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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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Who am I? Whence is this widespread Samsara, i.e., flow of births and deaths? These, the wise should inquire into diligently, soon - nay, now.

- Mahopanishad, IV. 21

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Who sends the mind to wander afar? Who first drives life to start on its journey? Who impels us to utter these words? Who is the Spirit behind the eye and the ear?

It is the ear of the ear, the eye of the eye, and the Word of words, the mind of mind, and the life of life. Those who follow wisdom pass beyond and, on leaving this world, become immortal.

There the eye goes not, nor words, nor mind. We know not, we cannot understand, how He can be explained: He is above the known and He is above the unknown. Thus have we heard from the ancient sages who explained this truth to us.

~ Katha Upanishad

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Consciousness is samsara:
By effort one should purify it.
As is ones consciousness, so one becomes:
That is the eternal secret.

- Maitri Upanishad,

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