Shvetaashvatara.

 

kena

Eesha.

The early Upanishads were formulated from between 1000 BC to 300 BC. The ancient and genuine Upanishads are rather few namely Eesha, Kena, Katha, Prashna, Mundaka, Mandukya, Taittiriya, Aitereya, Chandogya Brihadaranyaka Kausitaki Maitrhryaniya and Shvetaaeshvatara.
We know nothing except the names of the sages and thinkers of these Upanishads, they cared so little for personal distinctions that they studiously omitted their names. They chose rather one of the Gods of the Vedas  like Indra and Narada on whom to foster their thoughts. A few like Yajnavalkya, Gargi, Maitreya do find mention that too only their names.
The Upanishads are mostly in the form of dialogue which contain much that is poetry as they were meant to be taught orally, they are pith yin and concentrated, this thus makes their understanding rather difficult but they are compensated by way of comparison and illustrations and the imaginative insights. The thoughts and ideas are eternal in their truths and beauty being in the end of the Vedas they contain the crystallized ideas  which were only hints in the former. The change of emphasis from the Vedas to the Upanishads is quiet evident and logical. All intellectual developments proceed from the material to the spiritual.

The Quest: What lies behind human life, its working its aspirations its desires.
When 5 years old Naciketa redeems his final boon he asks Yama, The God of death:
What lies beyond this transient world? Where does the soul of the dead one reailly go?

the original.

śrīmatpayonidhiniketana cakrapāṇe bhogīndrabhogamaṇirājita puṇyamūrte |
yogīśa śāśvata śaraṇya bhavābdhipota lakṣmīnṛsiṃha mama dehi karāvalambam || 1 ||

brahmendrarudramarudarkakirīṭakoṭi saṅghaṭṭitāṅghrikamalāmalakāntikānta |
lakṣmīlasatkucasaroruharājahaṃsa lakṣmīnṛsiṃha mama dehi karāvalambam || 2 ||

saṃsāradāvadahanākarabhīkaroru-jvālāvaḷībhiratidagdhatanūruhasya |
tvatpādapadmasarasīruhamāgatasya lakṣmīnṛsiṃha mama dehi karāvalambam || 3 ||

saṃsārajālapatitatasya jagannivāsa sarvendriyārtha baḍiśāgra jhaṣopamasya |
protkampita pracuratāluka mastakasya lakṣmīnṛsiṃha mama dehi karāvalambam || 4 ||

saṃsārakūmapatighoramagādhamūlaṃ samprāpya duḥkhaśatasarpasamākulasya |
dīnasya deva kṛpayā padamāgatasya lakṣmīnṛsiṃha mama dehi karāvalambam || 5 ||

saṃsārabhīkarakarīndrakarābhighāta niṣpīḍyamānavapuṣaḥ sakalārtināśa |
prāṇaprayāṇabhavabhītisamākulasya lakṣmīnṛsiṃha mama dehi karāvalambam || 6 ||

saṃsārasarpaviṣadigdhamahogratīvra daṃṣṭrāgrakoṭiparidaṣṭavinaṣṭamūrteḥ |
nāgārivāhana sudhābdhinivāsa śaure lakṣmīnṛsiṃha mama dehi karāvalambam || 7 ||

saṃsāravṛkṣabījamanantakarma-śākhāyutaṃ karaṇapatramanaṅgapuṣpam |
āruhya duḥkhaphalitaḥ cakitaḥ dayāḷo lakṣmīnṛsiṃha mama dehi karāvalambam || 8 ||

saṃsārasāgaraviśālakarāḷakāḷa nakragrahagrasitanigrahavigrahasya |
vyagrasya rāganicayorminipīḍitasya lakṣmīnṛsiṃha mama dehi karāvalambam || 9 ||

saṃsārasāgaranimajjanamuhyamānaṃ dīnaṃ vilokaya vibho karuṇānidhe mām |
prahlādakhedaparihāraparāvatāra lakṣmīnṛsiṃha mama dehi karāvalambam || 10 ||

saṃsāraghoragahane carato murāre mārograbhīkaramṛgapracurārditasya |
ārtasya matsaranidāghasuduḥkhitasya lakṣmīnṛsiṃha mama dehi karāvalambam || 11 ||

baddhvā gale yamabhaṭā bahu tarjayanta karṣanti yatra bhavapāśaśatairyutaṃ mām |
ekākinaṃ paravaśaṃ cakitaṃ dayāḷo lakṣmīnṛsiṃha mama dehi karāvalambam || 12 ||

lakṣmīpate kamalanābha sureśa viṣṇo yaṅñeśa yaṅña madhusūdana viśvarūpa |
brahmaṇya keśava janārdana vāsudeva lakṣmīnṛsiṃha mama dehi karāvalambam || 13 ||

ekena cakramapareṇa kareṇa śaṅkha-manyena sindhutanayāmavalambya tiṣṭhan |
vāmetareṇa varadābhayapadmacihnaṃ lakṣmīnṛsiṃha mama dehi karāvalambam || 14 ||

andhasya me hṛtavivekamahādhanasya corairmahābalibhirindriyanāmadheyaiḥ |
mohāndhakārakuhare vinipātitasya lakṣmīnṛsiṃha mama dehi karāvalambam || 15 ||

prahlādanāradaparāśarapuṇḍarīka-vyāsādibhāgavatapuṅgavahṛnnivāsa |
bhaktānuraktaparipālanapārijāta lakṣmīnṛsiṃha mama dehi karāvalambam || 16 ||

lakṣmīnṛsiṃhacaraṇābjamadhuvratena stotraṃ kṛtaṃ śubhakaraṃ bhuvi śaṅkareṇa |
ye tatpaṭhanti manujā haribhaktiyuktā-ste yānti tatpadasarojamakhaṇḍarūpam || 17 ||

have and have nots.

Its easier to control the mind when one has not than to restrain the mind when one has plenty.

LNKS

Bhattarya's dying exhortation to his disciples;
Lookat the beauty of our mysteries "whenever we recite the holy Dvaya Mantras join with it this holy hymn of Sant Nammazhvar;

one and only Punniyam.