Now Yama organizes the bodily functions in a hierarchy. He says, “Higher than the senses are the sense objects. Higher than the sense objects is the mind. Reason or buddhi is higher than the mind. The mahat or awareness is higher than buddhi. Higher than the mahat is avyakta, undifferentiated nature. The infinite Self, purusa is greater than avyakta and the purusa is the supreme goal. There is nothing higher than This.”
Purusa is an alternate name for Brahman or Atman. 

Now Yama introduces the imagery of the chariot. “The atman is the master of the chariot and the body is the chariot. Know the intellect, buddhi as the charioteer and the mind manas as the reins. The sense organs, they say, are the horses and the sense objects are roads they travel over. They call the atman the “enjoyer” or “experiencer” when It is united with the body, senses and the mind.
The imagery of the chariot is also used by Plato in his Phaedrus but the usage there is different. Plato’s chariot has only two horses and we leave it to the reader to discern how it differs from Yama’s chariot.
Yama continues, “For him who is devoid of understanding, with a mind not disciplined, the sense organs become uncontrolled like the unruly horses of the chariot. He does not reach the goal but returns to the world of birth and death again. But he who has proper understanding, mind under control, ever pure, reaches the goal.” 

Discovering the atman in every being, the wise become immortal.

the Kena Upanishad compels us to inquire how it is that we perceive anything. It confronts us with fundamental questions about the mys- tery of perception and finally indicates the mystery of ourselves. It concludes by saying that mystery is Brahman. It cannot be said to be known since we cannot objectify It. Nor can it be said to be unknown since we experience It every moment, nay, It is the cause of our experience. Thus It is more than the known and the unknown. 

The wise who separate the atman from the sensory functions become immortal.
The eye cannot approach It, neither speech nor mind. We do not therefore know It, nor do we know how to teach It. It is different from what is known and It is beyond what is unknown. Thus we have heard from our teachers who taught us
I do not think I know It well. Nor do I think that I do not know It. He knows It who knows that It is other than the unknown and the known. The teacher’s reply is the following. He knows who knows It not. He knows It not who knows. It is unknown to the one who knows. It is known to the one who does not know. 

there is no god

There is no God separate from you, no God higher than you, the real 'you'. All the gods are little beings to you, all the ideas of God and Father in heaven are but your own reflection. God Himself is your image. 'God created man after His own image.' That is wrong. Man creates God after his own image. That is right. Throughout the universe we are creating gods after our own image. We create the god and fall down at his feet and worship him; and when this dream comes, we love it!” - Vivekananda

brihadaranyaka upanishad

In the beginning nothing whatsoever was here. This [world] was covered over with death, with hunger—for hunger is death.
In the beginning there was nothing whatsoever in the universe. By Death, indeed, all this was covered—by hunger, for hunger is, verily, death.

He created the mind

So he went on  praising . From him, while he was praising, water was produced
Then He moved about, worshipping Himself. From Him, thus worshipping, water was produced

What was then like froth on the water became solidified; that was earth. After the earth was created, Hiranyagarbha was tired. From Him, thus fatigued and heated, came forth His essence as brightness. That was Fire

The water, verily, was brightness.

That which was the froth of the water became solidified. That became the earth

He divided himself (ātmānam) threefold

He divided Himself into three: the sun one—third and the air one—third. 

Thus Prana is divided into three. 

His head is the east and His arms are that (the north—east) and that (the south—east). His hinder part is the west and His two hip— bones are that (the north—west) and that (the south—west). His sides are the south and the north, His back is heaven, His belly is the intermediate region and His chest is the earth. Thus He stands firm on water. He who knows this stands firm wherever he goes

The eastern direction is his head. Yonder one and yonder one4 are the fore quarters. Likewise the western direction is his tail. Yonder one and yonder one5 are the hind quarters. South and north are the flanks. The sky is the back. The atmosphere is the belly. This [earth] is the chest. He stands firm in the waters. He who knows this, stands firm wherever he goes.

Let a second self be born of Me," and He (Death or Hunger) brought about the union of speech with the mind. What was the seed there became the year. Prior to that there had been no year. He (Death) bore him (the year) for as long as a year and after that time projected him. Then, when he was born, Death opened His mouth to devour him. He (the child) cried: "Bhan!" and that, indeed, became speech.

He bethought himself: ‘Verily, if I shall intend against him, I shall make the less food for myself.’ With that speech, with that self he brought forth this whole world, whatsoever exists here: the Hymns (ṛc) [i.e. the Rig-Veda], the Formulas (yajus) [i.e. the Yajur-Veda], the Chants (sāman) [i.e. the Sāma-Veda], meters, sacrifices, men, cattle.

Whatever he brought forth, that he began to eat. Verily, he eats (√ad) everything: that is the aditi-nature of Aditi (the Infinite). He who knows thus the aditi-nature of Aditi, becomes an eater of everything here; everything becomes food for him.

He desired: "Let this body of Mine be fit for a sacrifice and let Me be embodied through this." Thinking thus, He entered the body. Because the body swelled (asvat), therefore it came to be called horse (asva). And because it became fit for sacrifice (medhya), therefore the Horse—sacrifice came to be known as Asvamedha. He who knows this verily knows the Horse— sacrifice. Prajapati, desiring again to sacrifice with the great sacrifice, imagined Himself as the horse and letting the horse remain free, He reflected on it. At the end of a year he sacrificed it to Himself and dispatched the other animals to the gods. Therefore priests even now sacrifice to Prajapati the sanctified horse dedicated to all the gods. Verily, the sun who shines yonder is the Horse—sacrifice. His body is the year. This earthly fire is the arka (sacrificial fire), whose limbs are these worlds. So these two, fire and the sun, are the arka and the Asvamedha (Horse—sacrifice). These two, again, become the same god, Death. He who knows this conquers further death; death cannot overcome him; death becomes his self; and he becomes one with these deities.


There were two classes of Prajapati’s sons: the gods (devas) and the demons (asuras). Naturally, the gods were few and the demons many


They struggled with one another for mastery of these worlds. Being overwhelmed by the demons, the gods said: "Well, let Us overcome the demons at the sacrifice (jyotishtoma) by means of the Udgitha."

He desired: ‘Let me sacrifice further with a greater sacrifice (yajña)!’ He tortured himself. He practised austerity. When he had tortured himself and practised austerity, glory and vigor went forth. The glory and vigor, verily, are the vital breaths. So when the vital breaths departed, his body began to swell. His mind, indeed, was in his body (śarīra

குரங்கு

ஒரு சிக்கலில் இருந்து விடுபட இன்னொரு சிக்கல் தேவைபடுகிறது
மனம் சும்மா இருப்பதை ஒருபோதும் விரும்பியதில்லை
ஓன்றில்  இருந்து  இன்னொன்றுக்காக அப்படியே அலைபாய்ந்தந்தபடி