Navratri

Worship of God as Mother has prevailed in India from prehistoric times. It was perhaps in vogue in Mohenjodaro-Harappa civilization. In the Rig Veda, there is a wonderful hymn known as Devi-Suktam (which is chanted during Durga Puja days) in which the Divine Mother declares that She moves with the Rudras, Vasus, Adityas, and all other gods, that She is the power of all gods, that She is the Queen of the world, and so on.
The Durga Puja is celebrated in various parts of India in different styles. But the one basic aim of this celebration is to propitiate Shakti, the Goddess in Her aspect as Power, to bestow upon man all wealth, auspiciousness, prosperity, knowledge (both sacred and secular), and all other potent powers. Whatever be the particular or special request that everyone may put before the Goddess, whatever boon may be asked of Her, the one thing behind all these is propitiation, worship and linking oneself with Her. There is no other aim. This is being effected consciously or unconsciously. Everyone is blessed with Her loving mercy and is protected by Her.
Durga represents the Divine Mother. She is the energy aspect of the Lord. Without Durga, Shiva has no expression and without Shiva, Durga has no existence. Shiva is the soul of Durga; Durga is identical with Shiva. Lord Shiva is only the silent witness. He is motionless, absolutely changeless. He is not affected by the cosmic play. It is Durga who does everything.
Shakti is the omnipotent power of the Lord, or the Cosmic Energy. The Divine Mother is represented as having ten different weapons in Her hands. She sits on a lion. She keeps up the play of the Lord through the three attributes of Nature, namely, Sattwa, Rajas and Tamas. Knowledge, peace, lust, anger, greed, egoism and pride, are all Her forms.
Devi worship is, therefore, worship of God's glory, of God's greatness and supremacy. It is adoration of the Almighty. It is unfortunate that Devi is ignorantly understood by many as a mere blood-thirsty Hindu Goddess. No! Devi is not a vicious demoness nor is She the property of the Hindus alone. Devi does not belong to any religion. Devi is that conscious power of God. The words Devi, Shakti, etc., and the ideas of different forms connected with these names are concessions granted by the sages due to the limitations of the human intellect; they are by no means the ultimate definitions of Shakti.
The Upanishad also says: "The supreme power of God is manifested in various ways. This power is of the nature of God, manifesting as knowledge, strength and activity".

Om Hrim Shrim Dum Durgayai namah
Om Hrim Shrim NavaDurgayai namah

Brahma Sutras

One of the most fascinating and useful aspects of the Vedic Literature are the Brahma Sutras. The Brahma Sutras are composed of four Adhyaya (Chapters) and are pointers to the transcendental, beyond the mind. If we attempt to understand the Brahma Sutras on the surface level of the meaning of words, then the mind will become caught up in the words and we will miss Brahman. Brahman is not a thing to be known. Brahman is for Being. Brahman is the essence of Being, the silence of Being. The Brahma Sutras are to be known in silence and are revealed in silence. The true knowledge of Brahman is in the gap between the sutras. Think a sutra then transcend. The manifestation of the sutra will spring forth with the fullness of Brahman. Each sutra has this power, this mission and this glory.

The first sutra points the way to the dawn of Brahman Consciousness - the desire for knowledge of Brahman:


Athato Brahmajijnasa
Now, therefore, the enquiry into Brahman.
Atha: now, then, afterwards; Atah: therefore; Brahmajijnasa: a desire for the knowledge of Brahman (the enquiry into the real nature of Brahman).

In the second sutra we are given the pointer to the origin of the world:


Janmadyasya yatah 
(Brahman is that) from which the origin etc., (i.e. the origin, sustenance and dissolution) of this (world proceeds).
Janmadi: origin etc.; Asya: of this (world); Yatah: from which.

The third sutra is about the importance of Sastra. Sastra is sometimes translated as scriptures or holy texts. What makes the Sastras holy texts is their ability to reveal Brahman. Sastras may be in the form of sutras, as in the Yoga Sutras of Pantanjali, or the Brahma Sutras. Sastras may be in the form of prose, such as the Bhagavat Gita, or the Srimad Bhagavatum. In all cases, Sastras are writings that have as their sole purport the knowledge of Brahman. The ultimate author of all Sastras is Lord Brahma, the creator of our Universe. Our Universe is a dream in the Mind of Lord Brahma and we are His dream creatures. When those who are awake record the thoughts of Lord Brahma, Sastras are the result. The proper way to study Sastras is through the practice of samyama. One must not allow the mind to get caught up in trying to "understand" the Sastras. This understanding that the mind offers is very superficial and will not get at the Truth. Instead we do not try to understand the Sastras, we simply, innocently read the Sastras and then look inward for the revelation of the Truth they contain.


Sastrayonitvat
The scripture being the source of right knowledge.
Sastra: the scripture; Yonitvat:  being the source of or the means of the right knowledge.
The Omniscience of Brahman follows from His being the source of scripture.

Tattu Samanvayat
Brahman the main purport of all Vedantic texts.

Tat: that; Tu: but; Samanvayat: on account of agreement or harmony, because it is the main purpose.


The fifth sutra reminds us that thinking about Brahman is not realization of Brahman:

Ikshaternasabdam
Thinking about (Brahman) is not (Brahman because thinking) is not subtle (enough for the realization of Brahman).
Ikshateh: on account of seeing (thinking); Na: is not; Asabdam: not subtle.

Katha Upanishada

As indivisible air getting into the world becomes essence of every nature,

so the indivisible "Self" of all existing stays also beyond.

The Katha Upanishad tells the story of Naciketas, a student who is initiated into traditional Upanishadic wisdom regarding the nature of reality. Naciketas offers to be sacrified by his father who is giving away all his possessions. He is sent to Yama, the god of death, who tests Naciketas for his qualifications to seek wisdom and eventually leads him on a gradual path to enlightenment.
Chapter II
1
There is a city with eleven gates belonging to the unborn Atman of undistorted Consciousness. He who meditates on Him grieves no more; liberated from the bonds of ignorance, he becomes free. This, verily, is That.
2
He is the sun dwelling in the bright heavens. He is the air in the interspace. He is the fire dwelling on earth. He is the guest dwelling in the house. He dwells in men, in the gods, in truth, in the sky. He is born in the water, on earth, in the sacrifice, on the mountains. He is the True and the Great.
3
He it is who sends prana upward and who leads apana downward. All the devas worship that adorable One seated in the middle.
4
When the soul, identified with the body and dwelling in it, is torn away from the body, is freed from it, what then remains? This, verily, is That?
5
No mortal ever lives by prana, which goes up, nor by apana, which goes down. Men live by something different, on which these two depend.
6
Well then, Gautama, I shall tell you about this profound and eternal Brahman and also about what happens to the atman after meeting death.
7
Some jivas enter the womb to be embodied as organic beings and some go into non—organic matter—according to their work and according to their knowledge.
8
He, the Purusha, who remains awake while the sense—organs are asleep, shaping one lovely form after another, that indeed is the Pure, that is Brahman and that alone is called the Immortal. All worlds are contained in Him and none can pass beyond. This, verily, is That.
9
As the same non—dual fire, after it has entered the world, becomes different according to whatever it burns, so also the same non—dual Atman, dwelling in all beings, becomes different according to whatever It enters. And It exists also without.
10
As the same non—dual air, after it has entered the world, becomes different according to whatever it enters, so also the same non—dual Atman, dwelling in all beings, becomes different according to whatever It enters. And It exists also without.
11
As the sun, which helps all eyes to see, is not affected by the blemishes of the eyes or of the external things revealed by it, so also the one Atman, dwelling in all beings, is never contaminated by the misery of the world, being outside it.
12
There is one Supreme Ruler, the inmost Self of all beings, who makes His one form manifold. Eternal happiness belongs to the wise, who perceive Him within themselves—not to others.
13
There is One who is the eternal Reality among non—eternal objects, the one truly conscious Entity among conscious objects and who, though non—dual, fulfils the desires of many. Eternal peace belongs to the wise, who perceive Him within themselves—not to others.
14
The sages realise that indescribable Supreme Joy as "This is That." How can I realise It? Is It self—luminous? Does It shine brightly, or not?
15
The sun does not shine there, nor the moon and the stars, nor these lightnings—not to speak of this fire. He shining, everything shines after Him. By His light all this is lighted.

Ganesha Chaturthi!

The Ganesha festival-birthday, Ganesha Chaturthi, is celebrated on the fourth day of the month of Bhadrapad in the Hindu calendar, the 9th of September in 2013. A simple, traditional worship ceremony to Lord Ganesha is here.
It is believed that the Hindu sages conceptualised the rup or murti (forms) of the different gods in keeping with the attributes they wanted to portray through them. When we look at the number of meanings in the rup of Ganesh, this does seem very true. Here are some of the most important symbols associated with Ganesh.
His broad crown is an invitation to think big. The tiny eyes speak of the importance of concentration and attention to detail for success in any foray. One chief form of concentration is to listen to others more, and talk less. This is symbolised by the huge elephantine ears and small mouth He sports. Ganesh has only one tusk, with the other broken off. This symbolises the importance of holding on only to the good and discarding the bad. The trunk of Ganesh symbolises the importance of being efficient and adaptable in order to be successful in one's ventures. The curvature is also said to represent the rising of the kundalini (spiritual energy that is believed to be coiled serpent-like at the base of the spine) powers. His large tummy points to the necessity of digesting all that life has to offer—the good, the bad, and the ugly.
The abhaya mudra (gesture of fearlessness) of His lower right hand symbolises Ganesh's blessings and protection on a person's journey through life, especially the spiritual one. In His upper right hand, Ganesh usually holds an axe, with which He is said to cut of all attachments. He pulls the devotee nearer to the spiritual path by the rope that He carries in His upper left hand. He offers rewards for penances (sadhana) done with the modak (type of confection, usually made from rice flour and a stuffing of jaggery, coconut, etc.) He holds in His lower left hand. The bowls and baskets of offerings at Ganesh's feet are there to symbolise that the entire world, and all its choicest pleasures, are out there for the taking. Ganesh's tiny pet and vehicle, his mouse, bowing down close by, is there to indicate that though a little desire is good, it is essential for one to master it. You have to ride your desires and not vice versa.


I have prepared for you a fragment from an old telugu film "Sri Vinayka Vijayam" where some mythological events  are displayed and Sri Ganesh executes kathak perfectly!



Ganapati Aarti: Jai Dev Jai Dev!

Sukhkarta Dukharta:

Sukhkarta Dukhharta Varta Vighnachi ...
Nurvi Purvi Prem Krupa Jayachi

Sarvangi Sundar Uti Shendurachi ...

Kanti Jhalke Mal Mukataphalaanchi

Jaidev Jaidev Jai Mangal Murti ....

Darshan Maatre Mann Kaamna Phurti

Jaidev Jaidev Jai Mangal Murti ....

Darshan Maatre Mann Kaamna Phurti

Ratnakhachit Phara Tujh Gaurikumra ...

Chandanaachi Uti Kumkumkeshara

Hirejadit Mukut Shobhato Bara

Runjhunati Nupure(2) Charani Ghagriya

Jaidev Jaidev Jai Mangal Murti

Darshan Maatre Mann Kaamna Phurti ...

Lambodar Pitaambar Phanivarvandana

Saral Sond Vakratunda Trinayana

Das Ramacha Vat Pahe Sadna

Sankati Pavave Nirvani Rakshave Survarvandana

Jaidev Jaidev Jai Mangal Murti ....

Darshan Maatre Mann Kaamna Phurti

Ganeshaya Dheemahi:

Gananayaka Ganadaivataya Ganadaksha Yadhimahi

Guna shariraya Guna Manditaya Guneshanay Dhimahi

Gunaditaya Gunadhishaya Guna pravishtaya Dhimahai

Ekadantaya Vakratundaya Gauri tanahaya yadhi mahi

Gajeshanaya Bhalchandraya shree ganeshaya dhimahi

Gaanachaturaya ganaapranaya

gaanantaratmane gaanot sukhay

Gaanamattaya gannott sukha mana se

Guru pujitaya, Guru daivataya, Guru kulasthaine

Guru Vikramaya, Guiyya pravaraya Gurave guna gura ve

Gurudaitya kalakchetre, Guru dharma sada rakdhyaya

Guru putra paritratre Guru pakhand khand khaya

Geet saraya, Geet tatvaya Geet kotraya dhimahi

Gudha gulfaya, Gandha Mattaya Gojaya pradaya dhimahi

Gunaditaya Gunadhishaya Guna pravishtaya Dhimahai

Ekadantaya Vakratundaya Gauri tanahaya yadhi mahi

Gajeshanaya Bhalchandraya shree ganeshaya dhimahi

Gandharva rajaya gandhaya

Gandharva gana shravan pranaime

Gaadha anuragaya granthaya geetaya

grantatarth tanmaiye gurileee.

Gunavateee.. ganapatayeee..

Granta geetaya granta geyaya grantanta ratamane

Geeta leenay geetaa shrayaya
Geetavadya vadya padave, dheya charitaya gaya gavaraya
Gandharvapri krupe gayakadhina vighra haya
Gangajala pranayavate Gauri stanamadhaya
Gauri hridaya nandanaya
Gaur bhanu sukhaya Gauri ganeshwaraya
Gauri Pranyaya Gauri pravanaya Gaur bhavaya dhimahi
Ohasa hastraya gowardanaya gopa gopaya dhimahi
Gunaditaya Gunadhishaya Guna pravishtaya Dhimahai
Ekadantaya Vakratundaya Gauri tanahaya yadhi mahi
Gajeshanaya Bhalchandraya shree ganeshaya dhimahi

The Mayureshwar or Moreshwar temple lies along the Karha River in Morgaon, a village in Maharashtra. The idol of Moreshwar is a self-incarnated (swayambhu) form of Lord Ganesh and is one of the famous Ashta-Vinayakas. Aarti Jai Dev Jai Dev in Morgaon:



This fragment from a documentary film shows a celebration of Ganesh Chaturthi in India from the individual house to visarjan. 

Vakratunda mahakaya suryakoti samaprabha.
Nirvighnama kurumedeva shubhakaryeshu sarvada
"O mighty God with a trunk,
your brilliance is like that of a thousand sun

free my path of all obstacles
in all auspicious works that I undertake."

गणेश Om gam ganapataye namah

Mantra Pushpam

Mantra Pushpam - Vedic Hymns

From Taithreeya Aranyakam of Yajur Veda.

Lyrics & Meaning:

Yopam puspam veda
Puspavan prajavan pasuvan bhavati
Candramava Apam puspam
Puspavan, Prajavan pasuman bhavati
Ya Evam Veda
Yopa mayatanam Veda
Ayatanam bhavati.

He who understands the flowers of water,
He becomes the possessor of flowers, children and cattle.
Moon is the flower of the water,
He who understands this fact,
He becomes the possessor of flowers, children and cattle.
He who knows the source of water,
Becomes established in himself,

Agnirva Apamayatanam 
Ayatanavan Bhavati
Yo agnerayatanam Veda 
Ayatanavan bhavati
Apovagner ayatanam
Ayatanavan bhavati
Ya Evam Veda 
Yopa mayatanam Veda 
Ayatanavan bhavati

Fire is the source of water,
He who knows this,
Becomes established in himself,
Water is the source of fire,
He who knows this,
Becomes established in himself.
He who knows the source of water,
Becomes established in himself,

Vayurva Apamaya tanam 
Ayatanavan bhavati.
Yova Yorayatanam Veda 
Ayatanavan bhavati|
Apovai va yorayatanam 
Ayatanavan bhavati.
Ya Evam veda 
Yopamayatanam Veda
Ayatanavan Bhavati 

Air is the source of water,
He who knows this,
Becomes established in himself,
Water is the source of air,
He who knows this,
Becomes established in himself.
He who knows the source of water,
Becomes established in himself,

Asowvai tapanna pamayatanam 
Ayatanavan bhavati
Yo musya tapata Ayatanan Veda 
Ayatanavan bhavati 
Apova Amusyatapata Ayatanam 
Ayatanavan bhavati 
Ya Evam Veda 
Yopa mayatanam Veda 
Ayatanavan bhavati

Scorching sun is the source of water,
He who knows this,
Becomes established in himself,
Water is the source of scorching sun,
He who knows this,
Becomes established in himself.
He who knows the source of water,
Becomes established in himself,

Candrama Vama pamayatnam 
Ayatanavan bhavati.
Yascandra masa Ayatanam Veda
Ayatanavan bhavati 
Apovai Candra masa Ayatanam
Ayatanavan bhavati 
Ya Evam Veda
Yo pamayatanam veda 
Ayatanavan bhavati

Moon is the source of water,
He who knows this,
Becomes established in himself,
Water is the source of moon,
He who knows this,
Becomes established in himself.
He who knows the source of water,
Becomes established in himself,

Nakshtrani va Apamayatanam 
Ayatanavan bhavati 
Yo Nakshtrana mayatanam Veda 
Ayatanavan bhavati 
Apovai Nakshtrana mayatanam 
Ayatanavan bhavati 
Ye evam Veda 
Yopamaya tanam Veda 
Ayatanavan bhavati 

Stars are the source of water,
He who knows this,
Becomes established in himself,
Water is the source of stars,
He who knows this,
Becomes established in himself.
He who knows the source of water,
Becomes established in himself,

Parjanyova apamayatanam 
Ayatanavan bhavati 
Yah parjanyasya syayatinam Veda 
Ayatanavan bhavati 
Apovai parjanya Syayatanam 
Ayatanavan bhavati 
Ye Evam veda 
Yopa maya tanam Veda 
Ayatanavan bhavati 

Clouds are the source of water,
He who knows this,
Becomes established in himself,
Water is the source of clouds,
He who knows this,
Becomes established in himself.
He who knows the source of water,
Becomes established in himself,

Samvastaro Va Apamayatanam 
Ayatavan bhavati 
Yassavatsa rasyaya tanam Veda 
Ayatavan bhavati.
Apovai samvasara ayatanam
Ayatanavan bhavati
Ya Evam veda 
Yopsu Navam pratistitam veda
Pratyeva tistati

Rainy season is the source of water,
He who knows this,
Becomes established in himself,
Water is the source of rainy season,
He who knows this,
Becomes established in himself.
He who knows that there is a raft is available,
Becomes established in that raft.

Bahauddin Valad

 Bahauddin Valad, Father of Rumi (1150-1231)

Alif Lam Mim.

If God says We, meaning I AM, then any pronoun I use becomes superfluous. Designations fall like petals. Wisdom comes, and I feel such pleasure flooding me that I fear losing my sense of it. I tell myself: Inquire into how lover, beloved and the other ways of loving exist as one thing.

As it is with God's qualities and human beings, so there is a unity with love. In the heart there is no room for differentiation, only oneness and the Beloved. I would give away books, lands, my virtues and reputation, everyone, for one hour inside that Presence.
(Maarif 1:172-173)

This is how God talked with Muhammad, saying, 'We have given you victory' (Quran, 48:1), There was companionship between them, 'We have sent down to you a book' (4:105), and 'Have we not expanded your heart' (94:1)? 

They spoke together like friends. Has anyone else had such an experience? And since the divine mystery is part of everything and everyone, must there not be such nearness inside everyone?

An answer came to this wondering argument. There are ways unique to each soul. One gets handed pain, another love, another lust. One must go through terrible punishment, another extensive comforting.

But the way of God with prophets is on another level, where miracles and grace and visions of the unseen world come. Aspire to that plane. Otherwise you will continue to speak to God about heat and cold, food, livelihood, sleep, walking, and the various human theories about mystery.

May prayer is this. When I am alone with You, let me feel pleasure of a surrendered love. Give me the oneness as I sit by myself beyond the satisfaction of any desire.
(Maarif 1:174-175)

Someone asked me what is the knowing I speak of and how does the love I mention feel. I said if you don't know, what can I say? And if you do know, what can I say? The taste of knowing love has no explanation, and no account of it will ever give anyone that taste.
(Maarif 1:143 ) 

When I was sick, it came to me that there are two approaches to work. One is bold and quick, fearless in action. The other is worried and constricted with concern about things that could possibly go wrong. If action flows from anxiety, the outcome is murky and disturbed. But if action moves with a swift joy and courage, the world begins to resolve its difficulties and grow whole.
(Maarif 2:24) 

I am afraid for anyone to see my faults, my baldness, my privates, the body flaws I hide with clothers. But bride and bridegroom see everything about one another. They can be many ways with each other, tender and mocking, playfully rough, any way at all, because they have no fear with each other. Likewise, the mystery of God knows everything about me. Here, out in the open in front of that, I say, Do whatever you want with this body. Every part of me stands naked in front of you, like a new bride ready for whatever will happen-- love, fear, service, difficulties, humiliation, delight.
(Maarif 2:139-140 )

from The Drowned Book
Ecstatic and Earthly Reflection of Bahauddin, The Father of Rumi
by Coleman Barks and John Moyne

Parinirvana

Just to quote Buddha Shakyamuni:

There is that sphere where there is neither earth,

nor water, nor fire, nor wind; neither the infinitude of space,

nor the infinitude of consciousness,

neither this world, nor the next world, nor sun, nor moon.

And there, I say, there is neither coming, nor going, nor stasis;

neither passing away nor arising:

without stance, without foundation, without support.
(Udana VIII.1-Nibbana Sutta, Total Unbinding) 

Brihadaranyaka Upanishad

असतो मा सद्गमय
तमसो मा ज्योतिर्गमय
मृत्योर् मा अमृतं गमय
ॐ शांति शांति शांति - बृहदारण्यक उपनिषद् 1.3.28.

Asato Ma Sat Gamaya
Tamaso Ma Jyotir Gamaya
Mrityor Ma Amritam Gamaya
Om Shanti Shanti Shanti.

Lead Us From the Unreal To Real,
Lead Us From Darkness To Light,
Lead Us From Death To Immortality,
Aum
Let There Be Peace Peace Peace.  1.3.28.

Brihadaranyaka Upanishad (Sanskrit: बृहदारण्यक उपनिषद्) is one of the older, "primary" (mukhya) Upanishads. The doctrine of "neti neti" ("neither this, nor that") and a often quoted verse, "Asato Maa" is found in this Upanishad.

Chapter VIII

1. Then the daughter of Vachaknu said: 'Venerable brahmins, I shall ask him two questions. If he answers me these, then none of you can defeat him in discussing Brahman." The brahmins said: "Ask, O Gargi."

2. Gargi said: "O Yajnavalkya, I shall ask you two questions: As a man of Kasi or the King of Videha, scion of a heroic line, might string his unstrung bow, take in his hand two bamboo— tipped arrows highly painful to enemies and approach his enemies closely, even so, O Yajnavalkya, do I confront you with two questions. Answer me these." "Ask, O Gargi."

3. She said: "O Yajnavalkya, what pervades that Sutra which is above heaven and below the earth, which is heaven and earth as well as what is between them and which—they say—was, is and will be?"

4. He said: "That, O Gargi, which is above heaven and below the earth, which is heaven and earth as well as what is between them and which—they say—was, is and will be, is pervaded by the unmanifested akasa.

5. She said: "I bow to you, O Yajnavalkya. You have fully answered this question of mine. Now brace yourself for the other." "Ask, O Gargi."

6—7. She said: "Yajnavalkya, what pervades that Sutra which is above heaven and below the earth, which is heaven and earth as well as what is between them and which—they say—was, is and will be?" He said: "That, O Gargi, which is above heaven and below the earth, which is heaven and earth as well as what is between them and which—they say—was, is and will be, is pervaded by the unmanifested akasa." "What pervades the akasa?"

8. He said: "That, O Gargi, the knowers of Brahman call the Imperishable. It is neither gross nor subtle, neither short nor long, neither red nor moist; It is neither shadow nor darkness, neither air nor akasa; It is unattached; It is without taste or smell, without eyes or ears, without tongue or mind; It is non—effulgent, without vital breath or mouth, without measure and without exterior or interior. It does not eat anything, nor is It eaten by anyone.

9. "Verily, under the mighty rule of this Imperishable, O Gargi, the sun and moon are held in their respective positions. Under the mighty rule of this Imperishable, O Gargi, heaven and earth are held in their respective positions. Under the mighty rule of this Imperishable, O Gargi, moments, muhurtas (about forty— eight minutes), days and nights, fortnights, months, seasons and years are held in their respective positions. Under the mighty rule of this Imperishable, O Gargi, some rivers flow eastward from the white mountains, others flowing westward continue in that direction and still others keep to their respective courses. Under the mighty rule of this Imperishable, O Gargi, men praise those who give, the gods depend upon the sacrificer and the Manes upon the Darvi offering.

10. "Whosoever in this world, O Gargi, without knowing this Imperishable, offers oblations, performs sacrifices and practises austerities, even for many thousands of years, finds all such acts but perishable. Whosoever, O Gargi, departs from this world without knowing this Imperishable is miserable. But he, O Gargi, who departs from this world after knowing the Imperishable is a knower of Brahman.

11. "Verily, that Imperishable, O Gargi, is never seen but is the Seer; It is never heard, but is the Hearer; It is never thought of, but is the Thinker; It is never known, but is the Knower. There is no other seer but This, there is no other hearer but This, there is no other thinker but This, there is no other knower but This. By this imperishable, O Gargi, is the unmanifested akasa pervaded."  

Chapter IX

26.  ... Here the Upanishad itself states: This self is That which has been described as "Not this, not this." It is imperceptible, for It is never perceived; undecaying, for It never decays; unattached, for It is never attached; unfettered, for It never feels pain and never suffers injury. Yajnavalkya said: "These are the eight abodes, the eight organs of vision, the eight deities and the eight beings. "Now I ask you about that Person who is to be known only from the Upanishads, who definitely projects those beings and again withdraws them into Himself and who is at the same time transcendental. "If you cannot clearly explain Him to me, your head shall fall off?' Sakalya did not know Him; his head fell off; and robbers snatched away his bones, mistaking them for something else.  "

Mantra