Best 528 quotes in «liberation quotes» category

The oppressed must cry out to God. The oppressor must repent of his sins. The liberated must give thanks.

The paths, that makes one wander around, are such that they attract the chit. The path to Moksha (ultimate liberation) does not attract the chit.

The path to Ultimate Liberation (moksha) is not difficult. The worldly life is difficult. The path to Ultimate Liberation is the easiest; compared to it even making rice is more difficult to make.

The pathway to enlightenment, transformation and liberation is the heart not the mind.

The person who wants to progress on the path of Vitrag (the enlightened ones), should keep the focus of the awareness to progress from the non-auspicious (bad) to the auspicious (good). And if one wants to go to final Liberation [moksha], he should keep ‘pure focus as the Self (Soul)’ (shuddha upayog). The person, who wants to go to Moksha, should not concern himself with the auspicious (good) or the inauspicious (bad). He should keep them both as the things to be cleared out.

The phrase ‘adjust everywhere’ will take your worldly life to the top. One has not gone to moksha (Ultimate Liberation) without going to the top in the worldly interactions. Worldly interactions will not let go of you, what would you do if it keeps entangling you? Hence settle the worldly interactions as soon as possible.

The real liberation dwells in the discipline.

There are four pillars of liberation (moksha): Knowledge (Gnan), Vision (Darshan), Conduct as the Self (Charitra) and penance (tapa). In this, the Lord has not referred to external penance as penance for liberation. 'He' has referred to inner penance only as the penance for liberation.

There are two Sanskrit words that are used for 'path': marga, which also carries the sense of 'way, method or means' and upaya, that by which one reaches one's aim. In reality, it must be the case that we are already who we really are. Who else could we be? It is the illusory ego that believes that we are in some way limited and that wants to become eternally happy. Whilst this state of affairs continues, the search is doomed to failure. Paths and practices are therefore needed not in order that we may find something new but in order that we may uncover what is already here now. The reason why different paths are needed is that minds, bodies and egos function differently. All paths aim effectively to remove the obscuring effect of this ego. This can be done through the practices of devotion and surrender to a God, for example, in the case of bhakti yoga. It can also be achieved in simple day to day life of working, at whatever may be our particular job, by doing the work for its own sake and giving up any claim to the results, in the case of karma yoga. And it can be achieved by enquiry and reason, using the mind and intellect to appreciate the truth of the non-existence of the ego, in the case of jnana yoga.

There are two types of worldly life: renouncing [tyaag] is a worldly life and family life [gruhasti] is also a worldly life. Those who renounce are constantly in the knowledge of ‘I am renouncing…I am renouncing’. And the family man prevails in the knowledge of ‘I am acquiring…I am taking…I am giving’. But the one, who attains knowledge of the self [soul], will attain liberation (moksha). Where does one acquire Knowledge of the Self? From the ‘Gnani Purush’ [the Enlightened One].

There is a kind of counter-criticism that seeks to expand the work of art, by connecting it, opening up its meanings, inviting in the possibilities. A great work of criticism can liberate a work of art, to be seen fully, to remain alive, to engage in a conversation that will not ever end but will instead keep feeding the imagination. Not against interpretation, but against confinement, against the killing of the spirit. Such criticism is itself a great art. This is a kind of criticism that does not pit the critic against the text, does not seek authority. It seeks instead to travel with the work and its ideas, to invite it to blossom and invite others into a conversation that might have previously seemed impenetrable, to draw out relationships that might have been unseen and open doors that might have been locked. This is a kind of criticism that respects the essential mystery of a work of art, which is in part its beauty and its pleasure, both of which are irreducible and subjective. The worst criticism seeks to have the last word and leave the rest of us in silence; the best opens up an exchange that need never end.

There is a need for the ‘relative religion’. It is needed for the purpose of [spiritual] development, until the “Real” [religion of the Self] is attained. [Until then] The intellect increases as one gets beaten and bashed around (suffers), and as the intellect increases, the inner burning and suffering increases. When that suffering becomes intolerable, one looks for moksha (ultimate liberation).

There is no pain (physical & mental) where there is liberation (moksha) and where there is pain (physical & mental), there is no liberation. Physical exertion is obstinacy.

There is moksha (ultimate liberation) for the one who goes outside the moha (infatuation due to illusion). Moha is a vikalp (belief that ‘I am the body’). End of moha is nirvikalp (free from the wrong belief ‘I am the body’ & with right belief that I am Pure Soul).

There is no means other than Vitaraag Vignan (Science that leads to the absolute state free of attachment-abhorrence) that can give Moksha (ultimate liberation). Other methods will cause bondage and will only help to pass the time. Through Gnani Purush (Enlightened One), one is able to attain the Eternal thing (Soul).

There is no means other than vitrag-science (science that frees us from all attachments) that will give Final-Liberation [Moksha]. Other means [methods, instruments] will cause bondage; they only help to pass the time; [whereas] means to attain the Eternal Thing (experience of Pure Soul) can be attained from the ‘Gnani Purush’ (the enlightened one).

The room was filled with Hundreds of devotees When Chow Ling asked: Why are you worshipping the teapot Instead of drinking the tea?

The result of external penance and renunciation is worldly life, meaning that one acquires material pleasures and gradually one even attains the path to liberation. However, there is no liberation without Knowledge of the Self (Atma Gnan).

The result of the discharging of karma tagged with shukladhyan (Internal state that renders the constant awareness of ‘I am pure Soul’) is moksha (liberation). And the result of discharging of karma tagged with dharmadhyan (absence of adverse internal state of being that hurts the self and others) is tremendous punya (merit karma). It binds punyanubandhi punya (merit karma that binds more merit karma).

The Saviour of the light liberates souls into the light.

The thing about women is that they got liberated too fast. They never learned to be straightforward about life because they had to sneak around for about a thousand years tricking men into doing things they wanted. So they manipulate you instead of telling you what they want, so you never know where the hell you are. And then they get mad at you and bitch.

The seeds of liberation are planted across the common table as we break bread together.

The swabhaav bhaav (inherent state) of the Self is itself liberation (moksha), and its vishesh bhaav (extra intent of 'I am Chandubhai') is worldly life. Worldly life is not an adverse intent.

The Truth is harsh, but it will take you out of trash.

The woman who is liberated must never cross the line in which we ask men to examine their actions; we are a country built on the ideas, ingenuity, canniness, and downright brutality of man—to question their motives is to question our existence.

The woman leads a twofold existence indeed, the depth of her social ostracism being equally only by her stoic endurance. To live in harmony with the society of man, to conform with men's demands, she resigns herself to a self-effacement that is demeaning, she sacrifices herself.

The U.S. system of justice contains laws whereby nonhuman animals have no legal standing, but are defined as “property,” as wives and enslaved Africans once were. Other animals (including mice, rats, and birds) are excluded from the legal definition of “animal” in the U.S., thereby denying these individuals whatever slight protection might be provided by U.S. animal welfare laws, and allowing science to use these sentient beings in any way researchers see fit, without fear of legal sanction. Other speciesist laws prevent animal advocates from using free speech on behalf of hunted animals, while protecting right-to-life advocates who speak out on behalf of fetuses. Institutionalized support for the systematic oppression of nonhuman animals is also evident in the recent Animal Enterprise Terrorism Act, as well as in the mainstream media, both of which – unbelievably – label animal advocates as “terrorists.

The whole worldly life is of the non-Self complex (pudgal). But to have attachment-abhorrence in that non-Self complex, is called karmic bondage, and not to have attachment-abhorrence in that non-Self complex, is called liberation.

The world I held so closely, she played me like a game, I released and left her laughing to stand on my own two feet.

The worldly life means a market place of sensual pleasures. Worldly life means false (temporary) happiness all the time. And moksha (liberation) means permanent happiness all the time.

The world is not what it appears to be. Behind this surface life, where we experience the play of life and death, there is a deeper life which knows no death; behind our apparent consciousness, which gives us the knowledge of objects and things…there is…pure…consciousness…Truth…is experienced only by those who turn their gaze inward.

The worldly life exists because of ‘egoism’. Karmic bondage is because of ‘egoism’. If egoism can be stopped in any of the ways, then one can be free (from this worldly life & attain ultimate liberation).

Think about your story in a new way,' the wise person says. 'You've been thinking of it as a loss. Now think of it as a liberation. What happened to you--it actually freed you up. And it didn't just free you up any old way. It freed you from some dead weight of the past so you could find a new home that would bring life to some part of you, maybe the best part of you.

This is indeed the nature of worldly life, isn’t it? We anticipate happiness in old age. But in old age we develop severe back pain, which will not let us sit peacefully. That is why people are searching for moksha [ultimate liberation]; once we reach our own place, there will be no problems, right?

This is all very personal for me, but it's also collective, and the two are not disconnected. I have never believed that you only advocate for the things that you stand for and embody. I've always believed that our liberation, my liberation, is tied up with yours. To make a country that works for me, there's gotta be a country that works for you.

This is good’, ‘This is wrong’ both are worldly life; they both create bondage. And liberation is to know that both of these causes bondage.

This is not for your entertainment. This is for your evolution.

This world is not without causes. There is Moksha [ultimate liberation] when one’s causes stops. There is Moksha where everyone's 'claim' is completed. Without a cause, effect does not happen.

This little girl will be fearless. She’ll do whatever she wants. She won’t feel as scared as me.” A quiet mantra, she repeated it daily.

Those who are willing to work for change, and make changes, too often do so only for the sake of their own liberation, without much thought to the oppression of others—especially other species.

This [worldly life] is nature’s mysterious puzzle. No one has become free from it. And those who did become free, did not stay back to tell others. I failed [fell short] in achieving ‘Kevalgnan’ [360 degree enlightenment of the soul] so I am here to tell you, so take care of you and get your work done (of moksha - salvation). This is indeed yours. ‘We’ are just here to make you accomplish your task.

This way I prayed: "Slake the dumb thirst Of singing with a sweet libation!" But to the earthling of the earth There can be no liberation. Like smoke from sacrifice, that it could not Fly Strength- and Glory-ward -- alas - But only clouded at the feet And, as if praying, kissed the grass. Thus I, O Lord, before thee bow: Will reach the fire of the sky My lashes that are closed for now And muteness utter and divine?

Those who purposefully distance women from other female animals hope to liberate female humans while leaving nonhuman animals in the category of exploitable “other." But it is reprehensible for individuals who are seeking release from oppression to purposefully leave others in the dungeons of exploitation. . . in the process of working to extricate themselves.

Those who say ‘no’ are on the side of the pudgal (the worldly self) and those who say ‘yes’ are on the side of moksha (ultimate liberation).

Those, who want to go to moksha (ultimate liberation), do not need actions. Those who want to go to the abode of celestial beings (heaven), those who desire worldly happiness, they need actions. Those who want Moksha (Ultimate liberation), they need only Knowledge (Gnan) and the Gnani’s Agna (enlightened being’s directives), only these 2 things are required.

Those who see the truth as trouble will end up having to see trouble as the truth.

Though he never actually joined it, he was close to some civilian elements of the Democratic Front for the Liberation of Palestine, which was the most Communist (and in the rather orthodox sense) of the Palestinian formations. I remember Edward once surprising me by saying, and apropos of nothing: 'Do you know something I have never done in my political career? I have never publicly criticized the Soviet Union. It’s not that I terribly sympathize with them or anything—it's just that the Soviets have never done anything to harm me, or us.' At the time I thought this a rather naïve statement, even perhaps a slightly contemptible one, but by then I had been in parts of the Middle East where it could come as a blessed relief to meet a consecrated Moscow-line atheist-dogmatist, if only for the comparatively rational humanism that he evinced amid so much religious barking and mania. It was only later to occur to me that Edward's pronounced dislike of George Orwell was something to which I ought to have paid more attention.

To be truly liberated is to escape the echo of old narratives.

To be effective as a liberation worker--that is, one who is committed to changing systems and institutions characterized by oppression to create greater equity and social justice--a crucial step is the development of a liberatory consciousness. A liberatory consciousness enables humans to live their lives in oppressive systems and institutions with awareness and intentionality, rather than on the basis of the socialization to which they have been subjected. A liberatory consciousness enables humans to maintain an awareness of the dynamics of oppression characterizing society without giving in to despair and hopelessness about that condition, to maintain an awareness of the role played by each individual in the maintenance of the system without blaming them for the roles they play, and at the same time practice intentionality about changing the systems of oppression. A liberatory consciousness enables humans to live "outside" the patterns of thought and behavior learned through the socialization process that helps to perpetuate oppressive systems.

To create a story is to liberate the mind.