The Upanishads     102 posts


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The mind may be said to be of two kinds,
Pure and impure. Driven by the senses
It becomes impure; but with the senses
Under control, the mind becomes pure.

It is the mind that frees us or enslaves.
Driven by the senses we become bound;
Master of the senses we become free.
Those who seek freedom must master their senses.

When the mind is detached from the senses
One reaches the summit of consciousness.
Mastery of the mind leads to wisdom.
Practice meditation. Stop all vain talk.
The highest state is beyond reach of thought,
For it lies beyond all duality.

Keep repeating the ancient mantram OM
Until it reverberates in your heart.

Brahman is indivisible and pure;
Realize Brahman and go beyond all change.
He is immanent and transcendent.
Realizing him, sages attain freedom
And declare there are no separate minds.
They have but realized what they always are.

Waking, sleeping, dreaming, the Self is one.
Transcend these three and go beyond rebirth.

There is only one Self in all creatures.
The One appears many, just as the moon
Appears many, reflected in water.
The Self appears to change its location
But does not, just as the air in a jar
Changes not when the jar is moved about.
When the jar is broken, the air knows not;
But the Self knows well when the body is shed.

We see not the Self, concealed by maya;
When the veil falls, we see we are the Self.

The mantram is the symbol of Brahman;
Repeating it can bring peace to the mind.

Knowledge is twofold, lower and higher.
Realize the Self; for all else is lower.
Realization is rice; all else is chaff.

The milk of cows of any hue is white.
The sages say that wisdom is the milk
And the sacred scriptures are the cows.

As butter lies hidden within milk,
The Self is hidden in the hearts of all.
Churn the mind through meditation on it;
Light your fire through meditation on it:
The Self, all whole, all peace, all certitude.

“I have realized the Self,” declares the sage,
“Who is present in all beings.
I am united with the Lord of Love;
I am united with the Lord of Love.”

OM shanti shanti shanti

~ Amritabindu Upanishad

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The learned say life is self-created; others say life evolved from time. In truth the Lord brought the cosmos out of himself.

He is pure consciousness, omnipresent, omnipotent, omniscient, creator of time and master of the three gunas. Evolution takes place at his command.

Those who act without thought of personal profit and lead a well-disciplined life discover in course of time the divine principle that all forms of life are one. They work in the service of the Lord and are freed from the law of karma.

Know him to be the primal source of life whose glory permeates the universe, who is beyond time and space, yet can be seen within the heart in meditation. Know him to be beyond the tree of life, whose power makes all the planets revolve: who is both law and mercy, yet can be seen within the heart in meditation.

Know him to be the supreme Lord of lords, King of kings, God of gods, ruler of all, without action or organs of action, whose power is seen in myriad ways.

Know him to be the cause without a cause, without a second, parent or master. May he, Lord of Love, who hides himself in his creatures like a spider in its web, grant us illumination.

The Lord is hidden in the hearts of all. The eternal witness, pure consciousness, he watches our work from within, beyond the reach of the gunas.

The Lord is the operator; we are but his innumerable instruments. May we realize him in our consciousness and find the bliss he alone can give us. Changeless amidst the changing, consciousness of the conscious, he grants all our prayers. May we realize him in our consciousness and find the freedom he alone can give us.

There shines not the sun, neither moon nor star, nor flash of lightning, nor fire lit on earth. Everything reflects the light of the Lord. May we realize him in our consciousness; there is no other way to conquer death.

He is the maker of the universe, self-existent, omniscient, destroyer of death, the source and inmost Self of all, ruler of the cycle of birth and death. May we realize him in our consciousness; there is no other way to conquer death.

He is the protector of the cosmos, all glory, all-knowing, omnipresent. How could there be any ruler but he? May we realize him in our consciousness; there is no other way to conquer death.

Lord Shiva is my refuge, he who grants freedom from the cycle of birth and death. Lord Shiva is my refuge, he who gave the sacred scriptures at the dawn of time. Lord Shiva is my refuge, he who is the source of purity and perfection. Lord Shiva is my refuge, he who is the bridge from death to immortality. Lord Shiva is my refuge, he whose grace has made me long for his lotus feet.

How can we roll up the sky like a piece of deerskin? How can we end our misery without realizing the Lord of Love who is enshrined in our heart of hearts?

Sage Shvetashvatara realized the Lord in meditation through infinite grace and imparted this highest wisdom to devoted disciples.

This highest mystical experience, revealed at the dawn of time, must be shared only with one whose heart is pure or with a disciple or one’s own child. If you have deep love for the Lord of Love and for your teacher, the light of this teaching will shine in your heart. It will shine indeed!

OM shanti shanti shanti

~ Shvetashvatara Upanishad

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Narada approached the sage Sanatkumara and said, “Please teach me, Venerable One.”

“Tell me what you know,” replied the sage, “and then I will teach you what is beyond that.”

“I know the four Vedas - Rig, Yajur, Sama, Atharva - and the epics, called the fifth. I have studied grammar, rituals, mathematics, astronomy, logic, economics, physics, psychology, the fine arts, and even snake-charming. But all this knowledge has not helped me to know the Self. I have heard from spiritual teachers like you that one who realizes the Self goes beyond sorrow. I am lost in sorrow. Please teach me how to go beyond.”

“Whatever you know is just words,” said Sanatkumara, “names of finite phenomena. It is the Infinite that is the source of abiding joy because it is not subject to change. Therefore seek to know the Infinite.”

“I seek to know the Infinite, Venerable One.”

“where one realizes the indivisible unity of life, sees nothing else, hears nothing else, knows nothing else, that is the Infinite. Where one sees separateness, hears separateness, knows separateness, that is the finite. The Infinite is beyond death, but the finite cannot escape death.”

“On what does the Infinite depend, Venerable One?”

“On its own glory - no, not even on that. In the world people think they can attain glory by having cows and horses, elephants and gold, family and servants, fields and mansions. But I do not call that glory, for here one thing depends on another. Utterly independent is the Infinite.

“The Infinite is above and below, before and behind, to the right and to the left. I am all this. The Self is above and below, before and behind, to the right and to the left. I am all this. One who meditates upon the Self and realizes the Self sees the Self everywhere, and rejoices in the Self. Such a one lives in freedom and is at home wherever he goes. But those who pursue the finite are blind to the Self and live in bondage.

“One who meditates upon and realizes the Self discovers that everything in the cosmos - energy and space, fire and water, name and form, birth and death, mind and will, word and deed, mantram and meditation - all come from the Self.

“The Self is one, though it appears to be many. Those who meditate upon the Self and realize the Self go beyond decay and death, beyond separateness and sorrow. They see the Self in everyone and obtain all things.

“Control the senses and purify the mind. In a pure mind there is constant awareness of the Self. Where there is constant awareness of the Self, freedom ends bondage and joy ends sorrow.”

Thus the sage Sanatkumara taught the pure Narada to go beyond bondage, beyond sorrow, beyond darkness, to the light of the Self.

~ Chandogya Upanishad Chapter 7

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46. One who never knows any difference through wisdom between jiva, the embodied soul, and Brahman, or between Brahman and nature, the creation, is called a jivanmukta, one who is liberated while living.

47. Respected by the good or insulted by the wicked, one who ever remains in equanimity is called a jivanmukta.

48. For the one who has known the Brahman essence, this world no longer remains the same as before. If it is not so, he has not known the Brahman state of being and is still an extrovert.

49. As far as happiness etcetera are experienced, it is called prarabdha, accumulated past action-impressions; because the arising of any fruits is from actions in the past. There is no fruit anywhere without action.

50. Just as the dream activity ceases upon waking, similarly, past actions accumulated over billions of eons dissolve instantly upon one's knowing: “I am Brahman.”

51. Just as nothing clings to space, so to the sage, who knows the Self to be unattached and indifferent, future actions cling not in the least degree.

52. Just as space is unaffected by the smell of liquor though it touches the pot (containing the liquor), so the Self remains untouched by all happenings in spite of being present during all of them.

53. Karmas done before the dawn of knowledge perish not as a result of that knowledge; they must produce their proper effect even as an arrow shot to hit a target (stops not before hitting it).

54. The arrow discharged (to hit) what was taken for a tiger stops not, though, after, (the target) is known to be a cow; the target is hit with full force. Similarly, action already done comes to fruition even after enlightenment has happened.

55. One who understands that he is deathless and ever young remains one with the soul and has no relationship with the fruits of his past actions.

56. Karma, past actions, bear fruits only when we have a feeling of my-ness for our bodies. It is never desirable to have a feeling of my-self for the body. Thus, by giving up the feeling of my-ness for the body one gives up the fruits of past actions.

57. This fallacy that the body is myself is the cause of creating in the imagination the idea of past actions. But how could something be true that is imposed or imagined about a fallacy?

58. From where can a thing be born which is not real in the first place? What has not been born, how can it be destroyed? How can a thing that is unreal have past actions?

59-60. To answer the ignorant (who) doubtfully ask how this body persists if the entire effects of nescience with their cause are destroyed by knowledge, Shruti, with an outward eye, propounds the theory of operative past actions; not to suggest to the wise that the body, etc., are real.

61. A total plenum, without beginning and end, measure and change. Massed being and intelligence, massed eternal bliss, undiminishing,

62. With the sole savor of the subject, full, endless, behold all, neither to be shunned nor seized, neither to be held nor propped;

63. Beyond inert forces and actions, subtle, certain, unblemished; Whose essence is beyond thought, beyond mind and words;

64. Existent, a plenitude, self-proven, pure, awake and matchless. One only is non-dual Brahman; here is no plurality at all. Thus knowing through your own experience that the soul is indivisible, be fulfilled and dwell blissfully in the changeless soul.

Listening to these teachings from the master, the disciple became enlightened and began to say: I have seen the world just now, where has it gone? Who has taken it away? Into what has it become dissolved? It is a great surprise! Does it not exist? In this great ocean of Brahman which is full of the nectar of infinite bliss, what have I to renounce now and what have I to take? What is other now and what is extraordinary? Here I do not see anything, I do not hear anything and I do not know anything, because I am always in my blissful soul and I myself am my own nature. I am unattached, bodiless, genderless; I am God myself; I am absolutely silent, I am infinite, I am the whole and the most ancient. I am not the doer, I am not the sufferer, I am unchanging and inexhaustible. I am the abode of pure knowledge, I am alone and I am the eternal godliness.

To Apantaratamas was this science imparted. He imparted it to Brahma, who passed it on to Ghorangiras. The latter gave it to Raikva and Raikva to Rama. Rama imparted it to all beings. This is the injunction in regard to Liberation; this is the teaching and message of the Vedas.

Om ! That (Brahman) is infinite, and this (universe) is infinite.
The infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe),
It remains as the infinite (Brahman) alone.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

Here ends the Adhyatma Upanishad belonging to the Sukla-Yajur-Veda.

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Jai Shri Ram! ૐ

46. One who never knows any difference through wisdom between jiva, the embodied soul, and Brahman, or between Brahman and nature, the creation, is called a jivanmukta, one who is liberated while living.

47. Respected by the good or insulted by the wicked, one who ever remains in equanimity is called a jivanmukta.

48. For the one who has known the Brahman essence, this world no longer remains the same as before. If it is not so, he has not known the Brahman state of being and is still an extrovert.

49. As far as happiness etcetera are experienced, it is called prarabdha, accumulated past action-impressions; because the arising of any fruits is from actions in the past. There is no fruit anywhere without action.

50. Just as the dream activity ceases upon waking, similarly, past actions accumulated over billions of eons dissolve instantly upon one's knowing: “I am Brahman.”

51. Just as nothing clings to space, so to the sage, who knows the Self to be unattached and indifferent, future actions cling not in the least degree.

52. Just as space is unaffected by the smell of liquor though it touches the pot (containing the liquor), so the Self remains untouched by all happenings in spite of being present during all of them.

53. Karmas done before the dawn of knowledge perish not as a result of that knowledge; they must produce their proper effect even as an arrow shot to hit a target (stops not before hitting it).

54. The arrow discharged (to hit) what was taken for a tiger stops not, though, after, (the target) is known to be a cow; the target is hit with full force. Similarly, action already done comes to fruition even after enlightenment has happened.

55. One who understands that he is deathless and ever young remains one with the soul and has no relationship with the fruits of his past actions.

56. Karma, past actions, bear fruits only when we have a feeling of my-ness for our bodies. It is never desirable to have a feeling of my-self for the body. Thus, by giving up the feeling of my-ness for the body one gives up the fruits of past actions.

57. This fallacy that the body is myself is the cause of creating in the imagination the idea of past actions. But how could something be true that is imposed or imagined about a fallacy?

58. From where can a thing be born which is not real in the first place? What has not been born, how can it be destroyed? How can a thing that is unreal have past actions?

59-60. To answer the ignorant (who) doubtfully ask how this body persists if the entire effects of nescience with their cause are destroyed by knowledge, Shruti, with an outward eye, propounds the theory of operative past actions; not to suggest to the wise that the body, etc., are real.

61. A total plenum, without beginning and end, measure and change. Massed being and intelligence, massed eternal bliss, undiminishing,

62. With the sole savor of the subject, full, endless, behold all, neither to be shunned nor seized, neither to be held nor propped;

63. Beyond inert forces and actions, subtle, certain, unblemished; Whose essence is beyond thought, beyond mind and words;

64. Existent, a plenitude, self-proven, pure, awake and matchless. One only is non-dual Brahman; here is no plurality at all. Thus knowing through your own experience that the soul is indivisible, be fulfilled and dwell blissfully in the changeless soul.

Listening to these teachings from the master, the disciple became enlightened and began to say: I have seen the world just now, where has it gone? Who has taken it away? Into what has it become dissolved? It is a great surprise! Does it not exist? In this great ocean of Brahman which is full of the nectar of infinite bliss, what have I to renounce now and what have I to take? What is other now and what is extraordinary? Here I do not see anything, I do not hear anything and I do not know anything, because I am always in my blissful soul and I myself am my own nature. I am unattached, bodiless, genderless; I am God myself; I am absolutely silent, I am infinite, I am the whole and the most ancient. I am not the doer, I am not the sufferer, I am unchanging and inexhaustible. I am the abode of pure knowledge, I am alone and I am the eternal godliness.

To Apantaratamas was this science imparted. He imparted it to Brahma, who passed it on to Ghorangiras. The latter gave it to Raikva and Raikva to Rama. Rama imparted it to all beings. This is the injunction in regard to Liberation; this is the teaching and message of the Vedas.

Om ! That (Brahman) is infinite, and this (universe) is infinite.
The infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe),
It remains as the infinite (Brahman) alone.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

Here ends the Adhyatma Upanishad belonging to the Sukla-Yajur-Veda.

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INFINITE

O Almighty!

You are the infinite; the universe is also infinite!
From infinite the infinite has come out!
Having taken infinite out of the infinite, the
Infinite remains!

O Almighty! May there be Peace! Peace!
Everywhere


~ Ishawashya Upanishad

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Bright, existing very close, moving in the heart; great and the support of all; in Him is all the universe centered around. All that moves, breathes and blinks. Know Him who is both with form and without form, the most adorable, the Highest of beings, the One beyond the limits of the finite mind.

~ Mandukya Upanishad

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' The Realization of Atman '

I am of the nature of consciousness.
I am made of consciousness and bliss.
I am nondual, pure in form, absolute knowledge, absolute love.
I am changeless, devoid of desire or anger, I am detached.
I am One Essence, unlimitedness, utter consciousness.
I am boundless Bliss, existence and transcendent Bliss.
I am the Atman, that revels in itself.
I am the Sacchidananda that is eternal, enlightened and pure.

— Tejobindu Upanishad, 3.1-3.12

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सत्येन लभ्यस्तपसा ह्येष आत्मा सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम्

Through continuous pursuit of Satya (truthfulness), Tapas (perseverance, austerity), Samyajñāna (correct knowledge), and Brahmacharya, one attains Atman (Self, Soul).

— Mundaka Upanishad, 3.1.5

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The Self-existent God has so created the senses that they go outward, and hence man sees the external and not the internal Self. Only, perchance, some wise man desirous of immortality turns his eyes and beholds, the inner Atman.

~ Katho Upanishad II-iv-1

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This Atman cannot be attained by study of the Veda's, nor by intelligence, nor by much hearing. It is gained by him who chooses It alone; to him this Atman reveals Its true nature.

~ Katho Upanishad I-ii-23

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Sarvam brahmaiva jagat

~

The entire universe-of-change is, in essence, nothing but Brahman

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To me there is neither earth, nor water, nor fire, nor air, nor ether. Thus realizing the nature of the Paramatman - the One who is in the cavity-of-the-heart, who is without-parts, without-a-second, the 'witness' - of-all, beyond both existence and non-existence - the seeker attains the very nature of the Supreme Atman.

~ Kaivalya Upanishad 23-24

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I am without hands and legs, of incomprehensible power. I, who see without eyes, hear without ears, am devoid of all forms. I am knowing (everything), and there is none that knows Me. I am the Ever-Pure-Knowledge.

~ Kaivalya Upanishad

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Dear son, by knowing one piece of mud, all things made of mud are understood - in fact, the mud alone is the substance, the names and forms are mere words.

~ Chandogya Upanishad

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“Arise! Awake! Wake up your Self and awaken others! Approach the great Awakened Ones till you awaken and manifest your Complete Self. Sharp as the blade of a razor is that path (of living advaita), so declare the wise beings – long and hard to tread, and difficult to cross.”

~ Kathopaniṣad, 1.3.14

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~ Mundaka Upanishad ~

The wise have attained the unitive state,
And see only the resplendent Lord of Love.
Desiring nothing in the physical world,
They have become one with the Lord of Love.

Those who dwell on and long for sense-pleasure
Are born in a world of separateness.
But let them realize they are the Self
And all separateness will fall away.

Not through discourse, not through the intellect,
Not even through study of the scriptures
Can the Self be realized. The Self reveals
Himself to the one who longs for the Self.
Those who long for the Self with all their heart
Are chosen by the Self as his own.

Not by the weak, not by the unearnest,
Not by those who practice wrong disciplines
Can the Self be realized. The Self reveals
Himself as the Lord of Love to the one
Who practices right disciplines.

What the sages sought they have found at last.
No more questions have they to ask of life.
With self-will extinguished, they are at peace.
Seeing the Lord of Love in all around,
Serving the Lord of Love in all around,
They are united with him forever.

They have attained the summit of wisdom
By the steep path of renunciation.
They have attained to immortality
And are united with the Lord of Love.
When they leave the body, the vital force
Returns to the cosmic womb, but their work
Becomes a beneficial force in life
To bring others together in the Self.

The flowing river is lost in the sea;
The illumined sage is lost in the Self.
The flowing river has become the sea;
The illumined sage has become the Self.

Those who know the Self become the Self.
None in their family forgets the Self.
Freed from the fetters of separateness,
They attain to immortality.

Let this wisdom be taught only to those
Who obey the law of life's unity.

Let this wisdom be taught only to those
Who offer their lives to the Lord of Love.

This is the great truth taught in ancient times
By the sage Angiras to Shaunaka.

Let us adore the illumined sages!
Let us adore the illumined sages!

AUM SHANTI SHANTI SHANTII

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Those who know the Self become the Self.
None in their family forgets the Self.
Freed from the fetters of separateness,
They attain to immortality.

Let this wisdom be taught only to those
Who obey the law of life's unity.

~ Mundaka Upanishad ~

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The flowing river is lost in the sea;
The illumined sage is lost in the Self.
The flowing river has become the sea;
The illumined sage has become the Self.

~ Mundaka Upanishad ~

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What the sages sought they have found at last.
No more questions have they to ask of life.
With self-will extinguished, they are at peace.
Seeing the Lord of Love in all around,
Serving the Lord of Love in all around,
They are united with him forever.

They have attained the summit of wisdom
By the steep path of renunciation.
They have attained to immortality
And are united with the Lord of Love.
When they leave the body, the vital force
Returns to the cosmic womb, but their work
Becomes a beneficial force in life
To bring others together in the Self.



- Mundaka Upanishad

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The effulgent Self, who is beyond thought,
Shines in the greatest, shines in the smallest,
Shines in the farthest, shines in the nearest,
Shines in the secret chamber of the heart.

- Mundaka Upanishad

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The fool thinks not of the after-life, quite deluded by wealth as he is; 'This is the world, there is none other' - so persuaded, he falls again and again into my net.

- Katha Upanishad , II, 6.

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Who am I? How (came) this (world)? What is it? How (came) death and birth? Thus inquire within oneself, and great will be your benefit therefrom.

- Annapurnopanishad I, 40

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The wise man is not depressed by adversity, just as the golden lotus which does not fade at the approach of night. He does not set his heart on anything beyond his immediate concern, and his delight lies in the path of the virtuous.

- Mahopanishad

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As alum clarifies water, so the nature of one who is enlightened becomes purified. Free from doubts, wickedness, inquisitiveness and delusion, his mind is perfectly integrated, and he shines like the full moon.

- Mahopanishad

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The space between bondage and liberation measures 2 feet only. Bondage says ‘this is mine’ and liberation says ‘nothing is mine.’

- Mahopanishad

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