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1) This Earth is the honey (effect) of all beings and all beings are the honey (effect) of this earth. Likewise, the bright, immortal being who is in this earth and the bright, immortal, corporeal being who is in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all.

2) This water is the honey (effect) of all beings and all beings are the honey (effect) of this water. Likewise, the bright, immortal being who is in this water and the bright, immortal being existing as the seed in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all.

3) This fire is the honey (effect) of all beings and all beings are the honey (effect) of this fire. Likewise, the bright, immortal being who is in this fire and the bright, immortal being identified with the organ of speech in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all.

4) This air is the honey (effect) of all beings and all beings are the honey (effect) of this air. Likewise, the bright, immortal being who is in this air and the bright, immortal being identified with the vital breath in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all.

5) This sun is the honey (effect) of all beings and all beings are the honey (effect) of this sun. Likewise, the bright, immortal being who is in this sun and the bright, immortal being identified with the eye in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all.

6) These quarters are the honey (effect) of all beings and all beings are the honey (effect) of these quarters. Likewise, the bright, immortal being who is in these quarters and the bright, immortal being identified with the ear in the body and with the time of hearing are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all.

7) This moon is the honey (effect) of all beings and all beings are the honey (effect) of this moon. Likewise, the bright, immortal being who is in this moon and the bright, immortal being identified with the mind in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all.

8) This lightning is the honey (effect) of all beings and all beings are the honey (effect) of this lightning. Likewise, the bright, immortal being who is in this lightning and the bright, immortal being identified with the light in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying Unity is Brahman; this Knowledge of Brahman is the means of becoming all.

9) This thunder—cloud is the honey (effect) of all beings and all beings are the honey (effect) of this thunder—cloud. Likewise, the bright, immortal being who is in this thunder—cloud and the bright, immortal being identified with sound and with the voice in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all.

10) This akasa is the honey (effect) of all beings and all beings are the honey (effect) of this akasa. Likewise, the bright, immortal being who is in this akasa and the bright, immortal being identified with the akasa in the heart in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all.

11) This dharma (righteousness) is the honey (effect) of all beings and all beings are the honey (effect) of this dharma. Likewise, the bright, immortal being who is in this dharma and the bright, immortal being identified with the dharma in the body are both honey. These four are but this self. This knowledge of this self is the means to Immortality; this underlying unity is Brahman; this knowledge of Brahman is the means of becoming all.

12) This truth is the honey (effect) of all beings and all beings are the honey (effect) of this truth. Likewise, the bright, immortal being who is in this truth and the bright, immortal being identified with truth in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all.

13) This mankind is the honey (effect) of all beings and all beings are the honey (effect) of this mankind. Likewise, the bright, immortal being who is in mankind and the bright, immortal being identified with mankind in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all.

14) This cosmic body (atman) is the honey (effect) of all beings and all beings are the honey (effect) of this cosmic body. Likewise, the bright, immortal being who is in the cosmic body and the bright, immortal being identified with the individual self are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all.

15) And verily this Self is the Ruler of all beings, the King of all beings. Just as all the spokes are fixed in the nave and the felloe of a chariot wheel, so are all beings, all gods, all worlds, all organs and all these individual creatures fixed in this Self.

16) This, verily, is the honey (madhu—doctrine) which Dadhyach, versed in the Atharva—Veda, taught the Asvins. The Mantra (the rishi) perceived this and said: "O Asvins in human form, I will disclose that terrible deed of yours, called damsa, which you performed out of greed, as the thunder—cloud discloses the approaching rain. I will disclose the honey (madhu—doctrine), which Dadhyach, versed in the Atharva—Veda, taught you through the head of a horse."

17) This, verily, is the honey (madhu—doctrine) which Dadhyach, versed in the Atharva—Veda, taught the Asvins. The Mantra (the rishi) perceived this and said: "O Asvins, you fixed a horse's head on Dadhyach, versed in the Atharva—Veda, who, O terrible ones, wishing to be true to his promise, taught you the ritualistic meditation on the honey (madhu—doctrine) connected with the sun and also the secret (spiritual) meditation on it."

18) This, verily, is the honey (madhu—doctrine) which Dadhyach, versed in the Atharva—Veda, taught the Asvins. The Mantra (rishi) perceived this and said: "He (the Lord) made bodies with two feet; He made bodies with four feet. Having first become a bird (the subtle body), He, the Supreme Person, entered the bodies. On account of His dwelling in all bodies (pur), He is called the Person (Purusha). There is nothing that is not covered by Him, nothing that is not pervaded by Him."

19) This, verily, is the honey (madhu—doctrine) which Dadhyach, versed in the Atharva—Veda, taught the Asvins. The Mantra (the rishi) perceived this and said: "He (the Lord) transformed Himself in accordance with each form and each form of His was for the sake of making Him known. The Lord (Indra), through His mayas, appears manifold; for to Him are yoked ten horses, nay, hundreds. "This Atman is the organs; It is ten and thousands—many and infinite. This Brahman is without antecedent or consequent, without interior or exterior. This self, the all—perceiving, is Brahman. This is the teaching of the Upanishads."

~ Brihadaranyaka Upanishad

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Maitreyi said: “What should I then do with
possessions that cannot give me life eternal?
Give me instead your knowledge, O my Lord.”

On hearing this Yajnavalkya exclaimed:

“Dear you are to me, beloved, and dear are the words you say.
Come, sit down and I will teach; but hear my words with deep attention.”

Then spoke Yajnavalkya:

In truth, it is not for the love of a husband that a husband is dear;
but for the love of the Soul in the husband that a husband is dear.

In truth, it is not for the love of a wife that a wife is dear;
but for the love of the Soul in the wife that a wife is dear.

In truth, it is not for the love of children that children are dear;
but for the love of the Soul in children that children are dear.

In truth, it is not for the love of riches that riches are dear;
but for the love of the Soul in riches that riches are dear.

In truth, it is not for the love of religion that religion is dear;
but for the love of the Soul in religion that religion is dear.

In truth, it is not for the love of power that power is dear;
but for the love of the Soul in power that power is dear.

In truth, it is not for the love of the heavens that the heavens are dear;
but for the love of the Soul in the heavens that the heavens are dear.

In truth, it is not for the love of the gods that the gods are dear;
but for the love of the Soul in the gods that the gods are dear.

In truth, it is not for the love of creatures that creatures are dear;
but for the love of the Soul in creatures that creatures are dear.

In truth, it is not for the love of the all that the all is dear;
but for the love of the Soul in the all that the all is dear.

It is the Soul, the Spirit, the Self, that must be seen and be heard
and have our thoughts and meditation, O Maitreyi.
When the Soul is seen and heard, is though upon and is known,
then all that is becomes known… [all this is understood].

Religion, power, heavens, beings, gods, and all will abandon us
if we think that they are apart from the Soul.
Because religion, power, heavens, beings, gods, and all rest on the Soul.

~ Brihad-Aranyaka Upanishad

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Jai Maha Vishnu! ૐ

Amrita Bindu Upanishad

Om ! May God protect us both together; may God nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
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 !

1. The mind is chiefly spoken of as of two kinds, pure and impure. The impure mind is that which is possessed of desire, and the pure is that which is devoid of desire.

2. It is indeed the mind that is the cause of men’s bondage and liberation. The mind that is attached to sense-objects leads to bondage, while dissociated from sense-objects it tends to lead to liberation.

3. Since liberation is predicated of the mind devoid of desire for sense objects, therefore, the mind should always be made free of such desire, by the seeker after liberation.

4. When the mind, with its attachment for sense-objects annihilated, is fully controlled within the heart and thus realizes its own essence, then that Supreme State (is gained).

5. The mind should be controlled to that extent in which it gets merged in the heart. This is Jnana (realization) and this is Dhyana (meditation) also, all else is argumentation and verbiage.

6. (The Supreme State) is neither to be thought of (as being something external and pleasing to the mind), nor unworthy to be thought of (as something unpleasant to the mind); nor is It to be thought of (as being of the form of sense-pleasure), but to be thought of (as the essence of the ever-manifest, eternal, supreme Bliss Itself); that Brahman which is free from all partiality is attained in that state.

7. One should duly practice concentration on Om (first) through the means of its letters, then meditate on Om without regard to its letters. Finally on the realization with this latter form of meditation on Om, the idea of the non-entity is attained as entity.

8. That alone is Brahman, without component parts, without doubt and without taint. Realizing “I am that Brahman” one becomes the immutable Brahman.

9. (Brahman is) without doubt, endless, beyond reason and analogy, beyond all proofs and causeless knowing which the wise one becomes free.

10. The highest Truth is that (pure consciousness) which realizes, “There is neither control of the mind, nor its coming into play”, “Neither am I bound, nor am I a worshipper, neither am I a seeker after liberation, nor one-who has attained liberation”.

11. Verily the Atman should be known as being the same in Its states of wakefulness, dreaming, and dreamless sleep. For him who has transcended the three states there is no more rebirth.

12. Being the one, the universal Soul is present in all beings. Though one, It is seen as many, like the moon in the water.

13. Just as it is the jar which being removed (from one place to another) changes places and not the Akasa enclosed in the jar – so is the Jiva which resembles the Akasa.

14. When various forms like the jar are broken again and again the Akasa does not know them to be broken, but He knows perfectly.

15. Being covered by Maya, which is a mere sound, It does not, through darkness, know the Akasa (the Blissful one). When ignorance is rent asunder, It being then Itself only sees the unity.

16. The Om as Word is (first looked upon as) the Supreme Brahman. After that (word-idea) has vanished, that imperishable Brahman (remains). The wise one should meditate on that imperishable Brahman, if he desires the peace of his soul.

17. Two kinds of Vidya ought to be known – the Word-Brahman and the Supreme Brahman. One having mastered the Word-Brahman attains to the Highest Brahman.

18. After studying the Vedas the intelligent one who is solely intent on acquiring knowledge and realization, should discard the Vedas altogether, as the man who seeks to obtain rice discards the husk.

19. Of cows which are of diverse colours the milk is of the same colour. (the intelligent one) regards Jnana as the milk, and the many-branched Vedas as the cows.

20. Like the butter hidden in milk, the Pure Consciousness resides in every being. That ought to be constantly churned out by the churning rod of the mind.

21. Taking hold of the rope of knowledge, one should bring out, like fire, the Supreme Brahman. I am that Brahman indivisible, immutable, and calm, thus it is thought of.

22. In Whom reside all beings, and Who resides in all beings by virtue of His being the giver of grace to all – I am that Soul of the Universe, the Supreme Being, I am that Soul of the Universe, the Supreme Being.

Om ! May God protect us both together; may God nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
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 Amrita Bindu Upanishad, as contained in the Krishna-YajurVeda

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The Self resides within the lotus of the heart. Knowing this, consecrated to the Self, the sage enters daily this holy sanctuary. Absorbed in the Self, the sage is freed from identity with the body and lives in blissful consciousness.

~ Çhândogya Upanishad

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He who knows this, having become peaceful, controlled, detached, patient and concentrated, sees the âtman in himself and sees all in the âtman. Evil does not overcome him, but he overcomes all evil; evil does not consume him, but he consumes all evil. Free from evil, free from passion, free from doubt, he becomes a knower of Brahman.

~ Brihadâranyaka Upanishad

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As the sun that beholds the world is untouched by earthly impurities, so the Spirit that is in all things is untouched by external sufferings.

~ Katha Upanishad

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He who dwells in the light, yet is other than the light, whom the light does not know, whose body is the light, who controls the light from within—He is the âtman within you.

~ Brihadâranyaka Upanishad

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That which is neither internal consciousness nor external consciousness nor both together, which does not consist solely in compact consciousness, which is neither conscious nor unconscious, which is invisible, unapproachable, impalpable, indefinable, unthinkable, unnameable, whose very essence consists of the experience of its own self, which absorbs all diversity, is tranquil and benign, without a second, which is what they call the fourth state—that is the âtman. This it is which should be known.

~ Mândûkya Upanishad

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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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