The quote book of  Sylvain (En)  2231  | Page 47 / 90


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T hose who follow the path of spiritual wisdom) see that where there is One, that One is me (God); where there are many, all are me; they see my face everywhere.


Hinduism
BG 9:15, p. 133, The Bhagavad Gita. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1985. 

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A fter many births the wise seek refuge in me, seeing me everywhere and in everything. Such great souls are very rare.


Hinduism
BG 7:19, p. 117, The Bhagavad Gita. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1985. 

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J ust as a reservoir is of little use when the whole countryside is flooded, scriptures are of little use to the illumined man or woman who sees the Lord everywhere.


Hinduism
BG 2:46, p. 66, The Bhagavad Gita. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1985. 

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T he beginningless Brahman, … can be called neither being nor nonbeing… It is both near and far, both within and without every creature; it moves and is unmoving. In its subtlety it is beyond comprehension. It is indivisible, yet appears divided in separate creatures. Know it to be the creator, the preserver, and the destroyer. Dwelling in every heart, it is beyond darkness. It is called the light of lights, the object and goal of knowledge, and knowledge itself.


Hinduism
BG 13:12, 15-17, pp. 170-171, The Bhagavad Gita. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1985. 

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A s the rivers flowing east and west
Merge in the sea and become one with it,
Forgetting they were ever separate rivers,
So do all creatures lose their separateness
When they merge at last into pure Being.


Hinduism
Chandogya Up. 10:1-2, pp. 184-185 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 

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T he separate self dissolves in the sea of pure consciousness, infinite and immortal. Separateness arises from identifying the Self with the body, which is made up of the elements; when this physical identification dissolves, there can be no more separte self. This is what I want to tell you, beloved.


Hinduism
Brihadaranyaka Up. Chapter 2, 4:12, p. 38 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 

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W hat the sages sought they have found at last. No more questions have they to ask of life. With self-will extinguished, they are at peace. Seeing the Lord of Love in all around, Serving the Lord of Love in all around, they are united with him forever.


Hinduism
Mundaka Up. 3:2:5, p. 117 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 

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T he truth of the Self cannot come through one who has not realized that he is the Self. The intellect cannot reveal the Self, beyond its duality of subject and object. They who see themselves in all and all in them help others through spiritual osmosis to realize the Self themselves. This awakening you have known comes not through logic and scholarship, but from close association with a realized teacher.


Hinduism
Katha Up. Part 1, 2:9, p. 85 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 

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W hen the whole mantram … goes on reverberating in the mind, One is freed from fear, awake or asleep… Established in this cosmic vibration, the sage goes beyond fear, decay, and death to enter into infinite peace.


Hinduism
Prashna Up. Question 5, 6-7, p. 166 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 

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B rahman is the first cause and last refuge.
Brahman, the hidden Self in everyone,
Does not shine forth. He is revealed only
To those who keep their mind one-pointed
On the Lord of Love and thus develop
A superconscious manner of knowing.
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.


Hinduism
Katha Up. Part 1, 3:11-13, p. 89 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 

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B rahman is beyond all duality, beyond the reach of thinker and thought.


Hinduism
Tejabindu Up. 6, p. 240 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 

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C ovet nothing. All belongs to the Lord. Thus working you may live a hundred years. Thus alone will you work in real freedom.


Hinduism
Isha Up. 1-2, p. 208 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 

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I n the secret cave of the heart, two are seated by life's fountain.
The separate ego drinks of the sweet and bitter stuff,
Liking the sweet, disliking the bitter,
While the supreme Self drinks sweet and bitter
Neither liking this nor disliking that.
The ego gropes in darkness, while the Self lives in light.


Hinduism
Katha Up. Part 1, 3:1, p. 88 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 

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A person is what his deep desire is. It is our deepest desire in this life that shapes the life to come. So let us direct our deepest desires to realize the Self.


Hinduism
Chandogya Up. Chapter 3, 14:1, p. 177 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 

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W hen all desires that surge in the heart are renounced, the mortal becomes immortal.


Hinduism
Katha Up. Part 2, 3:14, p. 97 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 

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T hose who dwell on and long for sense-pleasure are born in a world of separateness.
But let them realize they are the Self and all separateness will fall away.


Hinduism
Mundaka Up. Part 3, 2:2, p. 116 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 

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L ike two golden birds perched on the selfsame tree, intimate friends, the ego and the Self dwell in the same body. The former eats the sweet and sour fruits of the tree of life while the latter looks on in detachment. As long as we think we are the ego, we feel attached and fall into sorrow. But realize that you are the Self, the Lord of life, and you will be freed from sorrow. When you realize that you are the Self, supreme source of light, supreme source of love, you transcend the duality of life and enter into the unitive state.


Hinduism
Mundada Up. 3:1-3, p. 115; also compare Shvetashvatara Up. 4:6, p. 225 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 

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T here are two selves, the separate ego and the indivisible Atman. When one rises above I and me and mine, the Atman is revealed as one's real Self.


Hinduism
Katha Up. Part 2, 3:13, p. 97 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 

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B right but hidden, the Self dwells in the heart. Everything that moves, breathes, opens, and closes lives in the Self. He is the source of love and may be known through love but not through thought. He is the goal of life. Attain this goal!


Hinduism
Mundaka Up. Part 2, 2:1, p. 113 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 

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T he ignorant think the Self can be known by the intellect, but the illumined know he is beyond the duality of the knower and the known.


Hinduism
Kena Up. 2:3, pp. 69-70 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 

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Y ou are the supreme Brahman, infinite, yet hidden in the hearts of all creatures. You pervade everything.


Hinduism
Shvetashvatara Up. 3:7, p.223 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 

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M editate and realize this world is filled with the presence of God.


Hinduism
Shvetashvatara Up. 1:12, p.219 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 

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T he supreme Self is neither born nor dies. He cannot be burned, moved, pierced, cut, nor dried. Beyond all attributes, the supreme Self is the eternal witness, ever pure, indivisible, and uncompounded, far beyond the senses and the ego… He is omnipresent, beyond all thought, without action in the external world, without action in the internal world. Detached from the outer and the inner, This supreme Self purifies the impure.


Hinduism
Atma Up. 3, p. 242 in The Upanishads. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1987 

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T here is the saying: "I don't want to become sugar; I want to eat it." I never feel like saying, "I am Brahman." I say, "Thou art my Lord and I am Thy servant." My desire is to sing God's name and glories. It is very good to look on God as the Master and on oneself as His servant. Further, you see, people speak of the waves as belonging to the Ganges; but no one says that the Ganges belongs to the waves. The feeling "I am He" is not wholesome… He deceives himself as well as others. He cannot understand his own state of mind.


Hinduism
Mahendranath Gupta. The Gospel of Sri Ramakrishna. Trans. Swami Nikhilananda. New York: Ramakrishna-Vivekananda Center, 1942, 1948, 1958, pp. 230-231 

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I saw the visions described in the scriptures. Sometimes I saw the universe filled with sparks of fire. Sometimes I saw all the quarters glittering with light, as if the world were a lake of mercury. Sometimes I saw the world as if made of liquid silver. Sometimes again, I saw all the quarters illumined as if with the light of Roman candles.


Hinduism
Mahendranath Gupta. The Gospel of Sri Ramakrishna. Trans. Swami Nikhilananda. New York: Ramakrishna-Vivekananda Center, 1942, 1948, 1958, p. 333 

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