Upanishads Wisdom Quotes

I am Not, but the Universe is my Self.

Then he realized: 'I, indeed, am this creation; for I have poured it forth from myself.' In that way he became this creation. And verily, he who knows this becomes in this creation a creator.

Om is the things, Om is the ingredient, Om is the container and the content of this universe.

Om is that God of love. Like a loving mother Om cleans us of our clutters collected through many incarnations.

As by knowing one tool of iron, dear one, We come to know all things made out of iron - That they differ only in name and form, While the stuff of which all are made is iron - So through spiritual wisdom, dear one, We come to know that all of life is one.

We have dreams, and when we wake up, we find that the dreams we had were not rooted in reality. We find ourselves in a different state altogether – the waking state.

May God protect us, grant us wisdom's fruit; may we gain energy to know the Truth; may our intellects grow clear and bright; may we cherish no ill feelings toward anyone. Om, peace, peace, peace be unto all.

As by knowing one tool of iron, dear one, we come to know all things made out of iron: that they differ only in name and form, while the stuff of which all are made is iron- so through that spiritual wisdom, dear one, we come to know that ll of life is one.

Many verses of the holy books, above all the Upanishads of Sama-Veda spoke of this innermost thing. It is written: “Your soul is the whole world.” It says that when a man is asleep, he penetrates his innermost and dwells in Atman. There was wonderful wisdom in these verses; all the knowledge of the sages was told here in enchanting language, pure as honey collected by the bees.

It’s all documented in the Vedas, Upanishads and in miscellaneous story formats. But to get to the real original texts, you need to know Sanskrit and Pali. The biggest disservice the British did to mankind — and the Indians let them do it — was to cut Sanskrit from common usage. Maybe it was the insecurity of the British to patent everything in their

This is a very Gandhian idea. Materialism reinforces a “paradigm of scarcity”: there is not enough to go around, so we are doomed to fight one another for ever-diminishing resources. Spiritual economics begins not from the assumed scarcity of matter but from the verifiable infinitude of consciousness. “Think of this One original source,” Plotinus said, “as a spring, self-generating, feeding all of itself to the rivers and yet not used up by them, ever at rest.” Or, as Gandhi put it, “There is enough in the world for everyone’s need; there is not enough for everyone’s greed.” The appearance of scarcity overcomes those for whom, as the Upanishad says, “the world without alone is real.” There is no scarcity of love, respect, meaning – the resources of consciousness. Such is the timeless wisdom of the Upanishads.

Who sees the many and not the one, wanders on from death to death. Even by the mind this truth is to be learned: there are not many but only one. Who sees variety and not the unity wanders on from death to death.

Then the well spoke to me. It said: Abundance is scooped from abundance yet abundance remains. This is a very Gandhian idea. Materialism reinforces a “paradigm of scarcity”: there is not enough to go around, so we are doomed to fight one another for ever-diminishing resources. Spiritual economics begins not from the assumed scarcity of matter but from the verifiable infinitude of consciousness. “Think of this One original source,” Plotinus said, “as a spring, self-generating, feeding all of itself to the rivers and yet not used up by them, ever at rest.” Or, as Gandhi put it, “There is enough in the world for everyone’s need; there is not enough for everyone’s greed.” The appearance of scarcity overcomes those for whom, as the Upanishad says, “the world without alone is real.” There is no scarcity of love, respect, meaning – the resources of consciousness. Such is the timeless wisdom of the Upanishads. –M.N.

Zen, the Reason of Unreason; The Wisdom of Confucius; the Torah; the Holy Bible; Tao, to Know and Not Be Knowing; The Meaning of the Glorious Koran: An Explanatory Translation; As a Man Thinketh; The Essential Gandhi; Walden, or, Life in the Woods; the Book of Mormon; The Meditations of Marcus Aurelius; and the Upanishads.

The Kena Upanishad says that the Self "shines through the mind and senses," which is a poetic way of saying that it is the power of the Self which allows the mind and senses to function. So the eternally conscious Self is what makes us conscious. Essentially, it is light. At times when our inner vision becomes pure enough to let us see through the layers of psychic debris that thickens our consciousness and make it opaque, we realize that everything is actually made of light. We understand that we are light, that the world is light, and that light is the essence of everything. This is why so many people's experience of touching the Self are experiences of light - visions, inner luminosity, or profound and crystalline clarity.

The etymological meaning of Veda is sacred knowledge or wisdom. There are four Vedas: Rig, Yajur, Sama, and Atharva. Together they constitute the samhitas that are the textual basis of the Hindu religious system. To these samhitas were attached three other kinds of texts. These are, firstly, the Brahmanas, which is essentially a detailed description of rituals, a kind of manual for the priestly class, the Brahmins. The second are the Aranyakas; aranya means forest, and these ‘forest manuals’ move away from rituals, incantations and magic spells to the larger speculations of spirituality, a kind of compendium of contemplations of those who have renounced the world. The third, leading from the Aranyakas, are the Upanishads, which, for their sheer loftiness of thought are the foundational texts of Hindu philosophy and metaphysics.

inspirational literature, though such a choice is a personal one. But for the interested, here are some to consider: Zen, the Reason of Unreason; The Wisdom of Confucius; the Torah; the Holy Bible; Tao, to Know and Not Be Knowing; The Meaning of the Glorious Koran: An Explanatory Translation; As a Man Thinketh; The Essential Gandhi; Walden, or, Life in the Woods; the Book of Mormon; The Meditations of Marcus Aurelius; and the Upanishads.

If a man begins his sacrifice when the flames are luminous, and considers for the offerings the signs of heaven, then the holy offerings lead him on the rays of the sun where the Lord of all gods has his high dwelling. But unsafe are the boats of sacrifice to go to the farthest shore; unsafe are the eighteen books where the lower actions are explained. The unwise who praise them as the highest end go to old age and death again. Abiding in the midst of ignorance, but thinking them- selves wise and learned, fools aimlessly go hither and thither, like blind led by the blind. Wandering in the paths of unwisdom, 'We have attained the end of life', think the foolish. Clouds of passion conceal to them the beyond, and sad is their fall when the reward of their pious actions has been enjoyed. Imagining religious ritual and gifts of charity as the final good, the unwise see not the Path supreme. Indeed they have in high heaven the reward of their pious actions ; but thence they fall and come to earth or even down to lower regions. But those who in purity and faith live in the solitude of the forest, who have wisdom and peace and long not for earthly possessions, those in radiant purity pass through the gates of the sun to the dwelling-place supreme where the Spirit is in Eternity.

Brahman is a mirror. who lives in mirrors?

Anything you can derive an idea from and experiment on in this world is part of the mental body of the cosmos or fundamentally part of consciousness. Anything that can be worked upon is a part of matter, of Prakriti.

Sanatana Hindu Dharma, is created by the rishis whose brain was at least few thousand times more active than any possible human brains can happen in the future. Because of enlightenment, they (the rishis) operated beyond the body, mind and brain. That is why I am saying, only the traditions created by the Vedic rishis, the truths declared by them, the truths revealed by them, the lifestyle created by them, is capable of the enlightened thinking created by them, enlightened thinking presented by them; only that is capable of standing the scrutiny of the developed human brain of this century. This New Age thinking era, only that tradition, that enlightened thinking, the science of enlightenment, science of Completion, Advaitha, is capable of standing the scrutiny of the modern-day brain. That is why I am telling you, in the future, if at all religions exist, they may have any name, but the stuff will be simply the pure Advaitha presented by Upanishads.

Sansaara is Brahman disguised.

The second part of each Veda, called jnana kanda, concerns not ritual, but wisdom: what life is about; what death means; what the human being is, and the nature of the God head that sustains us; in a word, the burning questions that men and women have asked in every age. The ritual sections of the Vedas define the religion of a particular culture; but the second part, the Upanishads, is universal, as relevant to the world today as it was to India five thousand years ago.... These are signs of a crucial difference in perspective. The rest of the Vedas, like other great scriptures, look outward in reverence and awe of the phenomenal world. The Upanishads look inward, finding the powers of nature only an expression of the more awe-inspiring powers of human consciousness

Many of the early Upanishads are in dialogue form, which gives us a sense of participating in the disclosure of the Upanishadic secrets. We encounter such charismatic wisdom teachers as Yājnavalkya, King Ajātashatru, and Uddālaka, who were once surely inaccessible to all but the most serious seekers after wisdom. It is quite amazing that today we can obtain inexpensive paperbacks that reveal what was once the most concealed esoteric teaching and the price of which was certainly much higher than a few dollars: it called for obedience and submission to a teacher, often for many long, trying years, before anything at all was disclosed to the student. Perhaps because we think we can come by this wisdom so easily and cheaply, we generally do not really value it. For instance, how many of us have actually changed our lives significantly after delving into these esoteric scriptures? The transmission of the Upanishadic teachings was not merely a matter of passing on theories. Rather it involved the transmission of the spiritual force or presence of the teacher, who had at least glimpsed the Self, if not fully realized it. Hence the qualified aspirant was expected to be like an empty vessel into which the guru’s grace and wisdom could be poured. The Upanishadic sages showed little concern about justifying any of their teachings philosophically, precisely because their verity could be demonstrated to the initiate through direct transmission. Only as other metaphysical traditions—both Hindu and non-Hindu—started to rival Advaita Vedānta, did the Vedānta teachers have to become more sophisticated philosophers and defenders of their faith.

The idea that the invisible realm is populated with beings (deities = angels) who are somehow relevant to human beings in the visible realm does not necessarily exclude a felt sense that behind all manifestation is just One Being. In monotheism, that Singularity is given a personal face (usually that of the “Creator”). In philosophical nondualism, the same Singularity is understood in abstract terms as an impersonal “It.” Both orientations have coexisted in India since time immemorial. Yoga operates with both a personalist conception of a Supreme Person (be it God or Goddess) and an impersonalist notion of an Absolute (often called brahman). Sometimes, as in the Bhagavad-Gītā (Lord’s Song), an attempt is made to integrate both ideas. Thus some forms of Yoga are more religiously oriented, while others tend to be more philosophical. For example, there are numerous religious elements connected with Bhakti-Yoga, the path of devotional self-surrender to the Higher Reality, whereas Jnāna-Yoga, the path of self-transcending wisdom, tends to be more philosophical or metaphysical. However, Yoga’s growing technology of physical and mental practices came to be associated with a nondualist (advaita) metaphysics. According to the earliest teachings of Hindu nondualism, as contained in the Upanishads, the multifaceted world is an emanation from the singular transcendental Reality called brahman (“that which thrives”).5 Yoga was introduced as a way back to that Singularity (eka). The sages experienced that unitary Reality, which is supraconscious and utterly blissful, as being the core not only of the whole universe but also of the human personality. As the core of the personality it was called “Self,” or ātman. The Sanskrit term yoga was accordingly redefined as the “union” between the lower or embodied self and the transcendental Self (ātman), and this is still the prevalent understanding of the word inside and outside India. However, even Yoga as union includes an element of yoking, for the lower self cannot merge into the higher Self without proper focusing of attention.

The Purānas, which are encyclopedic repositories of traditional wisdom, including everything from cosmology to philosophy to stories about kings and holy men. They contain many yogic legends and teachings. The following are especially important: the Bhāgavata-Purāna (also known as Shrīmad-Bhāgavata), Shiva-Purāna, and Devī-Bhāgavata-Purāna (a Tantric work). The so-called Yoga-Upanishads (some twenty texts), most of which were composed after 1000 C.E. and include three extensive works: the Darshana-Upanishad, Yoga-Shikhā-Upanishad and Tejo-Bindu-Upanishad. The texts of Hatha-Yoga, such as the Goraksha-Samhitā, Hatha-Yoga-Pradīpikā, Hatha-Ratna-Avalī, Gheranda-Samhitā, Shiva-Samhitā, Yoga-Yājnavalkya, Yoga-Bīja, Yoga-Shāstra of Dattātreya, Sat-Karma-Samgraha, and the Shiva-Svarodaya, which are all available in English. Vedāntic scriptures like the voluminous Yoga-Vāsishtha, which teaches Jnāna-Yoga, and its traditional abridgment, the Laghu-Yoga-Vāsishtha, both available in English renderings. The literature of the bhakti-mārga or devotional path, which is especially prominent among the Vaishnavas (worshipers of Vishnu) and Shaivas (worshipers of Shiva). There is a considerable literature on bhakti in both Sanskrit and Tamil, as well as various vernacular languages. In particular, I can recommend Nārada’s Bhakti-Sūtra, Shāndilya’s Bhakti-Sūtra, and the extensive Bhāgavata-Purāna, which is a detailed (mythological) account of the birth, life, and death of the God-man Krishna, with many wonderful and inspiring stories of yogins and ascetics. This beautiful work contains the Uddhāva-Gītā, Krishna’s final esoteric instruction to sage Uddhāva. Goddess worship from a Tantric viewpoint is the core of the Devī-Bhāgavata-Purāna, which should also be studied. In addition, sincere Yoga students should also read and ponder the great yogic texts associated with the different schools of Buddhism and Jainism. To encounter the world of Yoga through its literature will challenge the practitioner in many ways: The texts, even in translation and with notes, are often difficult to comprehend and demand serious concentration and perseverance. Yet we do not have to become scholars, but our study (svādhyāya) will show us what it takes to be a real yogin and what magnificent tools Yoga puts at our disposal. It will also further our self-understanding and strengthen our commitment to practice. In his Treasury of Good Advice (1.6), Sakya Pāndita, who was one of the great scholar-adepts of Vajrayāna Buddhism, wrote: Even if one were to die first thing tomorrow, today one must study. Although one may not become a sage in this life, knowledge is firmly accumulated for future lives, just as secured assets can be used later.

आपका जीवन तब तक निरर्थक है जब तक आप अपने सच्चे स्वरूप को ईश्वर के रूप में अनुभव नहीं कर लेते।

You are now familiar with that wisdom, I hope, by which you can hear the unheard,

Human mind is a wonder, but science yet isn’t. Thus no complete science of human mind has been developed so far.

Upanishad’ means, ‘sitting’ - that’s all, just sitting. We can give the meaning, ‘sitting at the feet of the Master’, or, ‘sitting with the Divine’. But the word ‘Upanishad’ means, ‘sitting’ - that’s all. When you sit, when ‘you’ sit - I don’t say ‘your body’ sits. I am not saying ‘your body’ sits – when ‘you’ sit, Truth is revealed.

when the rishis sat within them, in Samadhi, their whole being started vibrating, reverberating with the Sacred Truths. The whole being started vibrating and reverberating with the Sacred Truths. The Cosmos started singing through them. Cosmos started radiating through them. That expression is Upanishads.

Ganga - Ganga is responsible for Upanishads. I tell you. The way She made that Ganges Valley rich. All the basic needs She provided. She supplied everything and fortunately, there was no war; no need for them to fight or defend. All the natural energies were supporting. All the needs are fulfilled and no need to fight for survival. That ambience, that space, created such an amazing possibility, such an amazing possibility. ‘Such an amazing possibility’, that’s a right word I’ll use. Such an amazing possibility for them to sit within themselves, with the Cosmos, with the universe, with the Nature. The existence has started singing about itself through them.

You may enjoy’. All enjoyment will happen to you only if you are clear it is consciously delivered to you, not accidently stolen by you. Please understand, as long as you feel you are not qualified, you will be stealing. The more you are stealing, the more you will feel insecure. The more insecure you feel, the more you will feel you are not qualified. The first verse of the first Upanishad asks you to break that pattern.

Enlightened beings, they become one with the Cosmos, that is the ultimate experience, but not final, because Ultimate itself is constantly alive, not carved in stone! Ultimate is not carved in stone, it is a powerful happening. It is a constant happening! Every time I fall into Samadhi, I just know I am pregnant with billions of planets. I am just pregnant with billions of planets. Understand, when I say I am pregnant with billions of planets, means, I am constantly delivering, delivering, delivering. Swallowing billions and delivering billions. Infinity! Cosmos, is a happening. It is not a dead state. It is a alive, living, happening! ~Ishavasya Upanishad

Universe is happening, even all Enlightened Beings continue to seek. See the Enlightened Being seeking means continuous expansion, continuous expansion, so, even if Enlightened Beings are expanding, seeking, happening, then, you should be seeking. Kill all parts of you trying to become stagnant! ~Ishavasya Upanishad

The more you operate from your inherent wholeness, the more fearless you will become. Yes, being prepared to lose anything (but not your Self) is the ultimate inner strength and best preparation for human relationships.

this is the last word of Western and Eastern wisdom alike. The Hindu Upanishads say: He who thinks that God is not comprehended, by him God is comprehended; but he who thinks that God is comprehended knows him not. God is unknown to those who know him, and is known to those who do not know him at all. Goethe says it in words which, to the modern mind, may be plainer: The highest to which man can attain is wonder; and if the prime phenomenon makes him wonder, let him be content; nothing higher can it give him, and nothing further should he seek for behind it; here is the limit.

He is revealed only To those who keep their minds one-pointed On the Lord of Love and thus develop A superconscious manner of knowing. 13 Meditation enables them to go Deeper and deeper into consciousness, From the world of words to the world of thoughts, Then beyond thoughts to wisdom in the Self.