Best 18 quotes in «upanishads quotes» category

As per the Indian philosophy of the Upanishads, the source of evil is one’s ego-sense –Ahankara—which differentiates oneself from the other selves. A person, who visualizes himself independent of others, tries to guard or please himself at the cost of others. Evil is thus the tendency of a person to live a life that is not ‘in harmony’ with the rest of the world, but ‘in opposition’ to it or at best ‘in indifference’ to it. The good is to discover the unity in the diversity of ‘all selves’ and beings. Once unity in diversity is realized, every being becomes our own self and good deeds follow automatically

As a caterpillar, having come to the end of one blade of grass, draws itself together and reaches out for the next, so the Self, having come to the end of one life and dispelled all ignorance, gathers in his faculties and reaches out from the old body to a new

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.

As the sun, revealer of all objects to the seer, is not harmed by the sinful eye, nor by the impurities of the objects it gazes on, so the one Self, dwelling in all, is not touched by the evils of the world. (The Upanishads: Breath of the Eternal, pg. 35)

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.

As cloud hides the sun, light of light is hidden in the heart. As soon as cloud of mind is removed, light of light starts shinning.

It is said in the Upanishads: ‘I am the Universe.’ If you ask a hundred people as to how they find the world, they are all likely to give different answers. For some, the world is beautiful and the people are good, while for others, the world is extremely bad, and the people are treacherous and sinful. Why the same world is different for different people? It is so, because the outer world is the projection of our inner world. Therefore, the only way to improve the world outside is to improve the world within. While we may not have any control over the outside world, we can change our world within and thus change the world outside.

It is not easy for students to realize that to ask, as they often do, whether God exists and is merciful, just, good, or wrathful, is simply to project anthropomorphic concepts into a sphere to which they do not pertain. As the Upaniṣads declare: 'There, words do not reach.' Such queries fall short of the question. And yet—as the student must also understand—although that mystery is regarded in the Orient as transcendent of all thought and naming, it is also to be recognized as the reality of one’s own being and mystery. That which is transcendent is also immanent. And the ultimate function of Oriental myths, philosophies, and social forms, therefore, is to guide the individual to an actual experience of his identity with that; tat tvam asi ('Thou art that') is the ultimate word in this connection. By contrast, in the Western sphere—in terms of the orthodox traditions, at any rate, in which our students have been raised—God is a person, the person who has created this world. God and his creation are not of the same substance. Ontologically, they are separate and apart. We, therefore, do not find in the religions of the West, as we do in those of the East, mythologies and cult disciplines devoted to the yielding of an experience of one’s identity with divinity. That, in fact, is heresy. Our myths and religions are concerned, rather, with establishing and maintaining an experience of relationship—and this is quite a different affair. Hence it is, that though the same mythological images can appear in a Western context and an Eastern, it will always be with a totally different sense. This point I regard as fundamental.

It is true that the Upanishads have this one theme before them: "कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवति - What is that knowing which we know everything else?

Never during its pilgrimage is the human spirit completely adrift and alone. From start to finish its nucleus is the Atman, the god-within... underlying its whirlpool of transient feelings, emotions, and delusions is the self-luminous, abiding point of the transpersonal god. As the sun lights the world even when cloud-covered, “the Immutable is never seen but is the Witness; it is never heard but is the Hearer; it is never thought but is the Thinker; it is never known but is the Knower. There is no other witness but This, no other knower but This." from the Upanishad

Om is that divine elixir that can clear away all the obstructions in our energy bodies.

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

Om is that eternal music which can smooth away all the creases of negativity in our Karmic database.

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

Realize YourSELF

Place this salt in water and bring it here tomorrow morning". The boy did. "Where is that salt?" his father asked? "I do not see it." "Sip here. How does it taste?" "Salty, father." "And here? And there?" "I taste salt everywhere." "It is everywhere, though we see it not. Just so, dear one, the Self is everywhere, within all things, although we see it not. There is nothing that does not come from it. It is the truth; it is the Self supreme. You are that, Shvetaketu. You Are That.

Those wise ones who see that consciousness within themselves is the same consciousness within all consciousness beings obtain eternal peace.

Place this salt in water and bring it here tomorrow morning." The boy did. "Where is the salt?" his father asked. "I do not see it." "Sip here. How does it taste?" "Salty, Father." "And here? And there?" "I taste salt everywhere." "It is everywhere, though we see it not. Just so dear one, the Self is everywhere, within all things, although we see it not. There is nothing that does not come from it. It is truth; it is the Self supreme. You are that, Shvetaketu; you are that.