The Upanishads     110 posts


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Dissolve the self in the supreme Self as the pot-space is dissolved in infinite space; then, as the Infinite be silent for ever.

~ Adhyatma Upanishad

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As is one’s desire, so is one’s destiny. For, as our desire is, so is our will; as our will is, so is our deed; and as our deed is, so is our reward, whether good or bad.

BRIHADARANYAKA UPANISHAD

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Both the good and the pleasant present themselves before man. The wise (intelligent) one examines them well and discriminates between them. He prefers the good to the pleasant. The dull one chooses the pleasant out of greed (to acquire more) and desire (to protect what he has)

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When all the desires clinging to one’s heart fall off , then a mortal becomes immortal and attains Brahman here.

KATHA UPANISHAD

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When a wise man has withdrawn his mind
from all things without, and when
his spirit has peacefully left all inner sensations'
let him rest in peace, free from the movement of will and desire. ...
For it has been said:
There is something beyond our mind
which abides in silence within our mind.
It is the supreme mystery beyond thought.
Let one's mind and subtle spirit rest upon that and nothing else.

When the mind is silent, beyond weakness and distraction,
then it can enter into a world which is far beyond the mind:
the supreme Destination. ...
Then one knows the joy of Eternity.

~ Maitri Upanishad, VI.19-23

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Each wave in the brain that says "I" and "mine" immediately puts a chain around us and makes us slaves, and the more we say "I" and "mine" more our slavery, the greater our misery. Therefore, the Karma-yoga advises us to enjoy the beauty of all things in the world, but not to identify with any of them.

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You cannot see the seer of seeing; you cannot hear the hearer of hearing; you cannot think the thinker of thinking; you cannot know the knower of knowing. This is your Self that is within everything. What is other than this is suffering.

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The little space within the heart is as great as the vast universe.
The heavens and the earth are there, and the sun and the moon and the stars.
Fire and lightning and winds are there, and all that now is and all that is not.

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The Entire world we see has it's source in Brahman, and who is the Brahman ?
You are the Brahman

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As is the human body, So is the cosmic body. As is the human mind, So is the common mind. As is the microcosm, So is the macrocosm. As is the atom, So is the universe.

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ON BREATH

“O Prana, lord of creation, thou as breath dwellest in the body.” (Prashna Upanishad 2.7)
“When one breathes, one knows him as breath.” (Brihadaranyaka Upanishad 1.4.7)
“Self-luminous is that Being, and formless. He dwells within all and without all. He is unborn, pure, greater than the greatest. From him is born the breath.” (Mundaka Upanishad 2.1.2,3) Since the breath rises from God, it can be resolved back into God.
“Breath is a part of Brahman.” (Chandogya Upanishad 4.9.3)
“The being who is the breath within–him I meditate upon as Brahman.” (Brihadaranyaka Upanishad 2.1.6)
“Breath is the Immortal One.” (Brihadaranyaka Upanishad 1.6.3)
“The breath is real, and He [Brahman] is the reality of the breath.” (Brihadaranyaka Upanishad 2.3.6)
“The shining, immortal person who is breath is the Self, is Brahman.” (Brihadaranyaka Upanishad 2.5.4)
“Which is the one God? The breath. He is Brahman.” (Brihadaranyaka Upanishad 3.9.9)
“They who know the breath of the breath…have realized the ancient, primordial Brahman.” (Brihadaranyaka Upanishad 4.4.18)
“The breath is the Supreme Brahman. The breath never deserts him who, knowing thus, meditates upon it. Having become a god, he goes to the gods.” (Brihadaranyaka Upanishad 4.1.3)

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There is only one Self in all creatures.
The One appears many,
Just as the moon appears many,
reflected in water.

- Amritabindu Upanishad

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As rivers, flowing down, become indistinguishable on reaching the sea by giving up their names and forms, so also the illumined soul, having become freed from name and form, reaches the self-effulgent Supreme Self.

MUNDAKOPANISHAD

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Some of those who contemplate the process of creation regard it as the manifestation of God’s powers; others imagine creation to be like dreams and illusions.
Those who are convinced about the reality of manifested objects ascribe the manifestation solely to God’s will, while those who speculate about time regard time as the creator of things.
Some say that the manifestation is or the purpose of God’s enjoyment, while others attribute it to His division. But it is the very nature of the effulgent Being. What desire is possible for Him who is the fulfillment of all desires? -Mandukya Upanishad

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He [she] who has heard the declaration of Sruti:
'The knower of Brahman becomes Brahman'
fixes his [her] whole mind on Brahman
& ultimately knows himself [herself] to be Brahman.

~ Pancadasi of Vidyaranya
(on Mundaka Upanishad 3 2.9)

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The essential state of Being is total absence of desires,
not their repression.

~ Mundaka Upanishad

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There is only one Self in all creatures.
The One appears many,
Just as the moon appears many,
reflected in water.

- Amritabindu Upanishad

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The light that shines above the heavens and above the world, the light that shines in the highest world, beyond which there are no others - That is the light that shines in the hearts of men.

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Sever the idea of 'I' with the sword of 'Not I'.

Contemplate upon Atman (Self) & attain Moksha (Liberation)

~ Anandabindu Upanishad

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That Absolute, Supreme, Immortal, Indivisible Brahman
~ Who is beyond the reach of mind & speech but is accessible & knowable to the eye & heart of wisdom & intuition,
who is ever Pure, Perfect & Free

~ That Brahman art thou, O' disciple!

Meditate on this Brahman & realize right now, in this very second the Truth that you are.

~ Anandabindu Upanishad

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Just as mist disappears by the rays of the sun,
so also avidya (ignorance) vanishes by the Light of Jnana (Wisdom/Knowledge)

~ Advaitamrta Upanishad

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When creation had been completed, Siva and Parvati had been living on the top of Kailas. Parvati asked: “O venerable Lord, which of the many rituals observed in Thy honour doth please Thee most?” Lord Siva replied: “The thirteenth night of the new moon, Krishna Paksha, in the month of Phalguna (February–March) is known as Sivaratri, My most favourable Tithi. My devotee gives Me greater happiness by mere fasting than by ceremonial baths, and offerings of flowers, sweets, incense, etc.

Just hear, My Beloved, of an episode which will give you an idea of the glory and power of this ritual, said Lord Shiva to Parvati.

“Once upon a time, there lived in the town of Varanasi a hunter. He was returning from the forest one evening with the game birds he had killed. He felt tired and sat at the foot of a tree to take some rest. He was overpowered by sleep. When he woke up, it was all thick darkness of night. It was the night of Sivaratri but he did not know it, He climbed up the tree, tied his bundle of dead birds to a branch and sat up waiting for the dawn. The tree happened to be My favourite, the Bilva.

“There was a Linga under that tree. He plucked a few leaves dropped them down. The night-dew trickled down from his body. I was highly pleased with involuntary little gifts of the hunter. The day dawned and the hunter returned to his house.

“In course of time, the hunter fell ill and gave up his last breath. The messengers of Yama(Hinduism) arrived at his bedside to carry his soul to Yama(Hinduism). My messengers also went to the spot to take him to My abode. There was a severe fight between Yama’s messengers and My messengers. The former were easily defeated. They reported the matter to their Lord. He presented himself in person at the portals of My abode. Nandi gave him an idea of the sanctity of Sivaratri and the love which I had for the hunter. Yama surrendered the hunter to Me and returned to his abode. Thereafter, Yama has pledged not to touch my devotees without my consent.

“The hunter was able to enter My abode and ward off death by simple fasting and offering of a few Bilva leaves, however involuntary it might be because it was the night of Sivaratri. Such is the solemnity and sacredness associated with the night”.

Parvati was deeply impressed by the speech of Lord Siva on the sanctity and glory of the ritual. She repeated it to Her friends who in their turn passed it on to the ruling princes on earth. Thus was the sanctity of Sivaratri broadcast all over the world.

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Once upon a time King Chitrabhanu of the Ikshvaku dynasty, who ruled over the whole of Jambudvipa (India), was observing a fast with his wife, it being the day of Maha Shivaratri. The sage Ashtavakra came on a visit to the court of the king.

The sage asked the king the purpose of his observing the fast. King Chitrabhanu explained that he had a gift of remembering the incidents of his past birth, and in his previous life he had been a hunter in Varanasi and his name was Suswara. His only livelihood was to kill and sell birds and animals. The day before the new moon, while roaming through forests in search of animals, he saw a deer, but before his arrow flew he noticed the deer's family and their sadness at its impending death. So he let it live. He had still not caught anything when he was overtaken by nightfall and climbed a tree for shelter. It happened to be a Bael tree. His canteen leaked water, so he was both hungry and thirsty. These two torments kept him awake throughout the night, thinking of his poor wife and children who were starving and anxiously waiting for his return. To pass away the time he engaged himself in plucking the Bael leaves and dropping them down onto the ground.

The next day he returned home and bought some food for himself and his family. The moment he was about to break his fast a stranger came to him, begging for food. He served the food first to stranger and then had his own.

At the time of his death, he saw two messengers of Lord Shiva, sent to conduct his soul to the abode of Lord Shiva. He learnt then for the first time of the great merit he had earned by unconscious worship of Lord Shiva during the night of Shivaratri. The messengers told him that there had been a Lingam (a symbol for the worship of Shiva) at the bottom of the tree. The leaves he dropped had fallen on the Lingam, in imitation of its ritual worship. The water from his leaky canteen had washed the Lingam (also a ritual action), and he had fasted all day and all night. Thus, he unconsciously had worshipped the Lord. As the conclusion of the tale the King said that he had lived in the abode of the Lord and enjoyed divine bliss for a long time before being reborn as Chitrabhanu. This story is narrated in the Garuda Purana.[6]

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OM OM OM!
Hail to that Supreme Spirit! The One Self. Brahman/Atman.

Om is Brahman, both the unconditioned, impersonal & the conditioned personal.

By meditating on It the wise one may attain to the One.
The Self.

~ Prasna Upanishad

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Not that which the eye can see,
But that whereby the eye can see.

Not that which the ear can hear,
But that whereby the ear can hear.

Not that which speech can illuminate,
But that by which speech can be illuminated.

Not that which the mind can think,
But that whereby the mind can think.

Know That to be Brahman the Eternal.

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Like two golden birds perched on the selfsame tree, intimate friends, the ego and the Self dwell in the same body. The former eats the sweet and sour fruits of the tree of life while the latter looks on in detachment.

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