Bliss

The natural bliss of the soul is revealed when it achieves salvation.

The sages, united with pure reason, renounce the results of their actions and, liberated from the cycle of birth, they attain a state of bliss.

There's only a thin line between the two, so that I can experience divine bliss.

The root cause of a person's suffering is their pride. Even if someone makes a sacrifice, they can still get caught up in their own pride. What is the point of such a sacrifice? It is pride, or ego, that should be sacrificed. That is where true happiness and bliss are found.

This, O Partha, is the divine state of Brahman — one who attains it is never deluded. Abiding in this even at the final hour, one merges into the peace of Brahman.

That which seems like poison at the start but is like nectar at its fullness — born of the serenity of Self and intellect — that happiness is declared to be sattvic.

He arrived at the final knowing: 'Bliss is Brahman.' For from bliss alone all these beings are born; by bliss they are held in life; and into bliss they dissolve at the last. This is the wisdom of Bhṛgu, the son of Varuṇa — knowledge established in the highest expanse of being. Whoever knows this becomes firm and unshakeable. One becomes the possessor of food and the enjoyer of food. One grows great in offspring, in animals, in the luminosity of sacred knowledge, and great in renown.

From where words return, unable to reach there, together with the mind — one who knows that bliss of Brahman is afraid of nothing, ever. This is the bodily self of the preceding sheath. Within and beyond this mind-composed self there is yet another inner self, made of discriminative intelligence; by that, this one is pervaded.

The one inner Self of all beings, who makes the one form manifold — those wise ones who see It as their own Self enjoy eternal happiness, none other.

Where the sleeping one desires no desire whatsoever and sees no dream whatsoever — that is deep sleep. The third quarter is Prajna, who in the state of deep sleep has become unified, who is a dense mass of consciousness, who is filled with bliss, who experiences bliss, and whose face is pure consciousness.

For I am the foundation of Brahman — the immortal and the imperishable, of eternal righteousness, and of absolute bliss.

I am food, I am food, I am food! I am the eater of food, the eater of food, the eater of food! I am the maker of verse, I am the maker of verse, I am the maker of verse! I am the firstborn of the cosmic order. Before the gods, I stand as the navel of immortality. One who offers me to others — that one alone truly protects me. I, who am food, devour the one who eats food without offering. I have encompassed the entire universe of worlds. I shine like the sun in golden radiance. Such is the knowing of one who knows. This is the Upaniṣad.

In the beginning, all this was indeed non-being. From that, being was born. That being made itself by itself; therefore it is called 'well-made'. And what is well-made is essence — rasa. For having obtained that essence, this one becomes filled with joy. For who could breathe, who could live, if that bliss were not present in the expanse of space? It is this alone that pours forth delight. When one finds fearless grounding in that which is invisible, not a separate self, beyond all designation, without fixed abode — then one has truly gone beyond fear. But when one makes even a small gap between oneself and that — then fear arises. And that very thing is the fear of one who is wise but does not contemplate.

Thus ceaselessly yoking the self, the yogi freed from impurity easily attains the touch of Brahman — that boundless joy.

Supreme happiness comes to this yogi whose mind is at peace, whose passion has grown still, who has become Brahman, and who is without impurity.

One whose happiness is within, whose delight is within, whose light too is within — that yogi, becoming Brahman, attains the liberation that is Brahman.

One whose self is unattached to outer touches finds the joy that lives within the self. That person, whose self is joined in the yoga of Brahman, enjoys inexhaustible bliss.

The psychic personality within us blossoms as the saint, the sage, or the seer. When it reaches its full potential, it directs the being toward self-awareness and the divine, toward the highest truth, goodness, beauty, love, and bliss, and the divine expanses, opening us to the experience of spiritual sympathy, universality, and oneness.

Your true nature is pure existence, consciousness, and bliss. The physical body is just an illusion.

From that place, words turn back without reaching it, and the mind too returns unfullfilled. One who truly knows the bliss of Brahman fears nothing whatsoever, from any quarter. Such a person is never scorched by the torment of thinking: 'Why did I not do what was good? Why did I do what was harmful?' One who knows this in this very way delivers both these selves — the self within and the self of all — to freedom. Such is the teaching of the Upaniṣad.