hare krsna

Krsna’s bhagwadgita and shankaracharya’s idol love are main topics for discussion surfacing among people these days . shruti’s reference is considered to validate all scriptures and shrutis are considered as gift of god . if we look to nature , all the animals and birds have their tone of conversation different at different situations .similarly vedamantras are more powerful while pronouncing rightly but nobody knows exactly . I do not know about but there is one krsna roaming with his ladies along yamuna river as per three vedas rig , sam and yaj .

If we look to bhagvatam it says that vedas being the good source of rituals do not contain much of the brahman concept about and so says the gita that people much believing on vedas lean towards the fruits of actions rather to devoting god .

Knowledge of vedas generally is termed as madhuvidya and the krsna as madhusudana .

The  one vedmantra says about the person who has realised brahman to be free from sorrows and the purusha limiting in three dimensional  world  ten fingers above or 6 inch depth x 6 inch height x 6 inch length [ womb and / or otherwise ] with shreem and lakshmim as wives  .

Vedanta is nothing but the elaborated confused part of vedmantras .When  intellect crosses beyond the mire of delusion, then one attains to indifference as to what has been heard and what has yet to be heard [ real vedic knowledge ]  . When the intellect, perplexed by what  has been heard [ vedanta ] , shall stand immovable and steady in the self, then one shall attain self-realisation.

Krsna talks about brahman , devotion and duty clearly  . he does not give much weight to other religion than one holding . he says the Lord dwells in the hearts of all beings causing all beings, by his illusive power, to revolve as if mounted on a machine , therefore  to go unto him for refuge with all  being and  by his grace one shall obtain supreme peace and the eternal abode. Also by devotion one knows god in truth, what and who is he ; and knowing him in truth, one forthwith enters into the supreme.

He defines the acts of abandonment, gift and austerity should not be left , but should be performed as  the purifiers of the wise and these actions should be performed leaving aside attachment and the desire for rewards to the  best conviction.

Even a wise man acts in accordance with his own nature; beings will follow nature, what can restraint do? Without hope and with the mind and the self controlled, having abandoned all greed, doing mere bodily action, he incurs no sin . Content with what comes to him without effort, free from the pairs of opposites and envy, even-minded in success and failure, though acting, he is not bound.

For the karmas he says in the production of the effect and the cause, nature (matter) is said to be the cause and in the experience of pleasure and pain, the soul is said to be the cause.

 The soul seated in nature experiences the qualities born of nature attachment to the qualities is the cause of his birth in good and evil wombs. The supreme soul in this body is also called the spectator, the permitter, the supporter,the enjoyer, the great Lord and the supreme self.

gita-upadesha

The land of aryans people invented where the civilization was at top  so AIT was aryan invention theory . Shrutis were main guide for people . Gita was spoken mainly to know shrutis in exact . Running aftergod confused people avoid duties and gita thus tells proficiency in proper actions as Yoga .

Arjuna asked to lord krsna ,by killing these sons of Dhritarashtra, what pleasure can be ours, O Janardana? Only sin will accrue by killing these felons. We have heard [ shrutis ] , O Janardana, that inevitable is the dwelling for an unknown period in hell for those men in whose families the religious practices have been destroyed! Better it is, indeed, in this world to accept alms than to slay the most noble Guru. But if I kill them, even in this world all my enjoyments of wealth and desires will be stained with (their) blood. I do not see that it would remove this sorrow that burns up my senses even if I should attain prosperous and unrivalled dominion on earth or lordship over the gods.

Krsna replied ,whence is this perilous strait come upon thee [ arya ], this dejection which is unworthy of thee,disgraceful, and which will close the gates of heaven upon thee .

The contacts of the senses with the objects [ sensual pleasures ] , O son of Kunti, which cause heat and cold and pleasure and pain, have a beginning and an end; they are impermanent; endure them bravely, O Arjuna!

One sees This (the Self) as a wonder; another speaks of It as a wonder; another hear [shrutis] of It as a wonder; yet, having heard, none understands It at all. For those who are much attached to pleasure and to power, whose minds are drawn away by such teaching, that determinate faculty is not manifest that is steadily bent on meditation and Samadhi (the state of Superconsciousness).

Endowed with wisdom (evenness of mind), one casts off in this life both good and evil

deeds; therefore, devote thyself to Yoga; Yoga is proficiency in right action. When thy intellect crosses beyond the mire of delusion, then thou shalt attain to indifference as to what has been heard and what has yet to be heard [ shrutis ] . When thy intellect, perplexed by what thou hast heard, shall stand immovable and steady in the Self, then thou shalt attain Self-realisation. Do thou perform thy bounden duty, for action is superior to inaction and even the maintenance of the body would not be possible for thee by inaction. With this do ye nourish the gods, and may the gods nourish you; thus nourishing one another, ye shall attain to the highest good. Those who long for success in action in this world devotion to the gods, because success is quickly attained by men through action. Some again offer wealth, austerity and Yoga as devotion, while the ascetics of self-restraint and rigid vows offer study of scriptures and knowledge as devotion. To those men who worship Me alone, thinking of no other, of those ever united, I secure what is not already possessed and preserve what they already possess. Those who, fixing their minds on Me, worship Me, ever steadfast and endowed with supreme faith, these are the best in Yoga in My opinion. Better indeed is knowledge than practice; than knowledge meditation is better; than meditation the renunciation of the fruits of actions; peace immediately follows renunciation. He who thus knows Spirit and Matter, together with the qualities, in whatever condition he may be, he is not reborn. Some by meditation behold the Self in the Self by the Self, others by the Yoga of

knowledge, and others by the Yoga of action. Others also, not knowing thus, worship, having heard of it from others; they, too, cross beyond death, regarding what they have heard     [shrutis]as the supreme refuge.

Has this been heard [ exact shrutis ] , O Arjuna, with one-pointed mind? Has the delusion of thy ignorance been fully destroyed, O Dhananjaya, Krsna asked ?

Destroyed is my delusion as I have gained my memory (knowledge, the exact shrutis ) through Thy Grace,O Krishna! I am firm; my doubts are gone. I will act according to Thy word, Arjuna replied .

mother ganga

ganga is more a culture than a river for the world . many organisations in the world are worried maintain  pure environment . rivers come first to play the important role in this line and what to say about Ganges , the ganga .

From the vedic period ganga water was as high to  go as to heaven . No doubt if dams at  many places from uttarakhand to uttar pradesh are there  in upstream to kashi ,the quantity of natural water decreases but on the other hand these are the dams who provide water in lean period .

It is a better option to construct a barrage on upstream of kashi railway station and downstream to confluence of varuna river . A long open channel is then drawn from this small storage to meet on ganga at  Nagwa [ lanka ] .

The area between this channel and parental ganga can be used for pilgrimage and development at the pattern of Har ki paudi at Haridwar .

Bharat ,Younger brother of lord rama prays to Ganga and we all should also pray ….

aratha na dharama na kama ruchi gati na chahaun nirvana,

janama janama rati rama pada yaha varadana na ana.

"I have no liking for wealth nor for religious merit nor for sensuous enjoyment nor

again do I seek the state of perfect and perpetual calm. Birth after birth let me have

devotion to sri rama's feet: this is the only boon I ask and nought else."

http://www.onearth.org/blog/saving-ganga-involves- mass-awareness

http://www.onearth.org/blog/the-federation-of-hind u-mandirs-organizes-beach-cleanup

http://www.onearth.org/blog/paani-a-documentary-on -hinduism-and-water

gita means peace

Going thru 18 chapters of gita people still remain confused deciding if gita tells war .

Shravanam has been described as most powerful sense to affect . dhratrashtra was blind with eyes but he became blind with antahkaran when he heard the death of bhishma .

In fact it is the ego in false which makes person blind and it happens when one loses the power of wisdom .

Gita in true sense was aimed for dhratrashtra to stop mahabharat happen .

 gifted with wisdom eyes by vyas , sanjay  turned to dhratrashtra telling that bhishma was killed , dhratrashtra lost his balance of mind .

how it happened ? he asked to sanjay as he was confident  win knowing the bravery of bhishma protecting him thru all  the live span .

that was the time ,sanjay spoke the gita  to blind dhratrashtra told by lord krsna with a view that may stop the mahabharat happen .

 even when gita could not open the eyes in heart of dhratrashtra  who had gone blind with antahkaran ,vidur opened by scolding  him finally  .

arjuna wanted to listen gita again after mahabharat but lord denied saying he does not remember now .

If you see ch 18 , arjuna asks about sanyas but lord explains about tyag and not about sanyas , as hear from me the conclusion or the final truth about this abandonment, O best of the bharatas; abandonment, verily, O best of men, has been declared to be of three kinds!.

This was earlier asked by arjuna in ch 5  in 1^st shloka also ,as renunciation of actions, O Krishna, thou praisest, and again yoga! Tell me conclusively which is the better of the two.

That is a deep topic to ponder upon .

Both the renunciations as tyag and sanyas have different meaning in different occasions .

Lord anticipated the situation and therefore he did not tell about sanyas at that time .

Arjuna when returned from dwarika after lord left the world , yudhishter suddenly adopted sanyas leaving the kingdom .

Arjuna eyed the gitagyan then and the explanation as sanyas he got then .

Not only krsna but yudhishter also did not want mahabharat therefore he went to drona and bhishma as to avoid the war but bhishma did not agree saying that there is nobody in your force who can kill me .

Drona told the way he can be defeated but it was bhishma who did not .

Seeing no way for defence  gita was told  to  arjuna to live the life in a peaceful manner with a narration , the united one (the well poised or the harmonised), having abandoned the fruit of

action, attains to the eternal peace; the non-united only (the unsteady or the unbalanced), impelled by desire and attached to the fruit, is bound.

SWASTI MANTRAS

ममाग्ने वर्चो विहवेष्वस्तु वयं तवेन्धानास्तन्वम्पुषेम |
मह्यं नमन्तां परदिशश्चतस्रस्त्वयाध्यक्षेणप्र्तना जयेम ||
मम देवा विहवे सन्तु सर्व इन्द्रवन्तो मरुतो विष्णुरग्निः |
ममान्तरिक्षमुरुलोकमस्तु मह्यं वातः पवतांकामे अस्मिन ||
मयि देवा दरविणमा यजन्तां मय्याशीरस्तु मयिदेवहूतिः |
दैव्या होतारो वनुषन्त पूर्वे.अरिष्टाःस्याम तन्वा सुवीराः ||
मह्यं यजन्तु मम यानि हव्याकूतिः सत्या मनसो मे अस्तु |
एनो मा नि गां कतमच्चनाहं विश्वे देवासो अधिवोचता नः ||
देवीः षळ उर्वीरुरु नः कर्णोत विश्वे देवास इहवीरयध्वम |
मा हास्महि परजया मा तनूभिर्मा रधामद्विषते सोम राजन ||
अग्ने मन्युं परतिनुदन परेषामदब्धो गोपाः परि पाहि नस्त्वम |
परत्यञ्चो यन्तु निगुतः पुनस्ते.अमैषां चित्तम्प्रबुधां वि नेशत ||
धाता धातॄणां भुवनस्य यस पतिर्देवं तरातारमभिमातिषाहम |
इमं यज्ञमश्विनोभा बर्हस्पतिर्देवाः पान्तु यजमानं नयर्थात ||
उरुव्यचा नो महिषः शर्म यंसदस्मिन हवे पुरुहूतःपुरुक्षुः |
स नः परजायै हर्यश्व मर्ळयेन्द्र मा नोरीरिषो मा परा दाः ||
ये नः सपत्ना अप ते भवन्त्विन्द्राग्निभ्यामव बाधामहेतान |
वसवो रुद्रा आदित्या उपरिस्प्र्शं मोग्रं चेत्तारमधिराजमक्रन || 128/10MNDLM RIG

Atmanam Srajamyaham

1 AGNI is That; the Sun is That; Vâyu and Chandramâs are
That.
The Bright is That; Brahma is That, those Waters, that
Prajâpati.
2 All twinklings of the eyelid sprang from Purusha,
resplendent One.
No one hath comprehended him above, across, or in the
midst.
3 There is no counterpart of him whose glory verily is great.
In the beginning rose Hiranyagarbha, etc. Let not him
harm me, etc. Than whom there is no other born, etc.
4 This very God pervadeth all the regions; yea, born aforetime,
in the womb he dwelleth.
He verily born and to be born hereafter meeteth his offspring,
facing all directions.
5 Before whom naught whatever sprang to being; who with
his presence aids all living creatures,
Prajâpati, rejoicing in his offspring, he, Shodasî, maintains
the Three great Lustres.
6 By whom the heavens are strong and earth stands firmly,
by whom light's realm and sky-vault are supported;
By whom the regions in mid-air were measured. What
God shall we adore with our oblation?
7 To whom, supported by his help, two armies embattled look
while trembling in their spirit,
Where over them the risen Sun is shining. What God shall
we adore with our oblation?
What time the mighty waters, etc. He in his might surveyed, etc.
8 The Sage beholdeth That mysterious Being wherein this
All hath found one only dwelling.
Therein unites the Whole, and thence it issues: far-spread it
is the warp and woof in creatures.
9 Knowing Eternity, may the Gandharva declare that station,
parted, kept in secret.
Three steps thereof in mystery are hidden: he who knows
these shall be the father's father.
10 He is our kin, our Father and Begetter: he knows all beings
and all Ordinances,
In whom the Gods obtaining life eternal have risen upward
to the third high station.
11 Having encompassed round existing creatures, the world;
and all the Quarters and Mid-quarters,
Having approached the first-born Child of Order he with his
Self into The Self hath entered.
12 Having gone swiftly round the earth and heaven, around
the worlds, around the sky, the Quarters,
Having spread out the lengthened thread of Order, he views,
and he becomes and is That Being.
13 To the Assembly's wondrous Lord, to Indra's lovely Friend
who gives
Wisdom. have I drawn near in prayer.
14 That wisdom which the Companies of Gods, and Fathers,
recognize,
Even with that intelligence, O Agni, make me wise to-day.
All-hail!
15 Varuna grant me wisdom! grant it Agni and Prajâpati!
Wisdom may Indra, Vâyu grant. May the Creator grant it
me. All-hail!
16 Let these the Priests and Nobles both enjoy the splendour
that is mine.
Best splendour may the Gods bestow on me. To thee, that
splendour, hail!  32ch yajurveda

vedanta-hinduism part 1

Athato Brahmajijnasa I.1.1 (1)

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).

Janmadyasya yatah I.1.2 (2)

(Brahman is that) from which the origin etc., (i.e. the origin,

sustenance and dissolution) of this (world proceed).

Janmadi: origin etc.; Asya: of this (world); Yatah: from which.

Sastrayonitvat I.1.3 (3)

The scripture being the source of right knowledge.

Sastra: the scripture; Yonitvat: being the source of or the means of

the right knowledge.

Tattu Samanvayat I.1.4 (4)

But that (Brahman is to be known only from the Scriptures

and not independently by any other means is established),

because it is the main purpose (of all Vedantic texts).

Tat: that; Tu: but; Samanvayat: on account of agreement or

harmony, because it is the main purpose.

Ikshaternasabdam I.1.5 (5)

On account of seeing (i.e. thinking being attributed in the

Upanishads to the First Cause, the Pradhana) is not (the first

cause indicated by the Upanishads; for) it (Pradhana) is not

based on the scriptures.

Ikshateh: on account of seeing (thinking); Na: is not; Asabdam: not

based on the scriptures.

Gaunaschet na Atmasabdat I.1.6 (6)

If it be said that (the word ‘seeing’ or thinking) is used in a

secondary sense, (we say) not so, because of the word Atman

being applied to the cause of the world.

Gaunah: indirect, secondary, figurative; Chet: if; Na: not;

Atmasabdat: because of the word Atman, i.e., soul.

Tannishthasya mokshopadesat I.1.7 (7)

(The Pradhana cannot be designated by the term Self) because

Salvation is declared to one who is devoted to that Sat.

Tat: to that; Nishthasya: of the devoted; Mokshopadesat: from the

statement of salvation.

Heyatvavachanaccha I.1.8 (8)

And (the Pradhana cannot be denoted by the word ‘Self’),

because it is not stated (by the scriptures) that It (Sat) has to be

discarded.

Heyatva: fitness to be discarded; Avachanat: not being stated (by

the scriptures); Cha: and.

Svapyayat I.1.9 (9)

On account of (the individual) merging in its own Self (the Self

cannot be the Pradhana).

Svapyayat: on account of merging in one’s own self.

Gatisamanyat I.1.10 (10)

On account of the uniformity of view (of the Vedanta texts,

Brahman is to be taken as that cause).

Gati: view; Samanyat: on account of the uniformity.

Srutatvaccha I.1.11 (11)

And because it is directly stated in the Sruti (therefore the

all-knowing Brahman alone is the cause of the universe).

Srutatvat: being declared by the Sruti; Cha: also, and.

Anandamayo’bhyasat I.1.12 (12)

Anandamaya means Para Brahman on account of the

repetition (of the word ‘bliss’ as denoting the Highest Self).

Anandamayah: full of bliss; Abhyasat: because of repetition.

Vikarasabdanneti chet na prachuryat I.1.13 (13)

If (it be objected that the term Anandamaya consisting of bliss

can) not (denote the Supreme Self) because of its being a word

denoting a modification or transformation or product (we say

that the objection is) not (valid) on account of abundance,

(which is denoted by the suffix ‘maya’).

Vikara sabdat: from the word ‘Anandamaya’ with the suffix ‘mayat’

denoting modification; Na: is not; Iti: this; thus; Chet: if; Na: not so;

Prachuryat: because of abundance.

Taddhetuvyapadesaccha I.1.14. (14)

And because he is declared to be the cause of it (i.e. of bliss;

therefore ‘maya’ denotes abundance or fulness).

Tad + Hetu: the cause of that, namely the cause of Ananda;

Vyapadesat: because of the statement of declaration; Cha: and.

Mantravarnikameva cha giyate I.1.15 (15)

Moreover that very Brahman which has been re-referred to in

the Mantra portion is sung (i.e. proclaimed in the Brahmana

passage as the Anandamaya).

Mantra-varnikam: He who is described in the Mantra portion; Eva:

the very same; Cha: and also, moreover; Giyate: is sung.

Netaro’nupapatteh I.1.16 (16)

(Brahman and) not the other (i.e. the individual soul is meant

here) on account of the impossibility (of the latter assumption).

Na: not; Itarah: the other, i.e., the Jiva; Anupapatteh: because of the

impossibility, non-reasonableness.

Bhedavyapadesaccha I.1.17 (17)

And on account of the declaration of the difference (between

the two i.e. the one referred to in the passage ‘The Self

consisting of bliss’ etc. and the individual soul, the latter

cannot be the one referred to in the passage).

Bheda: difference; Vyapadesat: because of the declaration; Cha:

and.

Kamaccha Nanumanapeksha I.1.18 (18)

Because of wishing or willing in the scriptural passage we

cannot say even inferentially that Anandamaya means

Pradhana.

Kamat: because of desire or willing; Cha: and; Na: not; Anumana:

the inferred one, i. e., the Pradhana; Apeksha: necessity.

Asminnasya cha tadyogam sasti I.1.19 (19)

And moreover it, i e., the scripture, teaches the joining of this,

i.e., the individual soul, with that, i.e., consisting of bliss

(Anandamaya) when knowledge is attained.

Asmin: in him; in the person called Anandamaya; Asya: his, of the

Jiva; Cha: and, also; Tat: that; Yogam: union; Sasti: (Sruti) teaches.

Antastaddharmopadesat I.1.20 (20)

The being within (the Sun and the eye) is Brahman, because

His attributes are taught therein.

Antah: (Antaratma, the being within the sun and the eye); Tat

Dharma: His essential attribute; Upadesat: because of the teaching,

as Sruti teaches.

Bhedavyapadesacchanyah I.1.21 (21)

And there is another one (i.e. the Lord who is different from the

individual souls animating the Sun etc.) on account of the

declaration of distinction.

Bheda: difference; Vyapadesat: because of declaration; Cha: and,

also; Anyah: is different, another, other than the Jiva or the individual

soul.

Akasastallingat I.1.22 (22)

The word Akasa i.e., ether here is Brahman on account of

characteristic marks (of that i.e. Brahman being mentioned).

Akasah: the word Akasa as used here; Tad: His, of Brahman;

Lingat: because of characteristic mark.

Ata eva Pranah I.1.23 (23)

For the same reason the breath also refers to Brahman.

Ata eva: for the same reason; Pranah: the breath (also refers to

Brahman).

Jyotischaranabhidhanat I.1.24 (24)

The ‘light’ is Brahman, on account of the mention of feet in a

passage which is connected with the passage about the light.

Jyotih: the light; Charana: feet; Abhidhanat: because of the

mention.

Chhando’bhidhananneti chet na tatha

cheto’rpananigadat tatha hi darsanam I.1.25 (25)

If it be said that Brahman is not denoted on account of the

metre Gayatri being denoted, we reply not so, because thus i.e.

by means of the metre the application of the mind on Brahman

is declared; because thus it is seen (in other passages also).

Chhandas: the metre known as Gayatri; Abhidhanat: because of

the description; Na: not; Iti: thus; Chet: if; Na: not; Tatha: thus, like

that; Chet’orpana: application of the mind; Nigadat: because of the

teaching; Tatha hi: like that; Darsanam: it is seen (in other texts).

Bhutadipadavyapadesopapatteschaivam I.1.26 (26)

And thus also (we must conclude, viz., that Brahman is the

subject or topic of the previous passage, where Gayatri occurs)

because (thus only) the declaration as to the beings etc. being

the feet is possible.

Bhutadi: the elements etc. i.e. the elements, the earth, the body and

the heart; Pada: (of) foot, part; Vyapadesa: (of) mention (of)

declaration or expression; Upapatteh: because of the possibility or

proof, reasonableness, as it is rightly deduced from the above

reasons; Cha: also; Evam: thus, so.

Upadesabhedanneti chet na ubhayasminnapyavirodhat I.1.27 (27)

If it be said (that Brahman of the Gayatri passage cannot be

recognised in the passage treating of ‘light’) on account of the

difference of designation or the specification (we reply) no,

because in either (designation) there is nothing contrary (to the

recognition).

Upadesa: of teaching of grammatical construction or cases; Bhedat:

because of the difference; Na: not; Iti chet: if it be said; Na: no;

Ubhayasmin: in both, (whether in the ablative case or in the locative

case); Api: even; Avirodhat: because there is no contradiction.

Pranastathanugamat I.1.28 (28)

Prana is Brahman, that being so understood from a connected

consideration (of the passage referring to Prana).

Pranah: the breath or life-energy; Tatha: thus, so, likewise like that

stated before; like that stated in the Sruti quoted before in connection

therewith; Anugamat: because of being understood (from the texts).

Na vakturatmopadesaditi chet

adhyatmasambandhabhuma hyasmin I.1.29 (29)

If it be said that (Brahman is) not (denoted or referred in these

passages on account of) the speaker’s instruction about

himself, we reply not so, because there is abundance of

reference to the Inner Self in this (chapter or Upanishad).

Na: not; Vaktuh: of the speaker (Indra); Atma: of the Self; Upadesat:

on account of instruction; Iti: thus; Chet: if; Adhyatma sambandha

bhuma: abundance of reference to the Inner Self; Hi: because;

Asmin: in this (chapter or Upanishad).

Sastradrishtya tupadeso vamadevavat 1.1.30 (30)

The declaration (made by Indra about himself, viz., that he is

and with Brahman) is possible through intuition as attested by

Sruti, as in the case of Vamadeva.

Sastradrishtya: through insight based on scripture or as attested by

Sruti; Tu: but; Upadesah: instruction; Vamadevavat: like that of

Vamadeva.

Jivamukhyapranalinganneti chet na upasatraividhyat

asritatvadiha tadyogat I.1.31 (31)

If it be said that (Brahman is) not (meant) on account of

characteristic marks of the individual soul and the chief vital

air (being mentioned); we say no, because (such an

interpretation) would enjoin threefold meditation (Upasana),

because Prana has been accepted (elsewhere in the Sruti in

the sense of Brahman) and because here also (words denoting

Brahman) are mentioned with reference to Prana.

Jivamukhyapranalingat: on account of the characteristic marks of

the individual soul and the chief vital air; Na: not; Iti: thus; Chet: if; Na:

not; Upasana: worship, meditation; Traividhyat: because of the

three ways; Asritatvat: on account of Prana being accepted

(elsewhere in Sruti in the sense of Brahman); Iha: in the Kaushitaki

passage; Tadyogat: because of its appropriateness; as they have

been applied; because words denoting Brahman are mentioned with

reference to Prana.

Sarvatra prasiddhopadesat I.2.1 (32)

(That which consists of the mind ‘Manomaya’ is Brahman)

because there is taught (in this text) (that Brahman which is)

well-known (as the cause of the world) in the Upanishads.

Sarvatra: everywhere, in every Vedantic passage i.e., in all

Upanishads; Prasiddha: the well-known; Upadesat: because of the

teaching.