Brahman Quotes

“You are not limited to this body, to this mind, or to this reality—you are a limitless ocean of Consciousness, imbued with infinite potential. You are existence itself.”
― Joseph P. Kauffman, The Answer Is YOU: A Guide to Mental, Emotional, and Spiritual Freedom

“The pure mind is itself Brahman; it therefore follows that Brahman is not other than the mind of the sage.”
― Ramana Maharshi, Talks With Ramana Maharshi: On Realizing Abiding Peace and Happiness

“Brahman is the ultimate reality; it is simultaneously Saguna and Nirguna; divisions are due to ignorance. Mind and intellect can never catch hold of it; they have only one option and that is to merge with it.”
― Amit Ray

“The river and its waves are one surf: where is the difference between the river and its waves?
When the wave rises, it is the water; and when it falls, it is the same water again. Tell me, Sir, where is the distinction?
Because it has been named as wave, shall it no longer be considered as water?

Within the Supreme Brahma, the worlds are being told like beads:
Look upon that rosary with the eyes of wisdom.”
― Kabir, One Hundred Poems of Kabir

“I am nothing, but Brahma.”
― Vikrmn: CA Vikram Verma, Smiling Brahma

“When you accept that you are nothing, that’s the first step towards being Brahmasmit.”
― Vikrmn: CA Vikram Verma, Smiling Brahma

“External smile is for the world, internal one, for the soul. Brahma smile is the internal one, the smile of the soul.”
― Vikrmn: CA Vikram Verma, Smiling Brahma

“That energy is Brahma.”
― Vikrmn: CA Vikram Verma, Smiling Brahma

“The energy that matters, and matter that energises, is nothing but Brahma.”
― Vikrmn: CA Vikram Verma, Smiling Brahma

“You are everything, that Brahma is.”
― Vikrmn: CA Vikram Verma, Smiling Brahma

“Be Brahma, the smiling one.”
― Vikrmn: CA Vikram Verma, Smiling Brahma

“Knowing Brahma is like eating food to satiate hunger. Enjoying Brahma is like relishing the taste of the food while satisfying hunger.”
― Vikrmn: CA Vikram Verma, Smiling Brahma

“Brahma is Om.”
― Vikrmn: CA Vikram Verma, Smiling Brahma

“Brahma is a noun as it’s the name of a person, place, particle and point of view or say a concept. E.g. Brahmasmit (Smiling Brahma).”
― Vikrmn: CA Vikram Verma, Smiling Brahma

“Brahma is a pronoun; as it is a word that refers to the noun. E.g. Brahmajan (Brahma Folk).”
― Vikrmn: CA Vikram Verma, Smiling Brahma

“Brahma is a verb as it’s an action in itself. E.g. Brahmakrit (Praying).”
― Vikrmn: CA Vikram Verma, Smiling Brahma

“Brahma is an adjective as it describes a noun or pronoun. E.g. Brahmchit (Ecstatic).”
― Vikrmn: CA Vikram Verma, Smiling Brahma

“More than just a God, Brahma is a belief system or concept. Brahma is about mentoring the invention of the path to self-awareness.”
― Vikrmn: CA Vikram Verma, Smiling Brahma

“Brahma mentors, Vishnu monitors, Shiva mends.”
― Vikrmn: CA Vikram Verma, Smiling Brahma

“Brahma is the journey, Brahma is the destination.”
― Vikrmn: CA Vikram Verma, Smiling Brahma

“Knowing and connecting with the Brahma makes you complete.”
― Vikrmn: CA Vikram Verma, Smiling Brahma

“This world is a drama, act at your best, be the smiling Brahma.”
― Vikrmn: CA Vikram Verma, Smiling Brahma

“Brahma is the ultimate reality; rest everything is illusion. The purpose of life is to travel from, illusion to truthfulness.”
― Vikrmn: CA Vikram Verma, Smiling Brahma

“Aham Brahma Asmi; Tvam Brahma Asi; Sarvae Brahma smah.”
― Vikrmn: CA Vikram Verma, Smiling Brahma

“Anything and everything, anyone and everyone, is Brahma.”
― Vikrmn: CA Vikram Verma, Smiling Brahma

“Be the Brahma, the smiling Brahma.”
― Vikrmn: CA Vikram Verma, Smiling Brahma

“Zamisli da postoji ritam. Kao zaigrani ples opstojnosti, da je sve jedno i dobro i da ništa nije toliko strašno bitno... kako bi to bilo lijepo! Zamisli da si ti ja, a ja sam ti, u svojim dubinama da smo jedno te isto, a tek življenje nas je gomilom sjećanja zbunilo, kao kad pokušavamo zapamtiti brojke, a netko nam kraj glave nabraja što drugo, i tako zaboravimo...”
U sjeni od lišća je to govorio tanani glas mlade žene, blago zadihane, u bjelkastoj, debeloj, nenaročitoj haljini; nosila je crne cipelice. Njezine ruke su gole, mekane, blijede su, oblaste kao u djeteta, lice joj tako dobroćudno i vedro i neopisivo lako spremno na smijeh. Korak od nje, tumara bolesnik, tmuran, rezoner, malo od nje mlađi, emigre-inteligent imena Immanuel, koji tek nedavno je progonom napustio svoju zemlju. Oni ne govore istim jezikom, ali se razumiju; možda ne kognitivno, ali na razini čuvstava, shvaćaju se, osjete međusobne potrebe. I tako razmiljenom prašinom i opaljenim kamenjem, paučinom, tarabama ušuškanim u suhoj travi, starim mršavim stablima prelaze njihovi pogledi u hodu, a kamenje pucketa. Lijevo i desno parložine, šumarci, suha divlja loza i korov na osunčanoj zemlji.
“Kad bi sve bilo jedno...”, Immanuel prihvati, kao šaptom, lice skrivajući, “Tada bi svaka teškoća naših života, svaka trauma i bol zbilja bila samo stvar zaboravljanja i podsjećanja, tek bi se valjalo podsjetiti da ono što ćuti bol, što je poniženo, to zaista nisi ti...”
“Točno o tomu govorim.”, žensko kaza, i odmah zatim se nasmiješi. “Vidiš, Immanuel, kako je bolje kad smo vani... kako dan zapravo liječi, zrak, prostor, sunce, prašnjav cvijet; zemlja zna što je čovjeku potrebno...! A kuća je neki ljudski izum, kutija koja polako guši, dosta troši, ona je zaštitnik, a ipak nije prijatelj...”
O lijevoj opuštenoj ruci, pod sjenom rukava bijele košulje, mladić ne osjeti težinu, niti opaža hladnoću i cjelove, ali nekako čuje kuckanje ručnoga sata, od željeza, od kože, oblog, tankog, starog, ne sjeća se odakle mu. Vjetar ga udara po stomaku, i on je zgrčen, glava mu pognuta, sluša hod žene do sebe, oslušne:
“Ne osjećaš li se bolje...?”
“Malo samo. Ali je to, čini mi se, više do glave trenutno. Tako pasivno, neprestano, more me neke neugodne misli.”
“Onda ih izreci.”, glas je sada bio malo dalje; to je bilo rečeno brzo, pomalo nehajno, očas u vjetrenom zapuhu glasnije:
“Samo ih istreseš u sunce, ovako, kao deku, otreseš, odbaciš, samome svjetlu kažeš što osjećaš... a onda u svjetlu što već bude. Osvijetljene misli se makar vide, manje su strašne zato...”
― Ivan Baran, Veliki pad

“The oldest Vedantic school, Advaita [‘Not two’], represents an extreme and purist position in arguing that Brahman alone is real. The self and the world are within Brahman, with any apparent difference arising from illusion [maya] and ignorance [avidya]. It is as with a rope, which seems to be a snake, or a seashell, which seems to be of silver. This world is like the foam on the sea, or a peacock’s egg, created simply for play [lila]. Since Brahman is all, Brahman is without attributes. When the mind, which is given to maya, tries to conceive of Brahman, it sees Ishvara in one of his many forms. If certain Upanishadic statements appear to be theistic, it is because their author (nominally, Brahman) is catering to his audience. Only in deep sleep, when we are no longer dreaming, might we experience something of the formlessness of Brahman. We are then pure, disengaged consciousness, like the sun after it has set. This is the experience of disembodied Atma, of death, of home.”
― Neel Burton, Indian Mythology and Philosophy: The Vedas, Upanishads, Bhagavad Gita, Kama Sutra… And How They Fit Together

“Who is it that loves and who that suffers?

He alone stages a play with Himself.

The individual suffers because he perceives duality.

Find the One everywhere and in everything and there will be an end to pain and suffering.”
― Anandamayi Ma

“The essential nature of our Self or Atman is joy; Brahman, is joy; the world is joy. We are from joy, and we return to joy, which is our sole essence, prior to birth, during life, and on death. For reasons that I have discussed earlier, the joy which is the nature of our real Being, is pushed to the margins because the buddhi (mind), ever active and never still, and the ahamkara (ego), the futile sense of ‘I’-ness, dominate our lives. The spiritual purpose of life then is to quieten the mind and vanquish the ego, so that the chit or the Atman, the silent and joyful observer within us, awakens and makes us aware of who we really are—purnta or unblemished joy and fulfilment. As Stella Kramrisch, one of the first Western observers to understand the linkage in Hindu art between the creative and the sublime, writes: ‘Art originates in Mahat (The Great Consciousness) and evolves in buddhi. Subsequently, the ego apprehends and according to its limitations, modifies the work in progress, but it has no part in the creative process.’1
The purpose of art, then, must be to take us closer to anand. It must, in some way, jolt us away from our routine and mundane preoccupations, and transform our consciousness so that we are more predisposed to discover who we really are. The beautiful must be liberating. As a verse of the Natya Shastra says: ‘Let Natya be the fifth Vedic scripture … leading to joy and spiritual freedom.’ The Upanishadic dictum is—Raso vai saha: He is rasa. The ‘He’ is Brahman. Brahman is joy.”
― Pavan K. Varma, Echoes of Eternity: A Journey Through Indian Thought