NAKSHATRA STUDY - DAILY TRACKING - KRITTIKA STUDY

Today April 25th 2020

Today is the second day of the moon - moving from Amavasya to Poornima - it is now in manifesting phase. (Shukla paksha)
The third day starts from 11:52 am .
Day of the week Saturday
Lunar month : Vaishakha
Solar month : Mesha (Aries)

RULING PLANET - SUN

NAKSHATRA PADA 

1. Krittika : upto 7:51 : I started meditating today at around 7:30 am and possibly slept at 7: 50
2. Kirittika : upto 2:25 pm. Woke up around 1 pm and it felt all sacredly emotional and divine. 
3. Krittika upto: 8:58 Pm : Sill feeling calm, divinely connected.
4. Then Rohini : Till the rest of the day.

Krittika: 

Ruled by the fire of life, Agni, a sacred fire god who o ffers purification, burning, clarification and digestion. Agni’s fire brings brightness, sharpness and quickness. Symbols: Axe, scalpel, flame.

Translation: The cutter.
Symbol: Axe, sharp edge, or flame, razor.
Names Starting with : Aa, Ee, Uu, Ea
Animal symbol: Female sheep.
Ruling planet: Sun
Nature: Rakshasa (demon).
Presiding deity: Agni – the god of fire.


 OVERALL TAKEAWAY
They are proud, ambitious and determined. They are passionate crusaders. . They are bigger than life and can rise to a place of fame and prominence.

Mythology     Karttikeya, a powerful warrior, was born in the Pleiades and nursed by the six sisters who were falsely accused of infidelity.

Indications    The “star of fire” is sharp, piercing and penetrating. People with this nakshatra have a cutting wit and can be sarcastic and critical. They are proud, ambitious and determined. They are passionate crusaders. As the nursemaids nurtured and protected Karttikeya, there is a protective influence, and they seem to adopt and care for children not their own. Their need to protect is where the warrior comes out. They are stubborn, aggressive and can be very angry. This nakshatra rules war, battles, and disputes. Since Agni is the ruling deity, these people have fast metabolisms and good digestion, and are usually good cooks. They have frequent ups and downs in life. Their passions can lead them to illicit sexual affairs, as the Pleiades were falsely accused. They are bigger than life and can rise to a place of fame and prominence.

Male Natives of Krittika Nakshatra

Physical features: Normally he is of middle stature. However, native with Saturn’s aspect to this segment has a tall body. His nose is prominent and his eyes sympathetic, neck thick and stout, solidly built body with big shoulders and well developed muscles, countenance peaceful and his behavior respectful. He has a commanding appearance.

Character and general events: While he is on the one hand very intelligent, on the other hand he cannot pursues any goal for long. In other words he easily gets bored with any particular thing and jump upon another without knowing the pros and cons. He is capable of rendering good advice and tells others the way out for any problem. But in his own life, he does what he thinks at a particular time.

He will discard any friendship if that friendship questions his ego and freedom. But at the same time he does not like to achieve name, fame and wealth through unfair means or at the mercy of others. His needs or wants are not beyond reason nor his accumulations always spectacular, although his money making abilities are often phenomenal, his motivation however derives from an emphatic wish to remain free from obligations. He cannot find fault in his own action. Optimism followed with self-pride is one of the characteristics of these persons. He is determined to go ahead with great energy and shows his stubborn and tenacious nature.

Orthodoxy and monotheism are combined in him i.e. while he is orthodox he does not believe in age-old blind belief and customs. Persistent effort and hard work are his motto. He is eager to render some positive service to the world but he cannot shine for longer period. He involves himself in public life sincerely but loss and failures are ultimate gain. This drawback is attributable to lack of ability to move according to the situation.

He tries to impose certain restriction and control through self-assessment and modify them according to his sweet will. Once a promise is made, it will be carried out at any cost.

In the public life he can attain name, fame and respect. Excess of sincerity will be the means of his downfall. Frustrations start hunting him even on small matters and lead him to outburst. Once he got heated up, subsequent steps will be dangerous. Hence he has to observe maximum mental balance and keep away the out bursting temperament. Remarkable ability will be shown in arguments and counter arguments with reasoning. It is quite often seen that these types of persons will be bereft of truth and money, undertakes unnecessary travel. They are thankless and will utter cruel words.

Education, source of earning/profession:

Mostly Krittika born will not stay in the hometown. That means his livelihood will be in the foreign land. When I say foreign, it is not necessary that it should be a foreign country. Foreign land means a little away from the place where he is born. Partnership business is not suitable to him.

He derives benefits from the government. Engineer, doctor specialised in venereal diseases, treasury department, draftsman. In case the native is interested in business he can derive maximum benefits from the yarn export, medicines and decorative industries. A large legacy at any part of his life is awaiting for him. He is very slow in any work. Hence for success in life, he is advised to increase the speed while doing any work as otherwise he may be dragged behind others.

Family life: He is generally lucky in his married life. His spouse will be expert in household administration, dedicated and devoted, faithful and virtuous. With all these plus points, health of the spouse will be a concern for him and / or circumstances may so be created that he has to quite often live separately. When I say separation, it may be due to work or due to ill health to either of the family members i.e. parents of the spouse etc. and not due to disharmony between the couple.

While he has to confront with many obstacles in various walks of life, he will be contended and lucky in the family field, where he enjoys the utmost satisfaction and peace.

He is more attached to mother. Among his co-borns, the native will enjoy more favor and love from the mother. While his father will be a pious man and well-known person, the native cannot enjoy comforts and benefits from father. His life up to 50 years of age will be full of trial and have to face frequent changes in surroundings. However, period between 25 years and 35 years and 50 years and 56 years will be very good.

Love marriage is indicated to the native. Sometimes, it has been found that Krittika born marries a girl known to his family.

Health: He has good appetite but he cannot has a systematic food habit. Diseases to which he is prone to are dental problem, weak eyesight, tuberculosis, wind and piles, brain fever, accident, wounds, malaria or cerebral meningitis.

Whatever may be the condition of his health, whether good or bad, neither he is afraid of any disease nor he is ready to observe daily care of his health

NAKSHATRA NOTES 1 - BASICS

Unique to Vedic astrology, the Nakshatras, or lunar constellations, are directly connected to the Moon and her myriad of expressions.

The Moon changes signs (houses) roughly every 2.3 days, taking 28 days to move through the 12 signs of the zodiac. This gives two weeks for a waxing (bright half) Moon and two weeks for a waning (dark half) Moon.

1.   Each day the moon rises at a different time and therefore with a different backdrop of the stars.

2.   For moon to return to the same backdrop of the sky and stars it takes 27 days.

3.   So they decided to divide the 360 degree sphere (the path of the moon from a starting point to back there) into 27 sections

4.   So to mark each section they looked for the brightest star in each section and name them.

The Moon is connected to our intuition, intelligence and the nature of the mind and emotions. These “Moon parts” within us are ever-changing, fickle, and correlate to the endless movement and change of the Moon. Whereas the movement of the Sun is linked to the 12 signs of the zodiac, the movement of the Moon is connected to the 27 nakshatras.

The Moon is the lord of all the nakshatras, where the Sun is the lord of all the rasis (signs). (The sun returns to the same place in the sky after 12 months/365 days. Again to mark it the key stars/constellations are named – so it would be the impact of the stars ‘through’ the Sun.

In the Vedic system of astrology, there are 27 nakshatras (though some texts refer to 28 for specific spiritual purposes) which easily divides the 360 degrees of entire zodiac into roughly 13.2 degrees of arc per nakshatra.

Nakshatras are pranic (sanskrit for life force) in their nature and show the direction of nature’s pranic flow at any given time. The nakshatras tell us where the prana is being directed, how its tendencies might manifest, and where Nature is giving her support for expression. They can be seen as natural forces (through the weather, seasons etc), as mental/emotional tendencies (how the internal landscape is functioning) or as cosmic archetypes that offer their guidance through elaborate, ancient myths and stories.

This is a unique part of Vedic astrology and a tool that is used for specifically and accurately making predictions, as well as to understand how an individual’s karma will manifest in and around them.

The nakshatras are one of my favorite parts of Vedic astrology because of their connection to the Moon and nature as well as mind and emotions. They give us a heightened sense of lunar intelligence and share her mysteries with us very intimately. Each nakshatra is ruled by a deity (a personified manifestation of its pranic existence), has at least one symbol, and also has a ruling planet as well. These connections help to further explain what the nakshatra can offer us at any given time and how it will effect us.

The most important nakshatra of the natal chart is one’s Moon nakshatra which represents our mind, intuition and emotional self. The deity will express the quality of a person’s thinking and explain their internal processing, while the symbol and planetary rulership further refines its potential.

Below is a basic understanding of each nakshatra. Look for your natal Moon nakshatra in your Jyotish chart and find it on the list below.

Asvini: Ruled by the Asvin twins, Sasra and Satya, known as the doctors of the gods. Healing, rejuvenation, Ayurveda and the creative as well as the healing arts are exemplified here. Symbol: Horse head.

Bharani: Ruled by the deity Yama, lord of death, called the “king of dharma”. He brings self-control and restraint as well as death and transformation. Symbol: Yoni (Vagina).

Krittika: Ruled by the fire of life, Agni, a sacred fire god who o ffers purification, burning, clarification and digestion. Agni’s fire brings brightness, sharpness and quickness. Symbols: Axe, scalpel, flame.

Rohini: Ruled by Lord Brahma, the god of creation who created the universe from his navel. Sometimes he is called Prajapati, lord of progeny. Creativity and culture are exemplified here. Symbol: Ox cart.

Mrigashirsha: Ruled by Soma which is the Vedic name for the Moon, lord of all the nakshatras. Friendliness, a fickle nature, creativity, comforts as well as growth, ojas, and procreative power are here. Symbol: Deer head with antlers.

Ardra: Ruled by the storm god, Rudra, born of the creator’s rage. He brings destruction, emotional upheaval, storms and natural disasters, as well as sickness. Rudra has immense strength. Symbol: Teardrop and perspiration.

Punarvasu: Ruled by Aditi, the mother of all goodness, the eternal Ma. She gives abundance, unity consciousness, compassion and unboundedness, as well as protection and guidance, learning and expansion. Symbol: Quiver of arrows.

Pushya: Ruled by Brihaspati, or priest to the gods, also known as the devaguru Jupiter. Wisdom, awareness, ritual, overcoming negative thoughts and behaviors are exemplified here. Symbol: Milk giving cow udder.

Ashlesha: Ruled by Sarpa, the serpent god who is represented by Rahu (north lunar node). Deception, overconfidence, extremes, cheating, intense research and study, as well as healing and transcendence manifest here. Symbol: Coiled serpent.

Magha: Ruled by Pitr, who is connected to the ancestors as well as father and the paternal lineage. Strong masculine energy is here, with a sense of duty and a need for ancestral connection as well as authority. Symbol: Throne room.

Purva Phalguni: Ruled by Bhaga who is connected to resources, wealth and luck. He presides over love and relationship, affection and sexual passion. Symbol: Back legs of a bed.

Uttara Phalguni: Ruled by Aryaman who offers health, bodily strength and sustenance. He presides over marriage, family and children, and is considered chief of the ancestors. Symbol: Front legs of a bed.

Hasta: Ruled by Savitr, a form of the Sun at the junction prior to dawn. He brings awareness, illumination, knowledge and insight, as well as our “waking up” and realizing. Symbol: Hand or fist.

Chitra: Ruled by Vishvakarma, the divine architect and chief of “construction” for the gods. Building and planning, construction and artistic creation, karma yoga, ornamentation, reconstruction are a part of Vishvakarma’s offerings. Symbol: Shining jewel.

Swati: Ruled by Vayu, the wind god who is connected to cosmic life force. He correlates to both the internal and external winds (or prana) as well as strength, power and movement. Symbol: Sprout, sword, coral.

Vishakha: Ruled by the dual gods, Indra and Agni, who represent both political and spiritual power. They bring alliances and support systems and exemplify “team work.” Symbol: Decorated gateway.

Anuradha: Ruled by Mitra, a form of the Sun, connected to friendship, companionship and allies. He is supportive and connected to fine detail work. Symbol: Decorated gateway.

Jyeshtha: Ruled by Indra, king of the gods. Controlling urges and the senses, as well strength, power and heroism are strong here. Symbol: Talisman, an earring.

Mula: Ruled by Nirrti, the wife of adharma (sin). She goes against Natural Law and brings destruction and uprooting with her. Symbol: Bundle of roots or lion’s tail.

Purva Ashadha: Ruled by Apas, the water goddess, connected to emotions, purification, flowing and feelings, searching and rejuvenation. Symbol: Tusk of an elephant, fan.

Uttara Ashadha: Ruled by Vishvadeva, or the “all-gods”, which are essentially the Universal Principles or Laws of Nature, personified. Dharma, nobility and good character are offered here. Symbol: Tusk of an elephant, planks of a bed.

Sravana: Ruled by Vishnu, the all-pervasive god connected to akasha (space), existing everywhere. He brings expansion, wisdom and open-mindedness. Symbol: Three footprints, trident, ear.

Dhanishta: Ruled by Vasu, who brings wealth, shining, fame and wealth. There is a connection to light, jyotish, and creativity here. Symbol: Drum.

Shatabhisha: Ruled by Varuna, the guardian of Natural Law, or universal principles. He sees everything and brings his discrimination and judgment with him, while offering punishment and repentance. Symbol: Empty circle or a charm.

Purva Bhadrapada: Ruled by Ajaikapada, which is connected to lord of the dance, Lord Shiva. Dark tantra or ritual and purification can arise here, as well as tapas and penance. Symbol: Front of a funeral cot, two faced man.

Uttara Bhadrapada: Ruled by Ahirbudhnya, or the naga, serpent god who is connected to the deep nether regions, or our subconscious mind. Naga is connected to Ketu (south lunar node) as well as unseen, hidden territory. Symbol: Back legs of a funeral cot.

Revati: Ruled by Pushan, the nourisher, who offers guidance and protection on one’s path and brings nourishment and prosperity with him. Symbol: Drum for keeping time

Nakshatra (Sanskrit: नक्षत्र, IAST: Nakṣatra) is the term for lunar mansion in Hindu astrology and Indian Astronomy. A nakshatra is one of 28 (sometimes also 27) sectors along the ecliptic. Their names are related to a prominent star or asterisms in or near the respective sectors.

The starting point for the nakshatras according to Vedas is "Kritika" (it has been argued because the Pleiades may have started the year at the time the Vedas were compiled, presumably at the vernal equinox), but, in more recent compilations, the start of the nakshatras list is the point on the ecliptic directly opposite to the star Spica called Chitrā in Sanskrit, which would be Ashvinī, an asterism that is part of the modern constellation Aries, and these compilations therefore may have been compiled during the centuries when the sun was passing through the area of the constellation Aries at the time of the vernal equinox. This version may have been called Meshādi or the "start of Aries".[1][better source needed]

In the Atharvaveda (Shaunakiya recension, hymn 19.7) a list of 28 stars or asterisms is given, many of them corresponding to the later nakshatras:[3]

Kṛitikā (the Pleiades)

Rohinī (Aldebaran)

Mrigashīrsha

Ārdrā (Betelgeuse)

Punarvasu

Pushya

Asleshā

Maghā (Regulus)

Purva phalguni

Uttara phalguni (Denebola)

Hasta

Chitrā (Spica)

Svāti (Arcturus)

Vishākhā

Anurādhā

Jyeshthā

Mūla

Purva ashadha

Uttara ashadha

Shravana

Dhanishta

Satabhishak (Sadachbia)

Purva bhadrapada

Uttara bhadrapada

Revati

Ashvini

Bharani

ON KNOWING (OR THE ULTIMATE GROUND OF RIGPA OF DZOGCHEN) - BRIHADHARANYAKA UPANISHAD

Through what, O Maitreyi, should one know the Knower?"Thus you have the instruction given to you. This much, indeed, is the means to Immortality."

-          Dialogue between Yagyavalkya and Maitrei (Brihadharanakya Upanishad)

"As anyone who had the benefit of being taught by a good  mother, father and teacher should say, so did the son of Silina  say that the organ of speech is Brahman; for what can be  attained by a person who cannot speak? But did he tell you  about its abode (body) and support?"  "No, he did not."  "This Brahman is only one—footed, Your Majesty."  "Then you tell us, O Yajnavalkya."  “The physical organ of speech is its abode and the akasa is its  support. It should be mediated upon as intelligence.” (Speak only when absolutely essential)

 "As anyone who had the benefit of being taught by a good  mother, father and teacher should say, so did the son of Sulba  say that the vital breath is Brahman; for what can be attained by  a person who does not live? But did he tell you about its abode  and support?"  "No, he did not."  "This Brahman is only one—footed, Your Majesty."  "Then you tell us, O Yajnavalkya."  "The vital breath is its abode and the akasa is its support. It should be meditated upon as dear.(breathe in and out with the heart – emotionally)"  "What is that dearness, O Yajnavalkya?"  "It is the vital breath, Your Majesty," said Yajnavalkya. "For  the sake of that vital breath (life), O Emperor, one performs  sacrifices for him for whom they should not be performed and  accepts gifts from him from whom they should not be accepted;  nay, for the sake of the vital breath, O Emperor, one may go to  a quarter where one runs the risk of losing one’s life.  "The vital breath, O Emperor, is the Supreme Brahman. The  vital breath never deserts him who, knowing what has just been  said, meditates upon it; all beings eagerly approach him; and  being a god, he attains the gods."

Yajnavalkya said: "Let me hear what anyone among your  teachers may have told you.  "Barku, the son of Vrishna, told me that the eye is Brahman."  "As anyone who had the benefit of being taught by a good  mother, father and teacher should say, so did the son of Vrishna  say that the eye is Brahman; for what can be attained by a  person who cannot see? But did he tell you about its abode and  support?"  "No, he did not."  "This Brahman is only one—footed, Your Majesty."  "Then you tell us, O Yajnavalkya."  "The eye is its abode and the akasa is its support. It should be  meditated upon as truth(not clear to me)."  "What is truth, O Yajnavalkya?"  "It is the eye, Your Majesty," said Yajnavalkya. "Verily, Your  Majesty, if one asks a person who has seen with his eyes:  ‘Have you seen?’ and he answers: ‘Yes, I have,’ then it is true.  "The eye, Your Majesty, is the Supreme Brahman.

"As anyone who had the benefit of being taught by a good  mother, father and teacher should say, so did the descendant of  Bharadvaja say that the ear is Brahman; for what can be  attained by a person who cannot hear? But did he tell you about  its abode and support?"  "No, he did not."  "This Brahman is only one—footed, Your Majesty."  "Then you tell us, O Yajnavalkya."  "The ear is its abode and the akasa is its support. It should be  meditated upon as infinite."(sounds wide and far as infinite as well as increased depth)  "What is infinity, O Yajnavalkya?"  "It is the quarters, Your Majesty," said Yajnavalkya. "Verily,  Your Majesty, to whatever quarter (direction) one may go, one  never reaches its end. Hence the quarters are infinite. The  quarters, O Emperor, are the ear and the ear, O Emperor, is the  Supreme Brahman.

  "As anyone who had the benefit of being taught by a good  mother, father and teacher should say, so did the son of Jaa say  that the mind is Brahman; for what can be attained by a person  who has no mind? But did he tell you about its abode and  support?"  "No, he did not."  "This Brahman is only one—footed, Your Majesty."  "Then you tell us, O Yajnavalkya."  "The mind is its abode and the akasa is its support. It should be  meditated upon as bliss."(mind resting upon Awareness as pure bliss)  "What is bliss, O Yajnavalkya?"  "It is the mind, Your Majesty," said Yajnavdkya. "Verily, Your  Majesty, with the mind a man desires and woos a woman; then  160  a son resembling him is born of her and he is the cause of bliss.  The mind, O Emperor, is the Supreme Brahman

  "As anyone who had the benefit of being taught by a good  mother, father and teacher should say, so did the son of Sakala  say that the heart is Brahman; for what can be attained by a  person who is without a heart? But did he tell you about its  abode and support?"  "No, he did not."  "This Brahman is only one—footed, Your Majesty."  "Then you tell us, O Yajnavalkya."  "The heart is its abode and the akasa is its support. It should be  meditated upon as stability.(one can always go back to the heart and the feeling of I am. Always THE PLACE OF STABILITY) "  "What is stability, O Yajnavalkya?"  "It is the heart," said Yajnavalkya. "Verily, Your Majesty, the  heart is the abode of all beings and the heart, Your Majesty, is  the support of all beings. The heart, O Emperor, is the Supreme  Brahman.  

Xxxxxxxxxxxxxxx

(the below passage seem to indicate the passage between Right side of heart and top of head – but with attention at the eyebrow centre)

2.    "The person who is in the right eye is named Indha (meaning Lightning/energy) . Though he  is Indha, people call him by the indirect name Indra; for the  gods are fond of indirect names and hate to be addressed  directly.  

3.    "The person who is in the left eye is his wife, Viraj (matter).  The akasa that lies within the heart is their place of union(Union of left and right eye is the eye brow centre if we squint). Their  food is the lump (pinda) of blood in the heart. Their wrap is the  net—like structure in the heart. The path on which they move  from sleep to waking is the nerve that goes upward from the  heart; it is like a hair split into a thousand 

Parts. In the body  there are nerves called hita, which are placed in the heart.  Through these the essence of our food passes as it moves on.  Therefore the subtle body (Taijasa) receives finer food than the  gross body (Vaisvanara).

To remember while eating –basically the taste and the joy of eating to be fed astral through the heart.

THE METHOD !!

Yajnavalkya called on Janaka, Emperor of Videha. He said to  himself: "I will not say anything."  But once upon a time Janaka, Emperor of Videha and  Yajnavalkya had had a talk about the Agnihotra sacrifice and  Yajnavalkya had offered him a boon. Janaka had chosen the  right to ask him any questions he wished and Yajnavalkya had  granted him the boon.  So it was the Emperor who first questioned him.  

2.    "Yajnavalkya, what serves as light for a man?"  "The light of the sun, O Emperor," said Yajnavalkya, "for with  the sun as light he sits, goes out, works and returns."  "Just so, Yajnavalkya."  

3.    "When the sun has set, Yajnavalkya, what serves as light for a  man?"  "The moon serves as his light, for with the moon as light he  sits, goes out, works and returns."  "Just so, Yajnavalkya."  

4.    "When the sun has set and the moon has set, Yajnavalkya, what  serves as light for a man?"  "Fire serves as his light, for with fire as light he sits, goes out,  works and returns."  "Just so, Yajnavalkya."  

5.    "When the sun has set, Yajnavalkya and the moon has set and  the fire has gone out, what serves as light for a man?"  "Speech (sound) serves as his light, for with speech as light he  sits, goes out, works and returns. Therefore, Your Majesty,  when one cannot see even one’s own hand, yet when a sound is  uttered, one can go there."  "Just so, Yajnavalkya."  

6.    "When the sun has set, Yajnavalkya and the moon has set and  the fire has gone out and speech has stopped, what serves as  light for a man?"  "The self, indeed, is his light, for with the self as light he sits,  goes out, works and returns."  

7.    "Which is the self?"  "This purusha which is identified with the intellect  (vijnanamaya) and is in the midst of the orgams, the self—  indulgent light within the heart (intellect). Assuming the  likeness of the intellect, it wanders between the two worlds; it  thinks, as it were and moves, as it were being identified with  dreams, it transcends this waking world, which represents the  forms of death (ignorance and its effects).  

8.    "That person (the individual self), when he is born, that is to  say, when he assumes a body, is joined with evils and when he  dies, that is to say, leaves the body, he discards those evils.  

9.    "And there are only two states for that person: the one here in  this world and the other in the next world. The third, the  intermediate, is the dream state. When he is in that intermediate  state, he surveys both states: the one here in this world and the  other in the next world. Now, whatever support he may have  for the next world, he provides himself with that and sees both  evils (sufferings) and joys.  "And when he dreams, he takes away a little of the impressions  of this all—embracing world (the waking state), himself makes  the body unconscious and creates a dream body in its place,  revealing his own brightness by his own light—and he dreams.  In this state the person becomes self—illumined.    

As one keeps an attention inside and all speaking and listening and physical activity is KEEPING AN INNER AWARENESS of the CONTENTS OF AWARENESS then some of the impressions from the Engaging with the World is taken and transformed by the Awareness and it adds to the inner body. THUS ALWAYS BE AWARE BUT WITHOUT ENGAGING WITH THE WORLD WE CANNOT GET THE IMPRESSIONS – ENGAGE but KEEP INNER AWARENESS AND KEEP TAKING THE ENERGIES. JAI SHANESHWARA ..DEAR TEACHER SHANI..!!!!

Again :

‘The effulgent infinite being (purusha), who travels alone,  makes the body insensible in sleep but himself remains awake and taking with him the luminous particles of the organs,  watches those which lie dormant. Again he comes to the  waking state.

FINAL ENCOUNTER OF MERGING WITH SELF

 "That indeed is his form—free from desires, free from evils,  free from fear. As a man fully embraced by his beloved wife  knows nothing that is without, nothing that is within, so does  this infinite being (the self), when fully embraced by the  Supreme Self, know nothing that is without, nothing that is  within.  "That indeed is his form, in which all his desires are fulfilled, in  which all desires become the self and which is free from desires  and devoid of grief.  

 "And when it appears that in deep sleep it does not know, yet it  is knowing though it does not know; for there is no cessation of  the knowing of the knower, because the knower is  imperishable. There is then, however, no second thing separate  from the knower that it could know.

 "In this state a father is no more a father, a mother is no more a  mother, the worlds are no more the worlds, the gods are no  more the gods, the Vedas are no more the Vedas. In this state a  thief is no more a thief, the killer of a noble brahmin is no more  a killer, a chandala is no more a chandala, a paulkasa is no  more a paulkasa, a monk is no more a monk, an ascetic is no  more an ascetic.  "This form of his is untouched by good deeds and untouched by  evil deeds, for he is then beyond all the woes of his heart.  

23.    "And when it appears that in deep sleep it does not see, yet it is  seeing though it does not see; for there is no cessation of the  vision of the seer, because the seer is imperishable. There is  then, however, no second thing separate from the seer that it  could see.  

24.    "And when it appears that in deep sleep it does not smell, yet it  is smelling though it does not smell; for there is no cessation of  the smelling of the smeller, because the smeller is imperishable.  There is then, however, no second thing separate from the  smeller that it could smell.  

25.    "And when it appears that in deep sleep it does not taste, yet it  is tasting though it does not taste; for there is no cessation of  the tasting of the taster, because the taster is imperishable.  There is then, however, no second thing separate from the taster  that it could taste.  

26.    "And when it appears that in deep sleep it does not speak, yet it  is speaking though it does not speak; for there is no cessation of  the speaking of the speaker, because the speaker is  imperishable. There is then, however, no second thing separate  from the speaker that it could speak about.  

27.    "And when it appears that in deep sleep it does not hear, yet it  is hearing though it does not hear; for there is no cessation of  the hearing of the hearer, because the hearer is imperishable.  There is then, however, no second thing separate from the  hearer that it could hear.   

28.    "And when it appears that in deep sleep it does not think, yet it  is thinking though it does not think; for there is no cessation of  the thinking of the thinker, because the thinker is imperishable.  There is then, however, no second thing separate from the  thinker that it could think of.  

29.    "And when it appears that in deep sleep it does not touch, yet it  is touching though it does not touch; for there is no cessation of  the touching of the toucher, because the toucher is  imperishable. There is then, however, no second thing separate  from the toucher that it could touch.  

30.    "And when it appears that in deep sleep it does not know, yet it  is knowing though it does not know; for there is no cessation of  the knowing of the knower, because the knower is  imperishable. There is then, however, no second thing separate  from the knower that it could know.  

31.    "When in the waking and dream states there is, as it were,  another, then one can see the other, then one can smell the  other, then one can speak to the other, then one can hear the  other, then one can think of the other, then one can touch the  other, then one can know the other.  

32.    "In deep sleep it becomes transparent like water, the witness,  one and without a second. This is the World of Brahman, Your  Majesty. This is its supreme attainment, this is its supreme  glory, this it its highest world, this is its supreme bliss. On a particle of this bliss other creatures live."  Thus did Yajnavalkya teach Janaka.  

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"There is no enabling except with & by God"

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