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The Upanishads: Chhandogya Upanishad: Part Eight Chapter II: The Fulfilment of Desires through
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{9}
"And if he desires the world of women, by his mere thought women come to him. Having obtained the world of women, he is happy.
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{10}
"Whatever country he longs for, whatever objects he desires, by his mere thought all these come to him. Having obtained them, he is happy.
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The Upanishads: Chhandogya Upanishad: Part Eight Chapter III: The Serene Self and Satya Brahman
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{1}
"These true desires are covered by what is false. Though they exist always, yet they have a covering which is false. Thus, whosoever belonging to the embodied creature has departed from this life, him he cannot see in this world with his eyes.
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{2}
"Those of his fellows who belong to him here and those who are dead and whatever else there is which he wishes for and does not obtain-he finds all that by going in there (i.e. into his own Self). For there, indeed, lie those true desires of his, covered by what is false. "As people who do not know the spot where a treasure of gold has been hidden somewhere in the earth, walk over it again and again without finding it, so all these creatures day after day go into the World of Brahman and yet do not find it, because they are carried away by untruth.
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{3}
"That Self abides in the heart. The etymological explanation of /heart/ is this: This one (ayam) is in the heart (hridi); therefore It is called the heart (hridayam). He who knows this goes every day in deep sleep to Heaven (i.e. Brahman, dwelling in the heart).
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{4}
"Now, this serene being, after rising from this physical body and attaining the Highest Light, reaches his own true form. This is the Self." Thus he (i.e. the teacher, questioned by his pupils) spoke. Continuing, he said: "This is the immortal, the fearless. This is Brahman. And of this Brahman the name is Satyam, the True."
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{5}
This name /Satyam/ consists of three syllables: /Sat/, /ti/ and /yam/. That which is Sat signifies the Immortal; and that which is ti is the mortal; and yam binds them both. Because this syllable binds both, therefore it is called yam. He who knows this goes every day in deep sleep to Heaven (i.e. Brahman, dwelling in the heart).
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The Upanishads: Chhandogya Upanishad: Part Eight Chapter IV: Brahman as a Dam
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{1}
The self is a dam, a separating boundary, for keeping these worlds apart. This dam is not passed by day and night, by old age, death and grief, or by good and evil deeds. All evils turn back from It, for the World of Brahman is free from all evil.
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{2}
Therefore, having reached this dam, he who is blind ceases to be blind, he who is miserable ceases to be miserable, he who is afflicted with disease ceases to be afflicted. Therefore, having reached this dam, the night becomes day; for the World of Brahman is lighted once for all.
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{3}
That World of Brahman belongs to those who realize It by means of continence (brahmacharya)-for them there is freedom in all the worlds.
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The Upanishads: Chhandogya Upanishad: Part Eight Chapter V: Continence
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{1}
Now, what people call yajna (sacrifice), that is really continence. For he who knows Brahman obtains that World of Brahman, which others obtain through sacrifice, by means of continence. What people call ishta (worship), that is really continence. For having desired (ishtva) the Knowledge of the Self; by means of continence one realizes the Self.
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{2}
Now, what people call the Satrayana sacrifice, that is really continence. For by means of continence one obtains from the True (Sat) the safety (trana) of the self. What people call the vow of silence (mauna), that is really continence. For after knowing the Self from the scriptures one meditates (manute) on It.
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{3}
Now, what people call the vow of fasting (anasakayana), that is really continence. For that Self does not perish (na nasyati) which one realizes by means of continence.
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{4}
The World of Brahman belongs to those who obtain by means of continence the seas Ara and Nya in the World of Brahman. For them there is freedom in all the worlds.
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The Upanishads: Chhandogya Upanishad: Part Eight Chapter VI: The Course after Death for the Illumined
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{1}
Now, those arteries of the heart are filled with the essences of brown, white, blue, yellow and red liquid substances. Verily, the sun yonder is brown, it is white, it is blue, it is yellow, it is red.
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{2}
As a long highway runs between two villages, this one and that yonder, so do the rays of the sun go to both worlds, this one and that yonder. They start from yonder sun and enter into these arteries; they start from these arteries and enter into yonder sun.
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{3}
When a man is asleep, with the senses withdrawn and serene and sees no dream, then he has entered into these arteries. Then no evil touches him, for he has obtained the light of the sun.
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{4}
And when he becomes weak, then those sitting around him say: "Do you know me? Do you know me?" As long as he has not departed from this body, he knows them.
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{5}
When he departs from the body if he is a mere ritualist and ignorant of Brahman he then goes upward by these rays toward the worlds which he has gained by his meritorious work. Or if he is a knower of the doctrines of the akasa in the lotus of the heart, he then meditates on Om and thus secures entrance into Brahmaloka. Or if he is ignorant he attains lower bodies. The knower attains the solar orb as quickly as one directs one's mind from one object to another. This indeed is the door to the World of Brahman for those who know; for the ignorant it is closed.
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{6}
On this there is the following verse: "There are one hundred and one arteries of the heart, one of which pierces the crown of the head. Going upward by it, a man at death attains immortality. Other arteries, going in different directions, only serve as channels for his departing from the body, yea, only serve as channels for his departing from the body."
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The Upanishads: Chhandogya Upanishad: Part Eight Chapter VII: The Person in the Eye
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{1}
Prajapati said: "The Self which is free from sin, free from old age, free from death, free from grief, free from hunger, free from thirst, whose desires come true and whose thoughts come true-That it is which should be searched out, That it is which one should desire to understand. He who has known this Self from the scriptures and a teacher and understood It obtains all the worlds and all desires.
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