Randomness

Randomness is a concept with somewhat disparate meanings in several fields. It used to denote a lack of order, or purpose, or cause. Randomness is the sense of lack of predictability


Randomness, is the situation when a choice is to be made which has no logical component by which to determine or make the choice.

by Aristotle

Despite the prevalence of gambling in all times and cultures, for a long time, there was little inquiry into the subject. Randomness, as opposed to unpredictability, is held to be an objective property (determinists believe it is an objective fact that randomness does not in fact exist). Nevertheless, what appears random to one observer may not appear random to another observer. Consider two observers of a sequence of bits, only one of whom has the cryptographic key needed to turn the sequence of bits into a readable message. The message is not random, but is unpredictable for one of the observers.

One of the intriguing aspects of random processes is that it is hard to know whether the process is truly random. The observer can always suspect that there is some "key" that unlocks the message. This is one of the foundations of superstition and is also what is a driving motive, curiosity, for discovery in science and mathematics.

Most of the modern humans are often unaware of the very existence of randomness. They tend to explain random outcomes as non-random. Human beings overestimate causality and tend to view the world as more explainable than it really is, i.e., we look for explanations even when there are none.

Sri Rudram

Sri gurubhyo namaha

From the Sri Rudram which occurs in the Krishna Yajur Veda and is the hymn to beat all hymns and the favourite of Shiva!

''Aayam me hastho bhagavaanayam me bhagavattara,
Ayam me viswa beshajo ayam shivaabhimarsana.''

This my hand is my God,This is higher than God to me,This is the medicine for all sickness to me.For this touches Shiva and worships him.

''OM namo bhagavathe rudraaya vishnave mruturme paahi,Praanaanaam grandhi rasi rudro vishaanthakaThenaa annena aapya swa.''

Om, my salutations to God,Who is everywhere,And to the RudraLet not death come near me.You Rudra who lives in the junction of the soul and senses,I pray to you who destroy everything, to be within me,And due to that be satisfied,With the food that I take as offering.

Lingodbhava - Origin of Shiva Linga Worship

Lingodbhavamurthy is an iconic representation of Shiva, installed in the rear devakoshta (niche) of the garbagriha (sanctum) of all Shiva temples. The story of Lingodbhavar is that of the attempts of Vishnu and Bhrama to discover the origins (the beginning Aadi and the end Antha) of Shiva, as stated in three of the puranas - the Kurma Purana, the Vayu Purana and Shiva Purana.
Vishnu was engaged in his yoganidhra - the slumber of yoga - at the end of a kalpa, in the waters of the great deluge, when there appeared before him, Bhrama emerging from a great illumination. Bhrama introduced himself to Vishnu as the Creator of the Universe, to which Vishnu replied that he was the architect of the Universe. An argument ensued between both as to their superiority over one another, when there appeared before them - a huge lingam of fire - with tongues of flames blazing out of it.
Curious to trace the origins of this column of fire, Bhrama assumed the form of a swan and flew upwards, while Vishnu assumed the form of a boar, and burrowed down into the earth. Days of search in either direction proved futile, and hence the duo surrendered to this column of fire with prayers. Shiva then appeared out of this column of fiery lingam, with a thousand arms and legs, with the sun, moon and fire as his three eyes, bearing the pinaka bow, wearing the hide of an leephant, bearing the trishul, and addressed Vishnu and Bhrama in a thunderous voice, explaining that the two were born out of him, and that the three were then separated out into three different aspects of divinity.
The non-anthropomorphic form Shivalingam is a representation of this infinite cosmic column of fire, whose origins were not tracable by Bhrama or Vishnu. The Shivalingam is the center of reverence and worship in all Saivite temples.
The manifestation of Shiva in this column of fire in front of Bhrama and Vishnu, is carved in stone, as the Lingodbhavamurthy manifestation of Shiva, and is always enshrined in the rear niche of the sanctum enshring a Shivalingam. Since most temples face east, Lingodbhavar faces West.
This legend described above is held at the vast Arunachaleswara temple complex at Tiruvannamalai, where the sacred Annamalai hill itself, is considered to be a manifestation of this cosmic column of fire. Tiruvannamalai, is one of the Pancha Bhoota Stalas, representing the primordial element fire.
There is another interesting aspect to this legend. While Bhrama was flying upwards in the guise of a swan, he saw the petals of a ketaki flower drifting down. Tired by the futility of his efforts to reach the top of the mysterious column of fire, Bhrama requested the flower to acquiese to his lie that he had seen the top of the column where the flower had previously resided. Accompanied by his accomplice, Bhrama confronted Vishnu and asserted that he had indeed discovered the origin of the cosmic column. An enraged Shiva appeared out of the fiery column and cursed Bhrama so that he would not be worshipped in temples on earth. This legend relates to the fact that there are hardly any temples dedicated to Bhrama in India. There is a shrine to Bhrama at Uttamar Koyil in Tamilnadu, and Bhrama is also represented in the devakoshtas (niches) in Shiva temples; there are thus no Bhrama temples of any significance in India.

Shiva The Supreme: Shiva Linga, The Mandala **

The frame of the cosmic reality, according to ancient Hindu thought, consists of the three fundamental states called evolution (Shrishthi), existence (sthiti), and involution (samhara) that acts in a cyclic process of infinity. Each one of the forms is controlled by a God, named Brahma (the creator), Vishnu (the preserver) and Siva/Shiva (the destroyer); these three Gods are called the Trinity. Shiva, being the last to complete the cycle from where the new cycle starts, is known as Mahadeo, the Supreme Divinity. The iconographic form of the Shiva, the Linga represents the unity of the three states of cosmos (shown in above figure).The Linga consists of the three parts. The first is a square base of three-layers at the bottom showing the three mythical realms (lokas), symbolizing evolution the place of Brahma. The second is an octagonal round form in the middle showing the eight directions, symbolizing existence or perseverance the place of Vishnu; and third is a cylinder at the top with a spherical end, symbolizing involution or completion of the cosmic cycle the place of Shiva. This icon shows the supreme state of integrity, the ultimate form of Shiva linga itself is a symbol of cosmic mandala. As Sadasiva (eternal reality) Shiva is represented as linga, standing also for 'total knowledge'. As Rudra, the destroyer, his consort is Kali. As Bhairava, the terrible destroyer, his consort is Durga. As a jovial god living in the Himalaya his wife is Parvati. As possessor of all forms of divine power Shiva rooms at the bottom of everything that is moving, that is how he is called Ishvara, derived from I-cara, i.e. I the centre, and cara, the rhythm of movement. Shiva is also depicted as cosmic dancer, Tandava Nartakari, the one who keeps up the rhythm of the world in cosmos.

** Special Note: Above all information regarding Shivlinga and it's description has been taken from "The Linga Puran" and the book "Banaras Region: A spiritual & Cultural Guide. Indica Books, Varanasi. Piligrimage & Cosmology Series: 1 written by "Prof. Rana P. B. Singh & Dr. Pravin S. Rana

Have you ever seen yourself (Who hindered your growth?)

One day all the employees reached the office and they saw a big Notice on the door on which it was written:
“Yesterday the person who has been hindering your growth in this company passed away.We invite you to join the funeral in the room that has been prepared in the gym.”

In the beginning, they all got sad for the death of one of their colleagues, but after a while they started getting curious to know who was that man who hindered the growth of his colleagues and the company itself.

The excitement in the gym was such that security agents were ordered to control the crowd within the room. The more people reached the coffin, the more the excitement heated up.

Everyone thought:
“Who is this guy who was hindering my progress?”
“Well, at least he died!”

There was a mirror inside the coffin: Everyone who looked inside it could see himself.

There was also a sign next to the mirror that said:
“There is only one person who is capable to set limits to your growth: It is YOU.”

You are the only person who can revolutionise your life.
You are the only person who can influence your happiness, your realisation and your success.
You are the only person who can help yourself.
Your life does not change, when your boss changes, when your friends change, when your parents change, when your partner changes, when your company changes.
Your life changes when YOU change, when you go beyond your limiting beliefs, when you realize that you are the only one responsible for your life.

“Examine yourself, watch yourself, and handle yourself well in front of others.”

“Don't be afraid of difficulties, impossibilities and losses:
Be a winner; build yourself and your reality.”

“The most important relationship you can have; is the one you have with yourself.”


It is not what happens to us, it's the way we choose to handle life that makes the difference.

108 Upanishads

There are more than two hundred books with the name of Upanishad. Since there is no central authority among the Hindus, anyone can write a book and call it an Upanishad. We have books such as allopanishad.
The authoritative Upanishad books are those which reflect some aspects of the vedic thought and also are attached to one of the four Vedās namely Rigveda, Yajurveda, Sāmaveda and Atharvaveda.
We will clarify the sets of the so called ten major Upanishads, the thirteen Upanishads, the eighteen Upanishads, the one hundred and eight Upanishad and finally the collection, “Oupenkhat”, being the translation of fifty Upanishads into Persian. The Latin translation and the German translation of this Persian version introduced the Upanishads to the Westerners.
The earliest available commentary on the Upanishads is due to Sri Shankaracharya and he commented on the ten Upanishads some of whose phrases have been quoted in the famous ancient sūtra text of Bādarāyaņa. They are regarded as the ten major Upanishads named below:
1.Īşha
2.Kena
3.Kaţha
4.Prashna
5.Mundaka
6.Māndūkya
7.Aitereya
8.Taittirīya
9.Chhāndogya
10.ŗahadāraņyaka

The thirteen major Upanishads are made up of the above ten and Shvetāshvatara, Kauşhītaki and Maitrāyaņi. The latter three Upanishads are well known and should be regarded an important as the other ten.
In 1958, V.P. Limaye and R.D. Vadekar published the original texts of eighteen Upanishads. They used several available manuscripts. It was published by the Vaidic Samshodhan Mandala. It contained the above thirteen Upanishads and five more given below:
Bāşhkalamantra
Chhāgaleya
Ārşheya
Shaunaka
Jaiminīya
All of them are archaic and are easily recognized as belonging to an ancient period. It is stated in the text that the manuscripts of the first four Upanishads in the list was discovered recently (1958). The first one, Bāşhkhala mantra is associated with a recension of Rigveda named Bāşhkala which is now lost.
Kena Upanishad, which is one of the 10 major Upanishads is a part of the Jaiminīya Upanishad mentioned above.
In the Hindu tradition, 108 is a sacred number and there was a hunch that there could be a list of 108 Upanishads.
Muktika Upanishad gives the list of 108 Upanishads. It is given as the teaching of the Divine Incarnation Sri Rāma to his devotee Hanumān. It mentions the list in two places. In the first section (khānda) of adhyāya 1, verses 30 - 39, the 108 names are given in a metrical form. In the first adhyāya, second section (khānda), verses 1-5, is given the subsets of these Upanishads associated with the five Vedās namely Rigveda (10), Shukla Yajurveda (19), Krishna Yajurveda (32), Sāmaveda (16) and Atharvaveda (31).
The list of 108 Upanishads is quoted below. The text of Muktika Upanishad can be found in the book, “Sāmānya Vedānta Upanishads” published by Adyar Library, Adyar, Chennai. We omit the first ten major Upanishads quoted earlier.
11 Brahma
12 Kaivalya
13 Jābāla
14 Shvetāshvatara
15 Hamsa
16 Āruņika
17 Garbha
18 Nārāyaņa
19 Paramahamsa
20 Amŗtabindu
21 Amŗtanāda
22 Atharvashiras
23 Atharvashikā
24 Maitrāyani
25 Kauşhītaki
26 Bŗhajjābāla
27 Nŗsimhatāpanīya
28 Kālāgnirudra
29 Maitreya
30 Subālā
31 Kşhurikā
32 Mantrikā
33 Sarvasāra
34 Nirālamba
35 Sukarahasya
36 Vajrasūchi
37 Tejobindu
38 Nādabindu
39 Dhyānabindu
40 Brahmavidyā
41 Yogatattva
42 Ātmabodha
43 Nāradaparivrājaka
44 Trishikhibrāhmaņa
45 Sitā
46 Yogachūdāmaņi
47 Nirvāņa
48 Maņdalabrāhmaņa
49 Dakşhiņāmūrti
50 Sharabha
51 Skanda
52 Tripādvibhūti mahānarāyaņa
53 Advayatāraka
54 Rāmarahasya
55 Rāmatāpanīya
56 Vāsudeva
57 Mudgala
58 Shāņdilya
59 Paingala
60 Bhikşhuka
61 Mahā
62 Shārīraka
63 Yogashikhā
64 Turiyātītāvadhūta
65 Samnyāsa
66 Paramahamsa-parivrājaka
67 Akşhamālikā
68 Avyakta
69 Ekākşhara
70 Annapūrņā
71 Sūrya
72 Akşhi
73 Adhyātma
74 Kuņdikā
75 Sāvitrī
76 Ātma
77 Pāshupatabrahma
78 Parabrahma
79 Avadhūta
80 Tripuratāpinī
81 Devī
82 Tripurā
83 Kaţha(rudra)
84 Bhāvanā
85 Rudrahŗdaya
86 Yogakuņdalī
87 Bhasmajābāla
88 Rudrākşhajābāla
89 Gaņapati
90 Darshana
91 Tārasāra
92 Mahāvākya
93 Paňchabrahma
94 Prāņāgnihotra
95 Gopālatāpinī
96 Kŗşhņa
97 Yājňavalkya
98 Varāha
99 Sāţyāyana
100 Hayagrīva
101 Dattātreya
102 Garuda
103 Kalisamtaraņa
104 Jābāli
105 Soubhāgyalakşhmī
106 Sarasvatīrahasya
107 Bahvŗcha
108 Muktikā

In the early part of the nineteenth century, some of these were know only in their Persian- Latin-German translation. Deussen’s Book on Upanishads states that a complete text of the Upanishads was published in 1883 in Telugu script in Chennapuri (Madras or Chennai).
Later it was found out that a complete text of all these Upanishads was available along with a commentary by Sri Upanishad-Brahmayogin, whose real name is Sri Ramachandrendra, belonging to Sri Shankarāchārya Maţha in Kānchi in Tamil Nadu. The entire group is divided into six categories namely Sāmānya Vedānta, Yoga, Sannyāsa, Shiva, Vişhņu and Shakta.
All the Upanishads in the six categories are available as separate books with the original text, the commentary of Upanishad-Brahmayogin and the English translation of some of them published by Adyar Library and Research Centre. They can be obtained in India from their office in Adyar, Chennai-600020 and in U.S. from P.O. Box 270, Wheaton, IL, 60187, USA. The program of publishing these books was started in 1905.

Sāmānya Vedānta Upanishads (24)

Akşhi
Ātmabodha
Nirālamba
Maha
Vajrasūchika
Sūrya
Adhyātma
Ekākşhara
Paingala
Muktika
Sharīraka
Subāla
Annapūrņa
Kaushītakibrahmana
Prāņāgnihotra
Mudgala
Shukarahasya
Sāvitri
Ātma
Garbha
Mantrika
Maitrāyaņi
Sarvasāra
Skanda

Sannyāsa Upanishads (17)

Avadhūta
Jābāla
Nirvāņa
Bhikşhuka
Samnyāsa
Āruņi
Turīyātīta
Paramahamsaparivrājaka
Maitreya
Kaţharudra
Naradaparivrājaka
Paramahamsa
Yajňavalkya
Kundika
Parabrahma
Brahma
Şhāţyāyanīya

Shākta Upanishads (8)

Tripuratāpini
Saubhagya
Devi
Tripura
Lakşhmi
Sitā
Sarasvati
Bhāvana
Rahasya
Bahvŗcha

Vaishnava Upanishad (14)

Avyakta
Gopālatāpinī
Nārāyaņa
Rāmatāpinī
Kalisantaraņa
Tārasāra
Nŗsimhatāpinī
Hayagrīva
Kŗşhna
Tripadvibhutimahānarāyaņa
Rāmarahasya
Garuda
Dattātreya
Vāsudeva

Shaiva Upanishads (15)

Akşhamālika
Kaivalya
Panchabrahma
Rudrākşhajābāla
Atharvashikha
Gaņapati
Bŗhajjaābāla
Sharabha
Atharvashira
Jābāla
Basmajābāla
Shvetāshvatara
Kālāgnirudra
Dakşhiņamūrti
Rudrahŗdaya

Yoga Upanishads (20)

Advayatāraka
Amŗtanāda
Amŗtabindu
Kşhurika
Tejobindu
Trishikibrāhmaņa
Darshana
Dhyānabindu
Pāshupatabrahma
Nādabindu
Brahmavidya
Mandalabrāhmaņa
Mahāvākya
Yogakundali
Yogachūdāmaņi
Yogatattva
Yogashikha
Varāha
Shāndilya
Hamsa

To get the number 108, some of the Upanishads have been combined. For example consider the texts of Vişhņu Upanishads published by the Adyar Library. In that book, Gopāla Tāpinī is listed as two separate books namely Gopālapūrva Tāpini and Gopāla Uttara Tāpinī. Similarly Rāmatāpini U.
Oupnek'hat Collection and its Journey to West
This collection of Upanishads was the first to be translated into a non-Indian language namely Persian. This translation was made at Delhi (1656-1657) by Pandits who had been brought together for that purpose by Prince Dārā Shukoh, son of the Mogul Emperor, Shah Jehan. This Persian translation was translated into Latin by Anquetil Duperron and published in 2 volumes of pages 735 and 916 in 1801-1802. Franz Mischel translated this into German in 1882.
It is believed that such a collection was already existent and the translators did not create the order of the Upanishads in the list.
We give below the listing of the fifty Upanishads given in the Deussen book translated by Bedekar and Palsule.
1 Tschehandouk (Chāndogya)
2 Brehdarang (Bŗhadāraņyaka)
3 Mitri (Maitrāyaņīya)
4 Mandata (Mundaka)
5 Ischavasich (Īsha)
6 Sarb (Sarvopanishad)
7 Narain (Nārāyaņa)
8 Tadiw (tadeva=Vāj. Samh. 32, 1-2)
9 Athrbsar (Atharvashiras)
10 Hensnad (Hamsanāda)
11 Sarbsar (Sarvasāra = Aitareya āraņyaka chap. 2. including the Aitareya-Upanishad)
12 Kok'henk (Kauşhītaki)
13 Sataster (Shvetāshvatara)
14 Porsch (Prashna)
15 Dehian band (Dhyānabindu)
16 Maha oupanekhat (Mahā)
17 Ātma pra boudeh (Ātmaprabodha)
18 Kioul (Kaivalya)
19 Schat roundri (Satarudrīyam=Vaj. Samh. abridged as Nīlarudra Up.)
20 Djoj sank'ha (Yogashikhā)
21 Djogtat (Yogatattva)
22 Shiv sanklap (Shiva samkalpa=Vāj. Samh. 34. 1-6)
23 Abrat sak'ha (Ahtarvashikhā)
24 Atma (Ātma)
25 Brahm badia (Brahmavidyā)
26 Anbrat bandeh (amŗtabindu, more correctly Brahmabindu)
27 Tidj bandeh (Tejobindu)
28 Karbheh (Garbha)
29 Djabal (Jābāla)
30 Maha narain (Mahānārāyaņa)
31 Mandouk (Māņdukya)
32 Pank (Paingaļa)
33 Tschchourka (Kāhurikā)
34 Pram hens (Paramahamsa)
35 Arank (Āruņika)
36 Kin (Kena)
37 Kiouni (Kāţhaka)
38 Anandbli (Ānandavalli=Taitt.2)
39 Bharkbli (Bhŗguvalli=Taitt. 3)
40 Bark'he soukt (Purushasūktam=Rigveda 10.90 besides Uttaranārāyaņam, Vājasaneyi Samhita 31)
41 Djounka (Kūlikā)
42 Mrat lankoul (Mŗtyu-lāngala)
43 Anbratnad (Amŗtanāda, better known as amŗtabindu)
44 Baschkl (Vāşhkala)
45 Tschhakli (Chhāgaleya)
46 Tark (Tāraka=tārasāra 2, Telugu printed edition p.745 and Rāmottaratāpanīya 2)
47 Ark'hi (Ārşheya)
48 Pranou (Praņava)
49 Schavank (Shaunaka)
50 Nersing'heb atma (Nŗsimha)

The interesting feature here is that Taittirīya 1 is missing, but Taittirīya 2 and 3 are regarded as two separate Upanishads.
This collection includes four pieces or passages from the Vājasaneyi Samhita, chapters 16, 31, 32, 34 (Nos. 19, 40, 8, 22) of which the Shatarudrīyam (Vaj. Samh. 16) appears among other collections of the Atharva-Upanishads, in an abridged form as Nīlarudra-Upanishad, while the three remaining have not been included, as far as our knowledge goes, in any collection, presumably because they were regarded as being well-known passages in the Vājasaneyi. Samhita.

Essence of the Vedas

God has manifested countless times inorder to establish the Law of Virtue by precept andpractice. It is obvious that He need not rule us withan iron sceptre. The injunction against sinning (sinceit can only bring misery to the perpetrator) should beenough. Holy edicts also emphasise the need to carryout one's duty as a means to good conduct. Men of highintellect, already in tune with the Supreme Being,embrace a singular way of life wherein their thoughts,words and deeds are focussed entirely on beingvirtuous, qualifying them to act as apostles. The average man, steeped in worldly affairs, can grasphigher things far better when the concepts are explained with the help of parables. Here the Lord'sappearances lend them to edification.

In a discourse, Sri P.M. Vijayaraghava Sastrigal saidthat often misguided people demotivate, hinder orirritate in numerous ways those involved in God'swork. Neither injury nor physical ailment can deter anavowed man of religion. One example was NarayanaBhattathri, who despite being plagued by chronicailment composed the Narayaneeyam. When a destructivepersonality commands a powerful position, God Himselfwill appear to vanquish him so that he may stop beinga source of nuisance to others and also that he mayget cleansed by reaching Him. As always, the missionis to establish virtue. Ironically when the Lordincarnated, those deviating from virtue failed to seeand know Him, as it happened in the case of Sisupalaand Duryodhana. On the other hand, Bheeshma, by virtueof his stellar qualities, was able to attract theSupreme Being's presence even when he was in hisdeathbed.In the Bhagavad Gita, Lord Krishna says: "I too havemany (re)births and you Arjuna do not know whattomorrow brings. So pay heed to what I say."

In all His visitations He has directly discoursed only on two occasions, once to Arjuna and another to Vidhura.Falling back on scriptures, His principal devoteeshave been able to carry His message to people spreadfar and wide. Scriptural texts are one of the toolsused since they highlight the desirable conduct andmeans to attaining salvation. The Bhagavatam is onesuch work where Krishna's sports are extolled and theexemplary lives of Prahlada, Gajendra and otherdevotees are narrated. In effect this work is theessence of the Vedas, which are the basic treessustaining the world. Since the Bhagavatam is thehandiwork of a sage it is even more precious to adevotee.

What do the Upanishads say?

What do the Upanishads say?

The Upanishads deal with basic questions and universal situations that we all have asked at some point or the other. Hence, they truly can be classified as world literature. Though it is estimated that there are 108 Upanishads, eleven are considered to be the principal Upanishads. Here are the principal Upanishads and some selective teachings.

Katha Upanishad

The Katha Upanishad compares the individual body to a chariot driven by senses instead of horses. Our goals are the roads. The individual soul is said to be the master of this chariot, the intellect the charioteer, and the mind the reins. When an individual has a restrained mind, firmly holding the reins, he reaches the end of the road—self realisation. The Katha Upanishad also mentions the famous story of Nachiketas. In the story, Nachiketas is a boy who receives three boons from the god of death, Yama. In his final boon, Nachiketas desires to know the mystery of death itself. Yama offers him other gifts such as wealth, a long life, etc. instead of this boon. Yet, Nachiketas is adamant, saying that all material things come to an end. Finally, Yama has no choice but to satisfy Nachiketas' request.
Aitareya Upanishad

"In the beginning was Atman; the one without a second." "We are like the spider. We weave our life and then move along in it. We are like the dreamer who dreams and then lives in the dream. This is true for the entire universe."
Brihadaranyaka Upanishad

"You are what your deep, driving desire is. As your desire is, so is your will. As your will is, so is your deed. As your deed is, so is your destiny."
Isha Upanishad

"The wise man sees all beings in the Self, and the Self in all beings, and hence does not hate anybody." "One who always sees all living entities as one with the Supreme; what delusion or sorrow can be there for him?
Taittiriya Upanishad

"Let both of us protect each other together, may both of us enjoy together, may both of us work together, let our study become radiant, let there be no hatred between us, OM Peace, Peace, Peace."
Chandogya Upanishad

"There is a light that shines beyond all things on earth, beyond the highest, the very highest heavens. This is the light that shines in your heart."
Kena Upanishad

The Kena Upanishad starts with disciples asking questions about the nature of Brahman (the Supreme Being). The teacher replies: "The ears cannot hear it; it is what makes the ears hear. The eyes cannot see it; it is what makes the eyes see…The mind cannot imagine it; it is what makes the mind think…Those who feel they know Him know Him not. Those who know that anything perceived by the senses is not Brahman, they know it best. When it is known as the innermost witness of all mental processes, whether sensation, perception or thought, then it is known. One who knows thus reaches immortality."
Mundaka Upanishad

India's famous motto 'Satyameva Jayate' (truth alone prevails) is actually taken from this Upanishad. "The immortal Brahman is before and behind.He extends to the right and to the left.He extends above; he extends below.There is no one here but Brahman.He alone is; in truth, he alone is."
Mandukya Upanishad

The Mandukya Upanishad states that the three syllables of Aum (or Om) represent the three states of consciousness—wakefulness, dreams, and deep sleep. A fourth state, which is beyond these three states, is likened to the silence that arises after the Aum is pronounced.
Prashna Upanishad

The Prashna (literally 'question') Upanishad deals with six questions such as 'Where did all living organisms originate?'
Shvetashvatara Upanishad

"Health, a light body, freedom from cravings, a glowing skin, sonorous voice, and fragrance of body: these signs indicate progress in the practice of meditation."
Vedanta Way of Life

The Upanishads are not just abstract philosophies. They can be used in day-to-day life to find one's true purpose in life and achieve ever-lasting joy. Help your children learn these eternal teachings to live life the Vedanta way.

Sorce: http://www.indiaparenting.com/indianculture/religions/religion014.shtml