Front Page Titles (by Subject) SECOND ADHYĀYA - The Thirteen Principal Upanishads
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SECOND ADHYĀYA - Misc (Upanishads), The Thirteen Principal Upanishads 
The Thirteen Principal Upanishads, translated from the Sanskrit with an outline of the philosophy of the Upanishads and an annotated bibliography, by Robert Ernest Hume (Oxford University Press, 1921).
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Invocation to the god of inspiration for inspiration and self-control2
4. The sages of the great wise sage
Control their mind, and control their thoughts.
The One who knows the rules has arranged the priestly functions.
Mighty is the chorus-praise of the god Savitṛi.4
5. I join your ancient prayer (brahma pūrvyam) with adorations!
My verses go forth like suns upon their course.
All the sons of the immortal listen,
Even those who ascended to heavenly stations!5
Spiritual significance of the sacrificial worship
Rules and results of Yoga
8. Holding his body steady with the three [upper parts2 ] erect,
And causing the senses with the mind to enter into the heart,
A wise man with the Brahma-boat should cross over
All the fear-bringing streams.
9. Having repressed his breathings here in the body, and having his movements checked,
One should breathe through his nostrils with diminished breath.
Like that chariot yoked with vicious horses,3
His mind the wise man should restrain undistractedly.
10. In a clean level spot, free from pebbles, fire, and gravel,
By the sound of water and other propinquities
Favorable to thought, not offensive to the eye,
In a hidden retreat protected from the wind, one should practise Yoga.
11. Fog, smoke, sun, fire, wind,
Fire-flies, lightning, a crystal, a moon—
These are the preliminary appearances,
Which produce the manifestation of Brahma in Yoga.
12. When the fivefold quality of Yoga has been produced,
Arising from earth, water, fire, air, and space,4
No sickness, no old age, no death has he
Who has obtained a body made out of the fire of Yoga.
13. Lightness, healthiness, steadiness,5
Clearness of countenance and pleasantness of voice,
Sweetness of odor, and scanty excretions—
These, they say, are the first stage in the progress of Yoga.
The vision of God
14. Even as a mirror stained by dust
Shines brilliantly when it has been cleansed,
So the embodied one, on seeing the nature of the Soul (Ātman),
Becomes unitary, his end attained, from sorrow freed.
15. When with the nature of the self, as with a lamp,
A practiser of Yoga beholds here the nature of Brahma,
Unborn, steadfast, from every nature free—
By knowing God (deva) one is released from all fetters!
The pantheistic God
16. That God faces all the quarters of heaven.
Aforetime was he born, and he it is within the womb.
He has been born forth. He will be born.
He stands opposite creatures, having his face in all directions.1
17. The God who is in fire, who is in water, who has entered into the whole world, who is in plants, who is in trees—to that God be adoration!—yea, be adoration!
[2 ]These five stanzas = TS. 4. 1. 1. 1-5 and with variation also = VS. 11. 1-5, from which again they are cited and applied liturgically at Śat. Br. 6. 3. 1. 12-17.
[3 ]Or possibly dative, ‘to the earth.’
[4 ]In addition to the references cited in note 2, above, this stanza also = RV. 5. 81. 1; VS. 5. 14 and 11. 4. It is quoted in Śat. Br. 3. 5. 3. 11, 12.
[5 ]This stanza also = RV. 10. 13. 1; VS. 11. 5. Lines a, b, c with slight variants = AV. 18. 3. 39 b, c, d.
[1 ]Such is the traditional interpretation of a line which, even in its original source (RV. 6. 16. 18a with a very slight alteration), is of doubtful meaning.
[2 ]Head, chest, and neck—so prescribed at BhG. 6. 13.
[3 ]Described at Kaṭha 3. 4.
[4 ]That is, the five cosmic elements.
[5 ]Or, with another reading, alolubhatvam, ‘freedom from desires.’
[1 ]This stanza = VS. 32. 4.