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The wisdom of The Upanishads

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T here should be no error in the duties towards the gods and [men] . . . . Let your mother be a goddess unto you. Let your father be a god unto you. Let your teacher be a god unto you. Let your guest be a god unto you. The works that are not blameworthy are to be resorted to, but not the others.

Hinduism 8428 | 
Taittiriya Upanishad, Tr. Swami Gambhirananda, I-xi-2-4 

T he offering should be with modesty. The offering should be with awe. The offering should be with sympathy.

Hinduism 8427 | 
Taittiriya Upanishad, Tr. Swami Gambhirananda, I-xi-2-4 

J ust as the Brahmanas do, who may happen to be there and who are able deliberators, who are adepts in those duties and customs, who are not directed by others, who are not cruel, who are desirous of merit. This is the injunction. This is the instruction.

Hinduism 8426 | 
Taittiriya Upanishad, Tr. Swami Gambhirananda, I-xi-2-4 

Speak the truth. Practise righteousness. Make no mistake about study. Having offered the desirable wealth to the teacher, do not cut off the line of progeny. There should be no inadvertence about truth. There should be no deviation from righteous activity. There should be no error about protection of yourself. Do not neglect propitious activities. Do not be careless about learning and teaching.

Hinduism 8425 | 
Taittiriya Upanishad, Tr. Swami Gambhirananda, I-xi-1 

E very thought of men is interwoven with the senses, and when thought is purified, then the Self arises

Hinduism 8417 | 
Mundaka Upanishad, Tr. Max Mller, III.1.9 

K now the Self to be the master of the chariot, and the body to be the chariot. Know the intellect to be the charioteer, and the mind to be the reins.

Hinduism 8416 | 
Katha Upanishad, Tr. Vidyavachaspati V. Panoli, 1-III-3 

B eing left by the living self this body surely dies, but the living self does not die.

Hinduism 8415 | 
Chandogya Upanishad, Tr. Swami Swahananda, VI-xi-3 

A nd his austerity, gifts, uprightness, non-violence, and truthfulness all these are the largesses of this sacrifice.

Hinduism 8414 | 
Chandogya Upanishad, Tr. Swami Swahananda, III-xvii-4 

T he Self cannot be attained by the study of the Vedas, not by intelligence nor by much hearing. Only by him who seeks to know the Self can It be attained. To him the Self reveals Its own nature.

Hinduism 8413 | 
Katha Upanishad, Tr. Vidyavachaspati V. Panoli, 1-II-23 

S peak the truth. Practice dharma. Do not neglect the study of the Vedas. . . . Treat your mother as god. Treat your father as god. Treat your teacher as god. . . . Whatever deeds are faultless, these are to be performed, not others. . . . . . . you should conduct yourself in such a way as brahmanas would conduct themselves brahmanas who are competent to judge, who of their own accord are devoted to good deeds and are not urged to their performance by others, and who are not cruel, but are lovers of dharma. This is the teaching. This is the secret wisdom of the Vedas. This is the command of God.

Hinduism 7620 | 
Taittiriya Upanishad, Book 1, chap. 11, sec.1-4 

T risanku proclaimed after the attainment of the Knowledge of the Self: I am the mover of the tree of the universe. My fame rises high, like a mountain peak. My root is the Supremely Pure Brahman. I am the unstained essence of the Self, like the nectar of immortality that resides in the sun. I am the brightest treasure. I am the shinning wisdom. I am immortal and imperishable.

Hinduism 7619 | 
Taittiriya Upanishad, Book 1, chap. 10, sec.1 

T he wise one who has realized that his own higher Self has become all, and sees the oneness of entire existence (non-dual), what sorrow and what delusion can overwhelm him?

Hinduism 7618 | 
Ishavashya Upanishad 1:7 

T he wise one perceives ones own higher Self in all, and all in ones own higher Self. Therefore, he does not hate or injure anyone. Such a person loves everybody as one loves God.

Hinduism 7615 | 
Ishavashya Upanishad 1:6 

T he Supreme Lord is higher than Brahma and even beyond Brahman. He is vast and hidden in the bodies of all living beings. By knowing Him, who alone pervades the entire universe, one become immortal.

Hinduism 7614 | 
Shvetashvatara Upanishad 3:7 

I t is the non-dual Self that exists at all times before and during the creation and after dissolution of the universe. It assumes manifold powers and appears as the Divine Lord . . . He is the protector of all the worlds . . . Those who realize this Being, become immortal.

Hinduism 7613 | 
Shvetashvatara Upanishad, 3:1 

H e (the Self ) is all-pervading, radiant, bodiless, spotless, all-powerful, pure, untouched by sin and all-seeing, all-knowing, transcendent, and self-existent. He assigns duty and properly gives the fruits of ones karma.

Hinduism 7612 | 
Ishavashya Upanishad 1:8 

A ll faces are his faces; all head, His heads; all necks, His necks. He dwells in the causal hearts of all beings. He is the all-pervading Bhagavan. Therefore He is the omnipresent and merciful Lord.

Hinduism 7607 | 
Shvetashvatara Upanishad 3:11 

K nowledge of the Divine dissolves all bonds, and gives freedom from every kind of misery including birth and death.

Hinduism 5383 | 
Svetasvatar Upanishad 

K now that all this, whatever moves in this moving world, is enveloped by God. Therefore, find your enjoyment in renunciation; do not covet what belongs to others.

Hinduism 5369 | 
Ishavasya Upanishad 

W hen the speech of this dead person enters into the fire, breath into the air, the eye into the sun, the mind into the moon, the hearing into space, into the earth the body, into the ether the Self, into the shrubs the hairs of the body, into the trees the hairs of the head, when the blood and the seed are deposited in the water, where is then that person?

Hinduism 5361 | 
Brihadaranyaka Upanishad 

Y ou are what your deep, driving desire is As your desire is, so is your will As your will is, so is your deed As your deed is, so is your destiny.

Hinduism 5348 | 
Brihadaranyaka Upanishad 

T his earth is the honey (madhu, the effect) of all beings, and all beings are the honey (madhu, the effect) of this earth.

Hinduism 5346 | 
Brihadaranyaka Upanishad 

A s large as this ether (all space) is, so large is that ether within the heart. Both heaven and earth are contained within it, both fire and air, both sun and moon, both lightning and stars; and whatever there is of him (the Self) here in the world, and whatever is not (i.e. whatever has been or will be), all that is contained within it.

Hinduism 5341 | 
Chandogya Upanishad 

K now the Self to be sitting in the chariot, the body to be the chariot, the intellect the charioteer, and the mind the reins. The senses they call the horses, the objects of the senses their roads. When he (the Highest Self) is in union with the body, the senses, and the mind, then wise people call him the Enjoyer.

Hinduism 5325 | 
Katha Upanishad 

T he wise who knows the Self as bodiless within the bodies, as unchanging among changing things, as great and omnipresent, does never grieve. That Self cannot be gained by the Veda, nor by understanding, nor by much learning. He whom the Self chooses, by him the Self can be gained. The Self chooses him (his body) as his own. But he who has not first turned away from his wickedness, who is not tranquil, and subdued, or whose mind is not at rest, he can never obtain the Self (even) by knowledge.

Hinduism 5321 | 
Katha Upanishad 

S ee how it was with those who came before; how it will be with those who are living. Like corn mortals ripen and fall; like corn they come up again.

Hinduism 5314 | 
Katha Upanishad 

F rom unreality (this illusory world), lead me to Reality. From darkness (ignorance of You), lead me to Light (Knowledge of You). From death (fear of death), lead me, to Deathlessness (Eternal life), Om Peace, Peace, Peace

W e live in accordance with our deep, driving desire. It is this desire at
the time of death that determines what our next life is to be. We will
come back to earth to work out the satisfaction of that desire.

But not for those who are free from desire; they are free because all
their desires have found fulfillment in the Self. They do not die like
the others; but realizing Brahman, they merge in Brahman. So it is said:

When all the desires that surge in the heart
Are renounced, the mortal becomes immortal.

When all the knots that strangle the heart
Are loosened, the mortal becomes immortal,
Here in this very life.

Hinduism 4407 | 
Brihadaranyaka Upanishad 4.4.6-7 

F inite and transient are the fruits of sacrificial rites. The deluded,
who regard them as the highest good, remain subject to birth and death.

Living in the abyss of ignorance, yet wise in their own conceit, the del-
uded go round and round [on the wheel of death and rebirth], like the
blind led by the blind.

Living in the abyss of ignorance, the deluded think themselves blessed.
Attached to works, they know not God. Works lead them only to heaven,
whence, to their sorrow, their rewards quickly exhausted, they are flung
back to earth.

Considering religion to be observance of rituals and performance of acts of
charity, the deluded remain ignorant of the highest good. Having enjoyed in
heaven the reward of their good works, they enter again into the world of

But the wise, self-controlled, and tranquil souls, who are contented in
spirit, and who practice austerity and meditation in solitude and silence,
are freed from all impurity, and attain by the path of liberation the
immortal, the truly existing, the changeless Self.

Hinduism 4391 | 
Mundaka Upanishad 1.2.7-11 

H olding the body steady, with the three upper parts erect,
And causing the senses with the mind to enter into the heart,
A wise man with the Brahma-boat should cross over
All the fear-bringing streams.

Having repressed his breathings here in the body, and having his movements
One should breathe through his nostrils with diminished breath.
Like that chariot yoked with vicious horses,
His mind the wise man should restrain undistractedly.

In a clean, level spot, free from pebbles, fire, and gravel,
By the sound of water and other propinquities
Favorable to thought, not offensive to the eye,
In a hidden retreat protected from the wind, one should practice yoga.

Fog, smoke, sun, fire, wind,
Fireflies, lightning, a crystal, a moon--
These are the preliminary appearances,
Which produce the manifestation of Brahman in yoga.

When the fivefold quality of yoga has been produced,
Arising from earth, water, fire, air, and space,
No sickness, old age, no death has he
Who has obtained a body made out of the fire of yoga.

Lightness, healthiness, steadiness,
Clearness of countenance and pleasantness of voice,
Sweetness of odor, and scanty excretions--
These, they say, are the first stage in the progress of yoga.

Even as a mirror stained by dust
Shines brilliantly when it has been cleansed,
So the embodied one, on seeing the nature of the Soul,
Becomes unitary, his end attained, from sorrow freed.

When with the nature of the self, as with a lamp,
A practicer of yoga beholds here the nature of Brahman,
Unborn, steadfast, from every nature free--
By knowing God, one is released from all fetters!

Hinduism 4388 | 
Svetasvatara Upanishad 2.8-15 

T he wise man should surrender his words to his mind;
and this he should surrender to the Knowing Self;
and the Knowing Self he should surrender to the Great Self;
and that he should surrender to the Peaceful Self.

Hinduism 4387 | 
Katha Upanishad 3.13 

W hen all the senses are stilled, when the mind is at rest, when the intel-
lect wavers not--then, say the wise, is reached the highest state.

This calm of the senses and the mind has been defined as yoga. He who
attains it is freed from delusion.

Hinduism 4386 | 
Katha Upanishad 2.6.10-11 

W ithin the lotus of the heart he dwells, where the nerves meet like the
spokes of a wheel at its hub. Meditate on him as OM. Easily may you
cross the sea of darkness.

Hinduism 4381 | 
Mundaka Upanishad 2.2.6 

O M! This syllable is this whole world. Its further explanation is: the
past, the present, the future--everything is just the word OM. And what-
ever else that transcends threefold time--that, too, is just the word OM.

For truly everything here is Brahman; this Self (Atman) is Brahman. This
same Self has four fourths: the waking state, outwardly cognitive... the
dreaming state, inwardly cognitive... the deep sleep state, unified, a
cognition-mass...and the state of being one with the Self, the cessation
of phenomena, tranquil....

This is the Self with regard to the word OM, with regard to its elements.
The elements are the fourths, the elements: the letter A, the letter U,
the letter M.

The waking state, the common-to-all-men, is the letter A... the sleeping
state, the Brilliant, is the letter U... the deep-sleep state, the Cog-
nitional, is the letter M... The fourth is without an element, with which
there can be no dealing, the cessation of phenomena, benign, without a
second. This AUM is the Self indeed.

Hinduism 4378 | 
Mandukya Upanishad 

T o many it is not given to hear of the Self. Many, though they hear of
it, do not understand it. Wonderful is he who speaks of it. Intelligent
is he who learns of it. Blessed is he who, taught by a good teacher, is
able to understand it.

The truth of the Self cannot be fully understood when taught by an
ignorant man, for opinions regarding it, not founded in knowledge, vary
one from another. Subtler than the subtlest is this Self, and beyond all
logic. Taught by a teacher who knows the Self and Brahman as one, a man
leaves vain theory behind and attains to truth.

The awakening which you have known does not come through the intellect,
but rather, in fullest measure, from the lips of the wise....

Words cannot reveal him. Mind cannot reach him. Eyes do not see him.
How then can he be comprehended, save when taught by those seers who
indeed have known him?

B y the delusions of imagination, touch and sight,
And by eating, drinking, and impregnation there is a birth and development
of the self.
According to his deeds (karma)) the embodied one successively
Assumes forms in various conditions.
Coarse and fine, many in number,
The embodied one chooses forms according to his own qualities.
Each subsequent cause of his union with them is seen to be
Because of the quality of his acts and of himself.

Hinduism 4318 | 
Svetasvatara Upanishad 5.11-12 

L ike the waves in great rivers, there is no turning back of that which has
previously been done.... [The soul is] like a lame man--bound with the
fetters made of the fruit of good and evil.

Hinduism 4317 | 
Maitri Upanishad 4.2 

T hose who see all creatures within themselves
And themselves in all creatures know no fear.
Those who see all creatures in themselves
And themselves in all creatures know no grief.
How can the multiplicity of life
Delude the one who sees its unity?

Hinduism 4316 | 
Isha Upanishad 6-7 

T hat which is the finest essence--this whole world has that as its Self.
That is Reality. That is the Self. That art thou.

Hinduism 4311 | 
Chandogya Upanishad 6.8.7 

A s rivers flow into the sea and in so doing lose name and form, so even
the wise man, freed from name and form, attains the Supreme Being, the
Self-luminous, the Infinite. He who knows Brahman becomes Brahman.

Hinduism 4310 | 
Mundaka Upanishad 3.2.8-9 

M editate upon him and transcend physical consciousness. Thus will you
reach union with the Lord of the universe. Thus will you become
identified with him who is One without a second. In him all your desires
will find fulfillment.

The truth is that you are always united with the Lord. But you must know

Hinduism 4309 | 
Svetasvatara Upanishad 1.11-12 

B rahman is the end of the journey. Brahman is the supreme goal.

Hinduism 4308 | 
Katha Upanishad 1.3.11 

B rahman is all in all. He is action, knowledge, goodness supreme. To
know him, hidden in the lotus of the heart, is to untie the knot of

Hinduism 4298 | 
Mundaka Upanishad 2.1.10 

T he world of Brahman is light itself

Hinduism 4297 | 
Chandogya Upanishad 4.1-2 

H im the sun does not illumine, nor the moon, nor the stars, nor the
lightning--nor, verily, fires kindled upon the earth. He is the one light
that gives light to all. He shines; everything shines.

Hinduism 4292 | 
Katha Upanishad 5.15; Mundaka Upanishad 2.2.10; Svetavatara Upanishad 6.14 

F ools dwelling in darkness, but thinking themselves wise and erudite, go round and round, by various tortuous paths, like the blind led by the blind.

Hinduism 4272 | 
Katha Upanishad 1.2.5 

T his vast universe is a wheel, the wheel of Brahman. Upon it are all creatures that are subject to birth, death, and rebirth. Round and round it turns, and never stops. As long as the individual self thinks it is separate from the Lord, it revolves upon the wheel in bondage to the laws of birth, death, and rebirth....

The Lord supports this universe, which is made up of the perishable and the imperishable, the manifest and the unmanifest. The individual soul, forgetful of the Lord, attaches itself to pleasure and thus is bound.

Hinduism 4267 | 
Svetasvatara Upanishad 1.6-8 

T he mind is said to be twofold:
The pure and also the impure;
Impure--by union with desire;
Pure--from desire completely free.

Hinduism 4261 | 
Maitri Upanishad 6.34 

T his body is mortal, always gripped by death, but within it dwells the immortal Self. This Self, when associated in our consciousness with the body, is subject to pleasure and pain; and so long as this association continues, freedom from pleasure and pain can no man find.

Hinduism 4259 | 
Chandogya Upanishad 8.12.1 

H e in whom desire has been stilled suffers no rebirth. After death, having attained to the highest, desiring only the Self, he goes to no other world. Realizing Brahman, he becomes Brahman.

Freed from the body, he becomes one with the immortal spirit, Brahman, the Light eternal.

Hinduism 4244 | 
Brihadaranyaka Upanishad 4.4.6-7 

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