A collection of teachings from Sarvasara Upanishad.
Atma falsely superimposing the body and others which are not Self upon Himself, and identifying Himself with them – this identification forms the bondage of the Self.
Atma falsely superimposing the body and others which are not Self upon Himself, and identifying Himself with them – this identification forms the bondage of the Self.
The freedom from false identification of Self is Moksha.
Avidya is that which causes the false identification of Self.
Vidya is that which removes the false identification.
The idea of pleasure is that modification of the mind known as love. The idea of pain is that modification of the mind known as hate. The cause of pleasure and pain are sound, touch, form, taste and odor.
....the master of Self looks upon the body and such like things other than the Self as Itself: this egoism is the bondage of the soul. The cessation of that (egoism) is Moksha, liberation. That which causes that egoism is Avidya, nescience. That by which this egoism is completely turned back is Vidya, knowledge.
.... which is permanent in all space, time, substance, and causation, is called the Entity of “That” (Tat) Paramatman, Supreme Self, and Para-Brahman, or the Highest Brahman. Distinguished from the Entity of “Thou” (when it appears to be) possessed of attributes, as well as from the Entity of “That” (when it appears to be) possessed of attributes, that which is all-pervading like the sky, subtle, whole by itself, pure Existence, the Entity of “Art” (Asi).
… the Infinite, (remaining in the same manner) as (does) clay in modifications of clay, as gold in modifications of gold, as thread in fabrics of thread, the antecedent, all-pervading Consciousness, that is in all phenomena of creation beginning with the Unmanifested, is called the Infinite.
.... which is permanent in all space, time, substance, and causation, is called the Entity of “That” (Tat) Paramatman, Supreme Self, and Para-Brahman, or the Highest Brahman. Distinguished from the Entity of “Thou” (when it appears to be) possessed of attributes, as well as from the Entity of “That” (when it appears to be) possessed of attributes, that which is all-pervading like the sky, subtle, whole by itself, pure Existence, the Entity of “Art” (Asi).