Tuesday, July 10, 2018

SINGLE LINERS OF PRACTICAL WISDOM & MANTRAS TO FOCUS FROM UPANISHADS


SINGLE LINERS OF PRACTICAL WISDOM & MANTRAS TO FOCUS  FROM UPANISHADS

(Compilation by N.R. Srinivasan, Nashville, TN, 37027, USA, July 2018)

INTRODUCTION

ARANI SERIES Spark 47 of FOWAI Forum in order to draw our attention to  Ten Cardinal Upanishads,  pulled out ten single liners from the mantras contained in these  Upanishads that we need to focus as Maxims in our daily life.   “People often ask what these Upanishads are all about. Those who have not heard Vedanta are especially curious why some of their friends attend the classes endlessly” says Swamiji.  I too have been attending Vedanta class at Sri Ganesha Temple for nearly two decades and listening to visiting Swamijis endlessly.

The Upanishads, ancient accounts of mystical revelations, have been the inspiration behind all systems of Hindu Religion and remain the primary source of spiritual guidance for millions of believers today. Freedom, physical freedom, mental freedom and spiritual freedom are the “Amrita Bindus” nectarine drops of the Upanishads-- says Swami Vivekananda. Swami   Chidananda   has collected ten of these nectarine drops as the wisdom of our ancient Rishis and presented to the public who have not studied Vedanta as   “TEN SIPS OF VEDĀNTA--Single-liners from Upanishads”. The wisdom presented as maxims in these ten sips is present in all the 108 Upanishads but Swami Chidananda of Advaita Philosophical School has focused his thoughts on ten cardinal Upanishads on which Sanakra has presented his Bhashyam (commentaries). To this I have added two more which are no less in spiritual content than the rest on which Sayana and Ranga Ramanuja have   commented elaborately.   I have  also presented the full mantras from which thesae maxims have been phrased and also presented from these 12 Upanishads    one mantra each that need our focus in going through  them in detail.  But the gist of all these Upanishads is the Exposition of Brahman as summarized from these Upanishads. In a nut-shell this whole presentation gives us the essential information needed to understand the purport of these twelve cardinal Upanishads.

Research scholars of Hindu thoughts have discovered the influence of the Upanishads on the religious-cultural life of humanities of all nations of different religious followings in general and Hindus in particular and today Swami Chidananda is actively focused on them. By advocating the ultimate triumph of the spirit over matter, of man over nature, the Upanishads have created, strengthened and preserved a great tradition of spirituality that appeals to all which made Hindu spiritual thinkers to come out with a maxim Vasudheka kutumbakam from moral teaching of Pancharatra that we talk about to all with pride as if from Vedas. We have before us   ten such maxims from Swami Chidananda.  My compilation is mostly thoughts from Swami Prabhavananda, Swami Vimalananda, Ananta Rangacharya, Swami Harshananda and Eknath Easwaran to which I have also subscribed.

But what motivated me to make it 12 sips? I was inspired by the word “ten sips” of Swamaiji which carried my thoughts to Achamana Ritual in Sandhyavandana Niytya Karma.  During Aachamana ritual, we think of the 12 noble qualities of the Supreme as well as the good that they will bring to merge ourselves with the Supreme Principle of the World. During Aachmana the water that we sip in, cleanses our inner self.  We touch the lips. It means we are revitalizing the spot that is meant for the chanting. Then we are touching our head. It means we are energizing the body for meditation. Thus we are getting charged magnetically our whole system even before the commencement of worship and awaken ourselves. The sips suggested by Swamiji should therefore   magnetize us for the study of the Upanishads.  We also chant twelve names of the Supreme, names of Vishnu in Puranas, during aachamana irrespective of our following—Saiva, Vaishnava or Sakta. Therefore, I added two more Upanishads— Svetasvatara and Mahanarayana (MNU), that are no less rich in spiritual content than the ten on which Swamiji has spoken.

I am a bit concerned how even our great spiritual scholars today are choosy on Upanishads to focus on and enlighten us with sectarian bias. All are agreed upon the Ten Cardinal Upanishads Isavasya, Kena, Katha, Prasna, Mundaka, Mandukya, Aitreya, Taittariya, Brihadaranyaka and Chaandogya on which Sankara has elaborately commented upon. Spiritual leaders of Advaita lineage pick up Kaivalya Upanishad as their 11th choice while Visishtadvaita followers pickup Svetasvatara Upanishad.  Even though Sankara has not commented upon Svetasvatara as Bhashya he has elaborately made reference to it. Advaita scholars like Chimayananda, Prabhavananda, Chidananda, Eknath Easwaran somehow avoid Mahanarayana Upanishad (MNU) probably under the   wrong notion that it is leaned towards Visishtaadvata Philosophy from the name Narayana it carries and its focus on Narayana as Saguna Brahman.  But I have elaborately discussed on it as it is unique in its composition carrying all important Veda mantras which Vaishnavas, Saivas and Saktas use such as—Narayana Suktam, Panchanana mantras, Sivopasana mantras, Sri Suktam, Durga Suktam etc. Essentially it is Mantropanishad. You walk through the Vedas if you go through this Upanishad. Ramakrishna Math has focused on it. Kaivalya Upanishad in my view is a Yogopanishad like Bhagavad Gita and so also Svetasvatara to a large extent.  I have added all these 12 in this compilation on which the various spiritual Gurus have commented upon and also drawn your particular attention to what may be the   mantras that we need to focus while going through in detail these Upanishads.     

MANTRAS THAT CONTAIN PRACTICAL WISDOM TO GUIDE US IN LIFE—TWELVE SIPS (ACHAMANAS)

“The following is an attempt to provide samples. Here are ten sips of the nectar – of the wisdom of the Rishis” says Swamiji:
1. Win-win is possible: We can see others (and others’ good) in ourselves (in our own good), and we can perceive ourselves (our own good) in others (in others’ well-being).
Yas-tu sarvāni bhootāni ātmani eva anupashyati -- See all in the Self, and the Self in all.(Ishāvāsya, mantra 6)

2. Do not underestimate your potential: Great abilities – in both material and spiritual fields – reside within you. Tap them.
Aatmanā vindate veeryam-- We get strength from within the Self (Kena 2.4)

3. secret of success: Pleasure prospect frequently jeopardizes our thought-processes. To put aside temptations and first do meaningful work ensures we keep rising on our chosen path.
Shreya ādadānasya sādhu bhavati-- They come up in life who choose ‘the good’ over ‘the pleasant’ (Katha 1.2.1)

4.  Honesty is the best policy: If we have to choose one value of a hundred that are praised, it is truthfulness.

Satyena labhyah, tapasā hi esha ātmā-- Be truthful and attentive; the highest good will be yours.  (Mundaka 3.1.5)

5.  Unbiased watching is the highest intelligence: Highest praise is given to Awareness, which is greater than the power of thought.
prajnānam brahma--The ultimate truth is Awareness  (Aitareya 3.1.3)

6.  Do not be harsh on even those who err: We are advised to be just and fair but not unduly harsh. ,

Alookshāh, dharma-kāmāh syuh-- Go to them who are not cruel, and who are concerned with doing right things. (Taittiriya 1.11.4)

7.  Have faith in higher values: We must protect our faith in eternal values like truth and nonviolence.

Shraddhayā samvatsaram samvatsyath-- Stay first a year here, spending your days with faith and self-control (Prashna 1.2)

8. There is a truth, knowing which everything is yours: The rishis called it Om, and said Om is everything.

Om-ityetad-aksharam idam sarvam--Om, the imperishable, is all this. (Māndukya1)

9. Right food, in moderate quantity, leads to purity of mind: They saw, thousands of years ago, the influence of food on our thoughts. Sattvik food in right quantity can help our sadhana a lot. The inner equipment gets purified upon taking pure food.

Aahāra-shuddhau sattva-shuddhih- The inner equipment gets purified upon taking pure food--(Chāndogya 7.26.2)

10. You cannot ‘find’ truth; all that you can (and need to) do is to negate the false: In their profound insights, the rishis could see truth is neither a physical object nor a mental construct. Through staying watchful, we can identify the false as the false and give it up.

Neti, neti -- The way is to see rightly and take the position: not this, not this. (Brihadāranyaka Upanishad 2.3.6)

 “Each of the above has vast significance” say Swami Chidananda

To the above ten I would like to add two more sips:

11.  The same Self (Aatman) abide in all: Sa vu garbhe antah…..Visvatomukhah—The Lord dwells in the womb of cosmos with his face everywhere (Svetasvatara.  11-16)

12.  Honor thy Lord thy God: Vidhartaaram havaamahe—We invoke the creator of the universe! (Mahanarayana 12-6)

Before we start on the subject, it is necessary to understand who Brahman is as revealed in Vedas. We often hear there is only one God-- Devo Ekah and that is Brahman in Vedas. Even the word GOD in English has no roots or origin but composed of three capital letters in English G standing for one that Generates, O that Operates and D that dissolves corresponding to Brahman who creates (Srishthi), sustains (Sthiti) and dissolves (Laya) all sentient and non-sentient beings.

WHO IS BRAHMAN
Indram Mitram varunam agnim aahuratho divyah sa suparno garuthmaan |
Yekham sadvipra bahudha vadanty agnim yamam maatarishvanam aahuh||Rigveda 1.64.46

The real God is one, the enlightened ones, speak of Him in several ways, God is divine, the supreme protector and graceful sentient, the Universal soul. They call Him Indra, the Almighty, the universal friend [mitra]. Varuna the most acceptable and obliterator of sins, they describe Him as [agnim] the supreme guide of the Universe, [Yamam] the controller of the Universe, and [matarishvanam] the life of all lives.

So in other words, Indra, Agni, Yama, Suparna, Garuthman and others are different epithets for one and the same God[ though not exclusively, as the same words signify other entities too in different contests]. All doubts about the correctness of the unequivocal statement that the Vedas uphold only monotheism and not Polytheism are set at rest when we consider
 

Yo na pitah janitha vidhata dhamani veda bhuvanani vishwa|Yo devaanam namadha yeka yeva tam samprashnam bhuvanam yantyanya ||  Rigveda 10.82.

All these several worlds, find ultimate refuge, in that curiosity-provoking, thought –arousing Lord who is our father and creator, who is , the maker of sacred injunctions and Knows all the abodes and worlds and finally who is only one assuming the names of different divinities. Vedas describe only One God at all places. The advice is He alone should be praised and worshipped. He alone is the emperor of the Universe.
Yekho Vishwasya bhuvanasya rajah Rig-Veda 6.36.4

 Lord of the entire universe is one and one only.

Brahman means “The Totality of Being” — i.e. Being and Non-Being. IT does not “exist” because to exist means to be constrained by time, space and causality.

The definition of BRAHMAN is as given in Taittiriya Upanishad 3:1:2

Yato vaa imaani bhootaani jaayante | yena jaataani  jeevanti|yat pryantyabhi samvisanti | tadvijajnaasasva | tad brahmet i|| 
"
That from which all these [existent] beings arise, That by which, when arisen, they exist, That into which they enter, they merge upon cessation — seek to know That. That is Brahman."

FULL MANTRAS OF 12 SINGLE LINERS
In order to   go through the process of electrifying Aachamana of ten sips or   twelve and get magnetized by the Maxims picked up by Swami Chidananda from full mantras, we should know these mantras from the 12 Upanishads with their meaning. The same are given below:

Isavasya Upanishad

Yastu sarvaani  bhootaani aatmani eva anupasyati | sarvabhooteshu cha aatmmanam  tato na vijugupsate|| 6 ||

Those who see all creatures in themselves and themselves in all creatures will not be inclined to abuse anyone.

Kena Upanishad

Pratibbodhaviditam matam amritatvam hi vindate | Aatmanaa vindate veeryam vidyayaa vindate amritam || 2-4 ||

The nature of Brahman known as qualified by the unique characteristic (of Satyatva, Jnyanatva, Amalatva, Anantatvaety etc.) causes the attainment of  immortality. He gains the strength (required for Upasana) from the Supreme; and through vidya (thus achieved) he atttains immortality.

Katha Upanishad 

Anyach-chreyo anyad-utaiva  preyas-te ubhe naanaarthe purusham sineetah tayoh sreya aadadaanasya  saadhu bhavati  heeyate arthaadyau preyo vrineeta || 1-2-1 ||

Perennial joy got by spirituality ever abides. But not worldly pleasure that seems pleasant to the senses. Both these differing in their purpose, prompt us to action. All is well for those who choose perennial joy of spirituality, but for those who choose worldly pleasure, they miss the goal of life that is liberation.

Mundaka Upanishad 

Satyena labhyastapasaa hyesha aatmaa saamyak jnaanena brahmacharyena    nityam | antah sareere jyotirmayohi subhro yam pasyanti yatayah ksheena-doshaah || 3-1-5 ||

By sincerity, meditation and self-control one can enter into perennial joy (kingdom of God) and see the Self shining in a pure heart like the monks.

Aitreya Upanishad

….sarvam tatprajnnaanetram prajnyaane pratishthitam   | prajnyaanetro lokah prajnyaa pratishthaa prajnyaanam brahma || 3-1-3 ||

The entire universe is absorbed in that Consciousness. So by essential nature and on account of auspicious attributes, and on account of infinite greatness the universal consciousness (prajnyanam) is Brahaman ideal for meditation

Taittariya Upanishad

Athaabhyaakhyaateshu | ye tatra brahmanaah samarsinah | yuktaa aayuktaah | alookshaa dharmakaamaah syuh | yathaa te teshu varteran| tatha teshu varteran || 1-11-6 ||

Now, if there should arise any doubt regarding your acts, or any uncertainty  in respect of your conduct of life, you should act in those matters exactly as those Brahmanas who are present there, who are thoughtful, religious (experience) not set on by others, not cruel  (means gentle)and are devoted to Dharma.

Prasna Upanishad
Taan ha sa rishiruvaacha bhooya eva tapasaa brahmacharyena sraddhayaa samvatsaram samvatsyatha yathaakaamam prasnaan prichchata yadi vijnyaasyaamah  sarvam ha vo vakshyaamah iti || 1-2 ||
The sages told them: “Live with me for one year, practicing sense-restraint and complete trust. Ask me question at the end of the year, and I will answer them if I can.

Mandukya Upanishad

Om-ityetadaksharam-ida(g)m sarvam| tasyopa-vyaakhyaanam bhootam bhavadh-bhavishyad-iti  sarvam-onkaaram eva | Yaccha-anyanyat-trikaala-ateetam tadapy-onkaara eva || 1 ||

The letter OM is all this. A clear exposition of this fact follows. All that was in the past, that is in the present, or that will be in the future is verily the Om and whatever is beyond three periods of time is also verily Om.

Chandogya Upanishad

Tadesha slokah—na pasyo mrityum pasyati na rogam nota dhukhataam | sarvam ha pasyah pasyati sarvamaapnoti sarvasah || iti || sa ekadhaa  bhavati tridhaa bhavati panchadhaa || saptadhaa navadhaa chaiva punaschaikadasah smritah ||  satascha dasa chaikascha sahasraani cha visantih | aahaara suddhau sattvasuddhih sattvasuddhau dhruvaa smritih || smritilambhe sarvagrantheenaam vipramokshah || tasmai mridita-kashaayaaya tamasah paaram darsaayati bhagavaan sanat kumaarah tam skanda ityaachakshate tam skanda ityaachakshate ||  (7-26-2)

There is this verse in this behalf—the realizer of Brahman will not suffer from death, illness or sorrow. That realizer sees everything. He will obtain   everything from every side according to his will. He can likewise assume one form, three forms or five forms. He can likewise assume seven forms or nine forms and again eleven forms, hundred forms and ten forms or one or thousand forms or twenty forms. If the food that is taken is pure his mind will be pure. When the mind is pure the meditation upon God will be steady. When constant meditation is gained all knots of the heart of the form of ignorance, desires, etc. get destroyed.
To him (Narada) of pure mind (whose imperfections of the mind were washed away) the venerable Sanatkumara taught clearly Brahman who is beyond ignorance. He is called Skanda. He is called Skanda (Sanat Kumara)

Brihadaranyaka Upanishad

Tasya haitasya purushasya roopam | yathaa maahaarajanam vaaso yathaa paandvaavikam yathaa indragopo yathaagnyarchir yathaa pundareekam yathaa sakrid-vidyutam sakrid-vidyuteva ha vaa asya sreerbhavati ya evam veda | athaata aadeso neti neti | na hyetasmaaditi netyanyatparamasti | atha naamadheyam satyasya satyamiti | praanaa vai satyam| teshaamesha satyam|| (2-3-6 ||

The color of the body of the Purusha (in the solar orb and the right eye of a human being) is like a cloth dyed with turmeric, like a grey sheep’s wool, like the scarlet insect called Indragopa, like the flame of the fire, like the white lotus or like a flash of lightening, He who meditates upon the Supreme in this way attains splendor like the flash of lightening.
Now therefore the instruction about the Supreme is not this much only, not this much only and there is nothing higher than Him who has been described above by the term “not this much only”

[Nay, nay! “Do not speak He who is the being in the sun and at the same the being in the eye; he who, having entered the body through the eye, resides in the   heart and is the doer and the experiencer; him I meditate as Brahman”. That being I worship as transcendental, luminous, Supreme. He who meditates upon Brahman as such goes beyond all created beings and becomes the glorious ruler of all]

Svetasvatara Upanishad
Esha hi devah pradiso anu sarvaah  poorvo  hi jaatah sa u garbhe antah | sa esha jaatah sa janishyamaanah pratyang janaastishthati visvato mukhah || (2 -16)

He is one God, present in the north, the east, the south and the west. He is the creator. He enters into all wombs.  He alone is now born in all beings, and he alone is to be born as all beings in the future. He is within all persons as the Inner Self, facing all directions.

[The Supreme Lord dwells in the womb of the cosmos; the creator who is in all creatures; he is that which is born and to be born; his face is every-where.]

Mahaanaaraayana Upanishad

Vidhartaaram havamahe vasoh kuvidvanaati nah | savitaaram nri-chakshasam (11-6)

We invoke the creator of the universe, who sustains the creation in many ways and who witnesses the y thoughts and deeds of men; May he grant us plenty of excellent wealth

UPANISHADIC MANTRAS THAT NEED OUR FOCUS  

Isavasya Upanishad

Sa paryagaat sukramakaayamavranam asnaaviram suddhamapaapa-viddham kavirmaneeshee paribhooh svayam-bhooryaathaatathyato- arthaan vyadadhaat saasvateebhyah samaabhyah || 8 ||

The Self is everywhere. Bright is he, bodiless, without bone, without flesh, pure, untouched by evil. The Seer, the Thinker, the one who is above all, the Self-Existent—he it is that has established perfect order among objects and beings from time immemorial.
Katha Upanishad

Yeyam prete vichikitsaa manushye asteetyeke naayamasteeti chaike | Etad-vidyaam-anusishtas-tvayaaham varaanaamesha varas-tritteyah ||(1-1-21)

When a man dies, there is this doubt: Some say, he is; others say he is not. I want you to teach me the Truth.

Brihadaranyaka Upanishad

Tad-yathaa trina-jalayuktaa trinsyaantam gatvaa anyamaakramam- aakrayaatmaa namupa-samharat-yevamevaay-aatmedam sareeram nihatya avidyaam gamaeyitva-anyamaakramam-aakramya-aatmaanam-upasamharati ||4-4-3 ||

As a leech, having come to the end of one blade of grass, takes of another blade, and draws itself to it, so the Self, having left this body behind it unconscious, takes hold of another body and draws itself to it.

Chandogya upanishad

Tadyatheha karmachito lokah ksheeyate, evamevaamutra punyachito-lokah ksheeyste | tadya iha-aatmaanam-anuvidydya vrajante etamscha satyaan kaamaan teshaam sarveshu lokeshu akaamachaaro bhavati| Atha ya iha-atmaanam anuvidya vrajant-etaamscha satyaan kaamaan tesham sarveshu lokeshu kaamachaaro bhavati || 8-1-6 ||

Those who depart from this world without knowing who they are or what they truly desire have no freedom here or hereafter. But those who leave here knowing who they are and what they truly desire have freedom everywhere, both in this world and in the next.

Svetasvatara Upanishad

Esha hi devah pradiso-anu sarvaah poorvo hi jaatah sa u garbhe antah | sa esha jaatah sa janishyamaanah pratyangjanaastishthti visvatomukhah 2-16

This celestial Lord is verily all the entities existing in all directions. The one born of yore of the form of Hiranyagarbha is this Lord Himself. All kinds of beings in the womb are verily all kinds of things that are born and all kinds of things that will be born in the future are verily this lord himself.  His face is everywhere. Here is the illumination of the Paramaatman everywhere because this Paramatman is the inner-self of all. He is the Antaryamin of all entities.

Mundaka Upanishad
Yathornanaabhih srijate grihnate cha yathaa prithivya oshadhayah sambhavanti yathaa satah purushaat kesalomani tathaa aksharaat                                                                                          sambhavateeha visvam ||1-1-7 ||

As the web comes out of the spider and is withdrawn, as plants grow from the soil and hair from the body of the human, so springs the universe from the eternal, Brahman.

Mandukya Upanishad

Omityekaaksharamidam sarvam | tasyopa-vyaakhyaanam bhootam   bhavishyad-iti    sarvam-omkaara eva ||yacchaanyat-trikaalaateetam tadapy-onkaara eva || 1|| Sarva(ga)m hyotaham brahmaayamaatmaa Brahma| So-ayamaatmaa chatushpaat || 2 ||

The syllable Om, which is the imperishable Brahman, is the universe. Whatsoever has existed, whatsoever exists, whatsoever shall exist hereafter, is OM. And whatsoever transcends past, present and future, that is OM. All that we see without is Brahman. This self that is within is Brahman. This Self which is one with Om, has three aspects, and beyond these three, different from them and indefinable—The Fourth.

Kena Upanishad

Yadetad vidyuto vyadyutadaa…| yadetad gachhateeva cha mano anena….| taddha tadvanam naama tadvanamityupaasitavyam…. || 4-4 to 6 ||

Whether in the flash of lightning, or in the wink of the eye, the power that is exhibited is the power of Brahman. In the motions of the mind, the power that is exhibited is the power of Brahman. For this reason should a man meditate upon Brahman by day and by night (tadvananm naama=Brahman of this greatness is to be chosen by all-is to be produced by all. So it is called Vanam. The result of meditation on Brahman as vanam is pointed out).

Prasna Upanishad

Esho agnis-tapat-yesha suryah esha parjanyo maghavaanesha vaayuh | Esha prithivee rayirdevah sadasachchamritam cha yat ||2-5 ||
As fire, Prana burns; as sun, he shines; as cloud, he rains; as Indra, he rules the gods; as wind, he blows;, as the moon, he nourishes all ;He is that which is visible and also  that which is invisible; He is immortal  life. (Amrita here means Mukti or liberationbecause that alsao depends on Praana or Vital Airs).

Taittariya Upanishad
Yad vai tatsukritam raso vai sah | rasa(ga)m hyevaayam labhdvaa aanandee bhavati | Ko hyeva-anyaat kah praanyaat | yadesha aakaasa aanando na syaat | esha hyeva-aananda-yaati ||2-7-2 ||

The Self is the source of abiding joy. Our hearts are filled with joy in seeing him enshrined in the depths of our consciousness. If he were not there, who would breathe, who live? He it is who fills every heart with joy.

Aitreya Upanishad

Esha brahmaisha indra esha prajaapatirete sarve devaa | imaani cha pancha mahaabhootaani prithavee vaayuraakaasa aapo jyoteemsheeityetaaneemaani cha kshudrmisraaneeva beejaneetaraani chetaraani chaandajaani cha | Jaarujaani cha svedajaani chodbhijjaani cha| asvaa gaavah purushaa hastino yatkinchedam praani jangamam  cha patatri cha | yaccha sthaavaram sarvam tat prjnyanetram | prjnyaane pratishthitam prajnyaanetro lokah | prajnyaa pratishthaa prajnyaanam brahma|| 3-1-3 ||

This Self who is pure consciousness is Brahman. He is God, all gods; the five elements—earth, air, fire, water, ether; all beings, great or small, born of soil; horses, cows, men, elephants, birds; everything that breathes, the beings that walk and the beings that walk not. The reality behind all these is Brahman, who is pure Consciousness.

Mahanarayana Upanishad

Vidhartaaram havaamahe vasoh kuvidvanaati nah | savitaaram nri-chakshasam || 12-6 ||

We invoke the Creator of the universe who sustains the creation in many ways and who witnesses the thoughts and deeds of men. May He grant us plenty of excellent wealth!

GIST OF ALL UPANISHADS IS EXPOSITION OF BRAHMAN

Gist of Isavasya Upanishad
Life in the world and life in the spirit are not incompatible. Work, or action, is not contrary to knowledge of God, but indeed, if performed without attachment, is a means to it. On the other hand, renunciation is the renunciation of the ego, of selfishness—not of life. The end, both of work and of renunciation, is to know the  Self within and Brahman without, and to realize their identity. The Self is Brahman, and Brahman is all.

Gist of Kena Upanishad
The power behind every activity of nature and of human is the power of Brahman. To realize this truth is to be immortal.

Gist of Katha Upanishad
There the sun shines not, nor the stars, nor the lightning flashes, what to speak of fire? He shining, everything shines. Through His light everything becomes effulgent!

Gist of Mundaka Upanishad
Since the manifold objects of senses are merely emanations of Brahman, to know them in themselves is not enough. Since all the actions of humans are but phases of the universal process of creation, action alone is not enough.
The sage must distinguish between knowledge and wisdom. Knowledge is of things, acts, and relations. But wisdom is of Brahman alone; and, beyond all things, acts, and relations, he abides forever. To become one with Him is the only wisdom.

Gist of Aitreya Upanishad
Brahman, source, sustenance, and end of the universe, partakes of every phase of existence. He wakes with the waking human, dreams with the dreamer, and sleeps the deep sleep of the dreamless sleeper; but He transcends these three states to become Himself. His true nature is pure consciousness.

Gist of Taittareeya Upanishad
Man, in his ignorance, identifies himself with the material sheaths that encompass his true Self. Transcending these, he becomes one with Brahman, who is pure Bliss (Ananda)
Gist of Prasna Upanishad
A human Being is composed of such elements as vital breath, deeds, thought, and the senses—all of them deriving their being from the Self.  They have come of the Self, and in the Self they ultimately disappear—even as the waters of a river s disappear in the sea.

Gist of Mandukya Upanishad
All this (manifested world) is the syllable OM. What-ever exists in time—the past, present and the future, as also whatever is beyond it, that too is OM.

Gist of Chandogya Upanishad
Brahman is all. From Brahman come appearances, sensations, desires, deeds etc. But all these are merely name and form. To know Brahman one must experience the identity between the human and the Self or Brahman dwelling within the lotus of the heart. Only by so doing can the human being escape from sorrow and death and become one with the subtle essence beyond all knowledge.

Gist of Brihadaranyaka Upanishad
The Self is the dearest of all things, and only through the Self is anything else is dear. The self is the origin of all finite happiness, but it is itself pure bliss, transcending definition. It remains unaffected by deeds, good or bad. It is beyond feeling and beyond knowledge, but it is not beyond the mediation of a sage.

Gist of Svetasvatara Upanishad
Meditation can be learned, and it must be practiced according to accepted rules. By its means it is possible  to realize the personal Brahman, who, in union with Maya, creates, preserves, and dissolves the universe, and likewise the impersonal Brahman who transcend all forms of being, who eternally is, without attribute and without action.

Giist of Mahanarayana Upanishad
Sriman Narayana alone is the one supreme, non-second Reality that is the internal ruler of all other entities sentient and non-sentient and surrender unto him (saranaagati) as the Supreme means of attainment of Nirguna Brahman. The cardinal virtues of truthfulness, peace, celibacy, conquest of sensibility, charity, performances of sacrifices (yajnas and homas) and practice of Dharma that pleases Brahman are the supreme means for this attainment.

BIBLOGRAPHY
1)    Swami Chidananda, TEN SIPS OF VEDĀNTA--Single-liners from Upanishads, Arni series, Spark 47, Mumbai, India.
2)   Ananta Rangacharya, Selections from Upanishads, Bengaluru, India.
3)   Eknath Easwaran, Upanishads, Nilgiri Press, USA.
4)   Swami arshanada Prabhavananda, Prabhavananda, The Upanishads, Mentor Book, CA, USA
5)   Swami Harshananda, The Ten Cardinal Upanishads, Ramakrishna Math,
Chennai, India.
6)   Swami Vimalananda, Mahanarayana Upanishad, Ramakrishna Math, Chennai, India.