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The wisdom of The Upanishads
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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.

7620 |  Hinduism
Source : 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.

7619 |  Hinduism
Source : 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?

7618 |  Hinduism
Source : 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.

7615 |  Hinduism
Source : 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.

7614 |  Hinduism
Source : 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.

7613 |  Hinduism
Source : 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.

7612 |  Hinduism
Source : 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.

7607 |  Hinduism
Source : Shvetashvatara Upanishad 3:11  

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

5383 |  Hinduism
Source : 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.

5369 |  Hinduism
Source : 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?

5361 |  Hinduism
Source : 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.

5348 |  Hinduism
Source : 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.

5346 |  Hinduism
Source : 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.

5341 |  Hinduism
Source : 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.

5325 |  Hinduism
Source : 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.

5321 |  Hinduism
Source : 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.

5314 |  Hinduism
Source : 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.

4407 |  Hinduism
Source : 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.

4391 |  Hinduism
Source : 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!

4388 |  Hinduism
Source : 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.

4387 |  Hinduism
Source : 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.

4386 |  Hinduism
Source : 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.

4381 |  Hinduism
Source : 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.

4378 |  Hinduism
Source : Mandukya Upanishad  

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