poem in world literature, Sri Sureshwaracharya wrote a commentary Manasollasa on this hymn of his Master to enlighten those who needed further help.
Added to these texts are the ancient Dakshinamurti Upanishad and Sureshvaracharya's Pranava Vartika in Nagari Script. The translation of these four texts into English is by Sri Alladi Mahadeva Sastri the well-known scholar.

Jnaneshwari

Translated by R.K. Bhagwat
Sri Jnanadev or Jnaneshwar, Poet and Yogi, Jnani and Bhakta, was on this earth for about twenty years, nearly seven hundred years ago. His brief life was a divine event.
Jnaneshwar Maharaj had, at a very young age, given discourses on the Gita which came to be known as Bhavartha Dipika or Jnaneshwari.
Long out of print and very much in demand this spiritual classic is now issued in a new revised edition in corporation the text of the Bhagavad Gita in Devanagari along with English translation.

	PART II (TAITTRIYA UPANISHAD)
	Contents
	Sankaracharya's Introduction
	Brahmavidya the specific theme of the Upanishad – Doc trine of Salvation by works alone – No salvation by works alone – No salvation by works associated with contemplation – Etymology of 'Upanishad'.	1-11
	BOOK I. (Sikshavalli or Samhiti-Upanishad) CONTEMPLATION
	Introduction
	The three divisions of the Taittiriya Upanishad – Why Samhiti-Upanishad should come first.	14-16
	Lesson I. Invocation to God.
	Devas place obstacles in men's way to Brahmavidya – A Mantra for the removal of those obstacles.	17-28
	Lesson II. Study of Phonetics	29-32
	Lesson III. Contemplation of Samhita
	Invocation for fame and lustre – Contemplation of Samhita in the five objects – Contemplation of Samhita in the Lights – Contemplation of Samhita in Knowledge – Contemplation of Samhita in Progeny – Contemplation of Samhita in the Self – Contemplation of Samhita enjoined for a specific end – The Philosophy of Contemplation – The Upasaka should be seated when engaged in contemplation – No specific time and place necessary for Upasana – The scope of Samhita – Upasana – Identity of Upasana taught in different Upanishads – When different attributes should be gathered together in Upasana – Two distinct Upasanas of Samhita – Self contemplation and Symbolic contemplation – No Symbol should be contemplated as the Self – One mode alone of Self contemplation should be practised – Symbolic contemplations may be practised in any number – The Symbol should be contemplated as Brahman, not vice versa – Upasana defined.	17-28
	Lesson IV. Prayers for Health and Wealth
	Prayer for intellectual vigour – Pranava, the essence of the Vedas – Prayer for physical and moral health – Prayer for fame – Prayer for union with the Divine – Prayer for many disciples – Prayer for light and peace	58-70
	Lesson V. Contemplation of Vyahritis
	The three Utterances – The fourth Utterance – Contemplation of the Utterances – Contemplation of the Utterances as the worlds – Contemplation of the Utterances as Gods – Contemplation of the Utterances as Gods – Contemplation of the Utterances as the Vedas – Contemplation of the Utterances as life breath – Vyahritis represent Purusha in His sixteen phases – Contemplation of the Utterances enjoined	71-79
	Lesson VI. Contemplation of Brahman
	Brahman in the heart – The Path of Light leading to Brahman – The state of Brahman attained – Contemplation of Brahman enjoyed – The fifth and Sixth Lessons treat of one and the same upasana – Many are the self-comprehending upasanas- One alone of the Self-comprehending upasanas – One alone of the Self-comprehending upasanas should be practised – Contemplation of Brahman as the Self – How Paramatman is manomaya,' formed of thought – How Brahman is full of light – Attributes of Brahman mentioned elsewhere should be borrowed – Upasana should be practised till death – Where the Upasaka's path of departure diverges – How far the process of death is the same for all – The Path of light – The departing soul of the Upasaka joins the sun's rays even at night – Even the upasaka dying in the Dakshinayana has access to the Northern Path – The Path of light is but one – The Vayu-loka precedes the Aditya-loka – The region of Lightning precedes that of Varuna – The light, etc., are the guiding Intelligences – The Path of Light is common to all Upasakas of Saguna Brahma-loka – The glory of Brahma-loka - In Brahma-loka the yogin secures objects of enjoyments by mere thought – In Brahma-loka the yogin can enjoy with or without a body – The bodies of a yogin's creation have each a soul – No yogin can create the universe as a whole – Thence the yogin attains to Videha-Kaivalya in due course	80-115
	Lesson VII. Contemplation of Brahman in the Visible
	This lesson treats of the contemplation of the Hiranya-garbha – External groups of the visible – Internal groups of the visible - The Upasana enjoined.	116-122
	Lesson VIII. Contemplation of Pranava
	The Pranava-Brahman – The Pranava extolled – Contemplation of Pranava enjoyed – The relation between 'Om' and Brahman – The meanings of "Om, the Udgltha" – The meaning of the "Om is Brahman" – Contemplation of the Unconditioned Brahman.	123-135
	Lesson IX. Upasaka's Duties
	The works incumbent on an Upasaka – The most important of the Upasaka's duties	136-144
	Lesson X. The Illumination
	A Mantra to be repeated – The purpose of the Mantra – The Mantra is an expression of Self-realisation – Conditions of saintly vision – Reception of this Mantra serves as a substitute for Brahmayajna – Samsara cut asunder by non-attachment – No obstacle lies on the path of the unattached soul – Purity of the unattached soul – Purity leads to wisdom and immortality	145-151
	Lesson XI. The Exhortation
	Works are necessary for wisdom – Know as well as learn the Veda – Duties briefly stated – Duties never to be neglected – Persons worthy of worship – How far to observe Vedic prescription and orthodox custom – Conduct towards great men – How to make gifts – How to decide matters of doubt – On intercourse with the accused – The peroration. Does the highest good accrue from works or from knowledge? – The theory that the highest good accrue from works – Works cannot produce liberation – Neither does liberation accrue from works and Vidya combined – Combination of Vidya and works is impossible – Knowledge leads to salvation without the aid of works – In working for knowledge, the duties of the order are fulfilled – Works of all orders conduce to knowledge – Knowledge is possible even beyond the pale of asramas.	152-188
	Lesson XII. Thanks-giving	189-191
	BOOK II. (Anandavalli or Brahma-valli) A – BRAHMA-VIDYA EXPOUDED
	Chapter I. The Peace-chant
	Thanks-giving – Prayer for mutual good feeling between master and disciple – Master and disciple	195-199
	Chapter II. Brahmavidya in a nutshell
	Brahma-vidya is the specific theme of this section. – The seeker of Brahmajnana should renounce works. – Cessation of Avidya is the specific end – To speak of Brahman as one to be reached is only a figure of speech. – The primary meaning of 'Brahman,' – Brahman is knowable. – An immediate knowledge of Brahman possible. – Brahman realisable through manas. – How Revelation helps the realisation of Brahman. – Absolute identity of Brahman and the Self – He who knows Brahmans becomes Brahman.	200-219
	Chapter III. Knowledge and Liberation
	Knowledge is an independent means to the end of man. – The student attains knowledge in this or in a future birth. – Nothing is real except Brahman. – A peculiar feature of the death of the Brahmavid. – To reach Brahman is to be rid of separateness. – Jiva is ever liberated. – The Liberated Soul is identical with Brahman. – How Brahman is both conditioned and unconditioned. – Liberation is the highest state.	220-233
	Chapter IV. Brahman Defined.
	An explanatory Verse. – Definition of Brahman. – What is a definition. – Brahman is the real. – Brahman is Consciousness. – Brahman is the Infinite – Brahman is not is a non-entity. – Brahman is not a momentary existence 0 Brahman defined here is positive entity. – As one with the self Brahman is infinite. – Brahman is the eternal, infinite, independent consciousness. – Brahman is beyond speech. – 'Real,' etc., construed as specifying attributes. – 'Real,' etc, define Brahman by mutual government. – Brahman defined as the Real. – Brahman defined as Consciousness. – Brahman defined as the Infinite. – Other definitions of Brahman. – Brahman is unconditioned.	234-274
	Chapter V. Summum Bonum.
	What it is to know Brahman. – The Avyakrita as 'the highest heaven,' – The akasa of the heart as the 'highest heaven,' – Brahman 'hid in the cave' is one's own self, - Attainment of the Supreme Bliss	275-200
	Chapter VI. The Infinite and Evolution.
	The relation of the sequel to the foregoing. – Mantra and Brahmana. – Brahman is absolutely infinite. – Identify of Brahman and Self. – Brahman is the material cause of the universe. – The three theories of creation. – How far the Nyaya theory is right. – How far the Sankhya theory is right. – All accounts of Evolution contribute only to a knowledge of Brahman. – Unreality of Evolution. – Akasa. – Evolution by Brahman's well and Idea. – Vayu (the air.) –Fire. – Water.-Earth.-Primary elements are only five. – Brahman is not made up of matter. – Evolution of material objects. – Evolution of the Viraj and the sutra. – Akasa is not unborn. – The air is not unborn. – Brahman has no birth. – How fire is evolved from Brahman. – Water is evolved from Brahman. – 'Food' means earth. – Brahman is the essential cause of all evolved things. – Dissolution occurs in the reverse order of Evolution. – No Self contradiction in the Sruti as to Evolution	291-321
	Chapter VII. Maya and Isvara.
	Maya described. – Maya is a fact of common experience. – Maya as inexplicable. – Maya as a non-entity. – Maya is routed in the pure Atman. - Maya tends to make Atman the more luminous. – Maya differentiates Atman into Jiva and Isvara. – Maya and the Universe. – Maya as a wonder-worker. – The universe is a Maya. – Various views as to the origin and purpose of Creation. – Orthodox theory as to nature of Evolution. – Isvara is the Dispenser of the fruits of action. – Isvara is both the efficient and the material Cause of the Universe. – No self-contradiction in the Upanishads as to the Brahma-Vada. – The Upanishads do not support other doctrines of Cause.	322-340
	Chapter VIII. On the Defensive.
	Defence of the Vedic Doctrine. – The Veda versus the Sankhya system – The Veda versus the Yoga system. – The Veda versus the Sankhya reasoning. – The Veda versus empirical reasoning generally. – The Veda versus sensuous perception. – Non-duality in duality, how far real. – Isvara untainted by good and evil. – Duality evolved from non-duality. – The theory of transformation maintained. – Though incorporeal, Brahman possesses Maya. – Evolution as an act of sport. – Isvara acquitted of partiality and cruelty. – The Attributeless as the material cause.	341-355
	Chapter IX. On the offensive.
	The Vedanta versus the Sankhya. – The Vedanta versus the Vaiseshika. – How far the Vaiseshika theory supports the Brahma-vada. – The Vaiseshika theory of creation over thrown. – The Vedanta versus Buddhist – Realist. – The Vedanta versus Buddhistic Idealism. – The Vedantin versus the Arhats. – The Vedanta versus Theism. – The Vedanta versus the Pancharatra.	356-368
	Chapter X. The Evil and its Cure.
	The seed of human organism. – The seed developing into man. – The action of 'five fires' in the birth of man. – Limitation of the Self as man by Avidya. – Avidya and its proof. – The growth of the subtle body. – Evolution of manas, etc., from consciousness. – The Self is unborn. – Review of the past lives just before birth. – The misery of birth and infancy. – The misery of youth. – The misery of old age. – The misery of death ad the after career. –The study of kosas and its purpose. – Samsara is due to Avidya. – Brahmavidya is intended for man. – The process of imparting Brahmavidya. – The one Self differentiated into the Ego and the non-Ego. – The kosas, subjective and objective. – The relation between the subjective and the objective kosas. – The Self beyond. – Contemplation of the sheaths as altars of sacred fire. – The purpose of the contemplation of kosas.	369-386
	Chapter XI. Annamaya-kosa.
	Introduction. – Composition of the Annamaya-kosa. – Contemplation of the Annamaya-kosa – A mantra on the unity of the Viraj and the Annamaya. – The Viraj. – Contemplation of the Viraj and its fruits. – The Viraj as the nourisher and the destroyer. – Knowledge of the Annamaya-kosa is a stepping stone to knowledge of Brahman	387-404
	Chapter XII. Pranamaya-kosa.
	The purpose of the sequel. – The Pranamaya-kosa.- The effect is one with the cause. – Composition of the Pranamaya-kosa. – The physical body is not the Self. – Prana has a birth. – Prana is a distinct principle. – The limited size of the principle of Prana. – Contemplation of the Pranamaya. – Prana, the Universal life.	405-425
	Chapter XIII. Manomaya-kosa.
	From Pranamaya to Manomaya. – Manas. – Senses are born of the Paramatman. – The senses are eleven in number. – The senses are not all pervading. – The senses are dependent on Devas. – The senses are distinct from Prana proper. – Manas is the chief among the senses. – Contemplation of the Manomaya. – What the Veda in reality is. – Brahman beyond speech and thought. – Fearlessness, the fruit of the contemplation. – The outcome of the study of the Manomaya.	426-444
	Chapter XIV. Vijnanamaya-kosa.
	Relation between the Manomaya and the Vijnanamaya. – The nature of the Vijnanamaya- Contemplation of the Vijnanamaya. – Contemplation of Vijnanamaya the Hiranyagarbha. – The fruit of the contemplation of the Hiranyagarbha. – How Brahmavidya is acquired by persons other than the twice-born. – Devas acquire Brahmavidya through the Veda. – Is Brahmavidya accessible to the Sudras? – The Upasaka liberated before death. – The outcome of the study of the Vijnanamaya.	445-468
	Chapter XV. Anandamaya-kosa.
	The nature of the Anandamaya self. – The Anandamaya is not Brahman. – The bliss of the Anandamaya-kosa. – Bliss is a positive state. – Theories of pleasure. – The Vedantin's theory of pleasure. – Contemplation of the Anandamaya.- Concentration in Brahman attained.- Brahman, the one Being.- Brahman, the Innermost Self.- The Anandamaya construed as the Paramatman.- The Anandamaya construed as the Jiva.- Brahman, the sole them of the Upanishads. – Conclusion.	469-502
	BOOK II. (Anandavalli or Brahmavalli) (Continued) B.-BRAHMAVIDYA EXPLAINED .
	Chapter I. Questions.
	The purpose of the sequel. – Sravana and Manana. –The questions of the Disciple	507-511
	Chapter II. Brahman's existence as Creator.
	Chapter I. Questions.
	The purpose of sequel. – Brahman exists. – Brahman's creative will. – Brahman is independent of desires. – Duality is an illusion. – Brahman's creative thought. –A summary of the foregoing argument.	512-523
	Chapter III. Brahman's existence as Jiva.
	Brahman entering the Universe. – No literal interpretation of entering is possible. – The true import of the passage. – A clear summary of the discussion. – Another passage of the same import. – The one life and its aspects. – Brahman does not literally enter the Universe. – Entering means manifestation. – Brahman in manifestation is unaffected by multiplicity. – Brahman as the Ego is unaffected by pleasure and pain. – Linga-deha is the upadhi of jiva.	524-549
	Chapter IV. The Jiva
	Jiva is not Creator.- Jiva is not subject of birth and death. – Jiva is not of the Creation. – Jiva is the self-conscious principle. Jiva is all pervading. – Jiva is the agent. – Jiva's agency is illusory.- Jiva is impelled to action by Isvara. – Jiva as distinguished from Isvara.	550-559
	Chapter V. Jiva's career after death
	Jiva carries to the other worlds the seeds of the future body. – Jiva descends to earth with residual karma. – The sinful do not reach svarga. – Jiva's return from svarga. – The relative speed of jiva when returning. – Jiva is not been as a plant.	560-566
	Chapter VI. States of Consciousness.
	The objects seen in svapna are unreal. – Where jiva lies in Sushupti. – Identity of Jiva who sleeps and wakes. – Swoon is a distinct state of consciousness. – Elimination of foreign elements from jiva.	567-573
	Chapter VII. Brahman as external objects.
	Form and the formless. – The conscious and the unconscious. – The real and the false. – The One Reality. – Brahman experienced by the wise. – The bearing of the present section. – Brahman the self-cause. – Brahman the Good Deed.	574-583
	Chapter VIII. Brahman the source of joy.
	Brahman the source of the Supersensuous pleasure. – Brahman is the source of activity and sensual pleasure.	584-589
	Chapter IX. Who attains Brahman?
	The purpose of the sequel. – True knowledge leads to fearlessness. – Brahman's real nature. – Brahman is the Self. – Knowledge of duality causes fear. – Duality is a creature of avidya. – Brahman's existence as the source of fear. – The non-dual Self. – Brahman as the Ruler of the Universe	590-603
	Chapter X. Brahman the Infinite Bliss
	The purpose of the sequel. – Is Brahman's Bliss inherent or generated? – Brahman's Bliss to be comprehended through sensual pleasure. – Te unit of human bliss. – The bliss of the Manushya-Gandharvas. – The conditions of higher bliss. – Please is the essential condition of bliss.- The bliss of the Devas-Gandharvas. – The bliss of the Pitris. – The bliss of the Devas bon in the Ajana. – The bliss of the Karma-Devas.- The bliss of Devas proper. – The bliss of Indra. – The bliss of Brihaspati. – The bliss of the Prajapati. – The bliss of the Hiranyagarbha. – Freedom from desire is the pre-eminent condition of bliss. – The Supreme Bliss and its manifestation. – The Supreme Bliss is one and non-dual.	606-628
	Chapter XI. Brahman the Self
	The purpose of the sequel. – To know Brahman is to attain Him. – What is truth, Duality or Non-Duality? –Non-duality is truth, because duality is a creature of ignorance. – Fearlessness in moksha is compatible only with non-duality. – Duality is not perceived by Atman in His natural state. – Fearlessness is incompatible with duality. – Ignorance and knowledge are not the attributes of the Self. – Attainment is knowledge. – A summary of the foregoing discussion.	659-650
	Chapter XII. The Unconditioned Brahman.
	Brahman is beyond speech and thought. – The Word removes our ignorance of Brahman without denoting Him. – The doctrine of the injunction of Brahma-jnana refuted. – The One Self is self-luminous, unconditioned, immutable, non-dual,- knowledge of the one Self imparted by Revelation. – No external evidence is necessary to prove the Self. – Knowledge of Brahman cannot be enjoined. – The authority of the 'anuvadas' – The authority of assertive sentences. – The scope of injunction in the Vedanta. – Wisdom eradicates fear. – Sayana's explanation of the verse. – Positive and negative definitions of Brahman. – Brahman is not denied.	651-683
	Chapter XIII. Beyond Works.
	The enlightened one is not afflicted by anxiety about good and evil. – The enlightened one derives strength from good and evil. – Conclusion of the Anandavalli. – The enlightened one is above sin. – The enlightened one is above good deeds. – The indestructibility of the prarabdha-karma. – The indestructibility and use of the obligatory acts. – All obligatory acts are aids to Wisdom. – Liberation necessarily accrues from right knowledge. – Persistence of wisdom through subsequent incarnations.	684-697
	BOOK III. (Bhrigu-Valli) INVESTIGATION OF BRAHMAN
	Chapter I. How to investigate Brahman
	The purpose of the sequel. – The bearing of the legends in the Upanishads. – Gateways to the knowledge of Brahman. – Brahman defined indirectly. – Investigation of Brahman is necessary. – Brahman can be defined. – Brahman is the source of the Veda. – The Veda is the sole authority regarding Brahman. – The Upanishad is the authority regarding Brahman. Injunction is not the main theme f the Upanishads. – The threefold process of investigation. – Necessity of mental purity. - Necessity of Meditation. – Investigation to be continued till intuition is attained. – Brahman as the cause of the universe. – Brahman as omniscient and omnipotent. – To define Brahman as the cause is to define Him indirectly. – This definition is not incompatible with Brahman's non-duality. – Maya as Brahman's co-efficient. –Devotion is the essential condition of Brahmavidya. – The sruti recognises the order of celibates. – No descent from a higher to a lower stage is permitted. – Penance for deviation from the path of celibacy. – Penance ensures purity only in future life. – Devotion to Brahman is incompatible with works.	702-739
	Chapter II. Realisation of Brahman
	Food realised as Brahman. – The first finding is not satisfactory. – Devotion is necessary at all stages. – Life principles as Brahman – Manas as Brahman. – Intelligence as Brahman. – Bliss as Brahman. – Devotion is the sole means to Brahmavidya. – Bliss is the Self. – The fruits of wisdom.- Never condemn food.	740-760
	Chapter III. Some minor contemplations
	Contemplation of food as Brahman. – Contemplation of life and body. – Contemplation of water and fire.- Contemplation of Earth and Ether. – Contemplation of Brahman in man. –Contemplation of Brahman in the Cosmic Beings. – Contemplation of Brahman in some special aspects	761-775
	Chapter IV. Final Attainment
	The Atman is ever beyond Samsara.- Unity of the Self and Brahman. – The enlightened one becomes a Jivanmukta. – The Jivanmukta's song of unity with all. – Knowledge ensures Bliss.	776-791
	PART III (THE ATHARVANA UPANISAHD AMRITA BINDU, KAIVALYA)
	Contents
	Introduction	1
	Santi-Patha of the A' Tharvana-Upanishads	13
	Amrita Bindu-Upanishad
	Introduction	15
	Pure and impure manas	16
	Manas the cause of bondage and liberation	16
	Manas should be completely restrained from objects	17
	Nirodha leads to liberation	18
	Sri Gaudapa' Da' Cha' Rya's Exposition of Manonirodha	18
	Emanation of duality from the One Sat	19
	Manifestation of the One as many	20
	Manas identical with A'tman	20
	Evidence that duality is nothing but manas	21
	What is the meant by "manas become no Manas"	22
	Brahman is the Absolute self-luminous consciousness	24
	Amanibhava not identical with sushupti	25
	Where in lies the difference between the two	27
	Nirodha state described	29
	Brahman is none other than the wise man in the nirodha state	31
	Nirodha marks the end of the path	32
	Few can reach nirodha	33
	Self deluded Karma-Yogins	34
	Self-deluded Sankhyas	35
	The doctrine of Vais' eshikas and Madhyamikas	36
	Higher Grade of Yogins	36
	Lower Grade of Yogins	37
	Inferior Yogins should practise mental restraint	38
	Strong will and cheerfulness are necessary	38
	The legend of tittibhas	39
	Obstacles to Samadhi	42
	Vikshepa and laya	43
	Antidotes to Vikshepa and laya	44
	Kashaya and its antidote	45
	Rasasvada and its antidote	46
	Manas identical with Brahman	47
	Brahman realized in nirodha-Samadhi	47
	The farthest limit of the process of restraint	48
	Restraint of manas is the essence of all worship	49
	Highest and attained by restraint of manas	50
	Perfect restraint of manas possible	51
	Restraint of manas by means of Pranava	51
	Manas completely restrained is Brahman	53
	Brahman known to the wise only	54
	A'tman ever changeless	54
	A'tman beyond the three states	55
	A'tman appears different owing to upadhis	56
	Analogy of A'tman to akasa	57
	How A'tman differs from akasa	58
	How Jiva is identical with Brahman	58
	Relation between A'tman and Jiva	59
	GAUDAPA'DA 'S KA' RIKA'S
	Unreality of phenomena	61
	Maya and its action	64
	Yoga for the realisation of the unity	66
	Lower and Higher Wisdom	67
	On attaining the higher, the lower should be given up	68
	Unity of Vedic Wisdom	69
	Meditation necessary	69
	"I am Vasudeva"	71
	KAIVALYA – UPANISHAD FIRST KHANDA
	Introduction	72
	Brahmavidya	73
	Threefold Path	74
	The goal of the path	75
	Contemplation of the Nirguna-Brahman	76
	Contemplation of the Saguna-Brahman	78
	Brahman is all	81
	Knowledge of Brahman is the sole path to liberation	82
	Meditation by Pranava	82
	A'tman in jagrat, svapna and sushupti	83
	Maya is the cause of A'tman's Samsara	85
	Guru is the Deliverer	86
	Jiva is identical with Brahman	86
	The Grand Truth	88
	Realisation of Truth leads to liberation	88
	A'tman is not identical with the Universe	89
	The Disciple's recognition of the True Self	89
	Immutability of A'tman	89
	A'tman is Omniscient	90
	A'tman is formless	91
	The Sakshatkara	91
	SECOND KHANDA
	Recitation of S'atarudriya	92