Vedic-Hindu Spirituality quotations
The Vedas are the more ancient of the sacred texts
recognised within the Vedic / Hindu tradition of faith dating
from almost three and a half thousand years ago. Another series
of Holy writings, the Upanishads, a name which suggests "sitting
at the feet of the Teacher" are often more philosophically and
mystically sophisticated than the Vedas. The earliest of the
Upanishads date from some three thousand years ago. The term
Vedanta refers to teachings based primarily upon the Upanishads.
The Bhagavad Gita - the Song of God - is a celebrated and more
recent addition to Hindu Spirituality dating from the second
This Vedic - Hindu Spirituality & Mysticism quotations page is one of a series of seven pages on our site that consider
the extensive! range of deep! agreement about important aspects of spirituality and spiritual mysticism
between several major World Religions.
Sets of quotations and quotes that seem to recognise a pronounced emphasis on such
aspects of Spirituality and Mysticism as a Disdain for Materialism, a Distrust of the Intellect, a Preference for
Divine Inspiration, Charity, Purity of Heart, Humility and Meekness from each of these major World Religions
( Buddhist, Christian, Islamic, Jewish, Sikh, Taoist and Vedic or Hindu ) can be accessed through our series of "Central" Spiritual Insights pages.
Please be prepared for some "soul-force" that might be held to reside within many of these quotations!!!
Disdain for Material Things
Which is as poison in the beginning, but is like nectar in the
end; that is declared to be "good" pleasure, born from the
serenity of one's own mind. That which is like nectar in the
beginning from the connection of the sense-object with the
senses, but is as poison in the end, is held to be of "passion".
Bhagavad Gita 18:37-38
Distrust of Intellect
"The 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.
Katha Upanishad 1.2.22-24
Spiritual Insights are possible!
Perseverance in (seeking to gain) the knowledge of the Supreme
Spirit, and perception of the gain that comes from knowledge of
the truth: This is called knowledge : all that is contrary to
this is ignorance.
Bhagavad Gita 13:11
He that does everything for Me, whose supreme object I am, who
worships Me, being free from attachment and without hatred to any
creature, this man, Arjuna!, comes to Me.
Bhagavad Gita 11:55
Purity of Heart
And whenever the mind unsteady and restless strays away from the Spirit, let him ever and forever
lead it again to the Spirit.
Thus joy supreme comes to the Yogi whose heart is still, whose passions are peace, who is
pure from sin, who is one with Brahman, with God.
The Yogi who pure from sin ever prays in this harmony of soul soon feels the joy of Eternity,
the infinite joy of union with God.
Bhagavad Gita 6:26-28
He who hates no single being, is friendly and compassionate,
free from self-regard and vanity, the same in good and evil,
patient; Contented, ever devout, subdued in soul, firm in
purpose, fixed on Me in heart and mind, and who worships Me, is
dear to Me.
Bhagavad Gita 12:13-14
He whom the world troubles not, and who troubles not the world,
who is free from the emotions of joy, wrath, and fear, is dear to
Me. The man who is guileless, pure, upright, unconcerned, free
from distress of mind, who renounces every enterprise and
worships Me, is dear to Me. He who has neither delight nor
aversion, who neither mourns nor desires, who renounces good and
evil fortune, and worships Me, is dear to Me. He who is the same
to friend and foe, and also in honour and dishonour, who is the
same in cold and heat, pleasure and pain, who is wholly free from
attatchment; To whom praise and blame are equal, who is silent,
content with every fortune, home-renouncing, steadfast in mind,
and worships Me, that man is dear to Me.
Bhagavad Gita 12:15-19
Communion with God
Devout men (Yogins) who are intent (thereon) see this (spirit)
seated in themselves; but the senseless, whose minds are
unformed, see it not.
The following linked pages are intended to fully demonstrate a degree of
Common Ground between the Inner-most Spiritual Teachings of several major World Religions on Charity, Purity of
Heart, Humility, Meekness, A Disdain for Materialism
(compared to the Spiritual), A Distrust of the Intellect (compared to Divine Inspiration) and A Yearning
for Divine Edification (or A Thirst for Spiritual Enlightenment).
These quotations are presented on a series of very brief pages where each faith is considered individually.
We have seen it as worthwhile to add
another category of quotation ~ where recognition has been given to the possibility of Mystical Communion with God ~ as this
addition may rather directly tend the range of agreement about "Core Spiritual Truths" already demonstrated
towards actually becoming something of a proof of the Existence of the one God or Spirit which is the focus of Mystical
Some verses from the Bhagavad Gita, which is perhaps the principal Holy Book in the Vedic-Hindu heritage of faith,
can be viewed as suggesting that human behaviors have several identifiable tendencies - other than Spirituality.
In the Bhagavad Gita we read ~
But by what is a man impelled, O Varshneya! when he commits
sin even against his will, as if compelled by force?
The Holy One spoke.
It is lust: it is wrath, born from the "passion" mode: know
that this, all-devouring, all-defiling, is here our foe.
Bhagavad Gita 3: 36-37
and again ~
... the pleasures that come from the world bear in them sorrows to come. They come and they go, they
are transient: not in them do the wise find joy.
But he who on this earth, before his departure, can endure the storms of desire and wrath, this man is a
Yogi, this man has joy.
He has inner joy, he has inner gladness, and he has found inner Light. This Yogi attains the Nirvana
of Brahman: he is one with God and goes unto God.
Holy men reach the Nirvana of Brahman: their sins are no more, their doubts are gone, their soul
is in harmony, their joy is in the good of all.
Because the peace of God is with them whose mind and soul are in harmony, who are free from
desire and wrath, who know their own soul.
Bhagavad Gita 5: 22-26
Many of our visitors seem to find the content of one of our pages -
Which is about Human Nature, (and 'Very Possibly' related matters)
- to be particularly fascinating!!!
There's neither honesty, manhood, nor good fellowship in thee.
"…can we possibly refuse to admit that there exist in each
of us the same generic parts and characteristics as are found in
the state? For I presume the state has not received them from any
other source. It would be ridiculous to imagine that the presence
of the spirited element in cities is not to be traced to
individuals, wherever this character is imputed to the people, as
it is to the natives of Thrace, and Scythia, and generally
speaking, of the northern countries; or the love of knowledge,
which would be chiefly attributed to our own country; or the love
of riches, which people would especially connect with the
Phoenicians and the Egyptians.
From Plato's most famous work ~ The Republic ~ detailing conversations entered into by his friend, and teacher, Socrates
Pythagoras was a prominent figure in the intellectual life of the Greek world of the sixth century B.C.
Alongside his genuine contributions to mathematics and geometry Pythogoras is also considered to have recognised that there was
evidently a "Tripartite" complexity to Human Nature:-
Pythagoras who, according to Heraclides of Pontus, the pupil of Plato and a learned man
of the first rank, came, the story goes, to Philus and with a wealth of learning and words
discussed certain subjects with Leon the ruler of the Philasians. And Leon after wondering
at his talent and eloquence asked him to name the art in which he put most reliance. But
Pythagoras said that for his part he had no acquaintance with any art, but was a philosopher.
Leon was astonished at the novelty of the term and asked who philosophers were and in what
they differed from the rest of the world.
Pythagoras, the story continues, replied that the life of man seemed to him to resemble
the festival which was celebrated with most magnificent games before a concourse collected
from the whole of Greece. For at this festival some men whose bodies had been trained sought
to win the glorious distinction of a crown, others were attracted by the prospect of making
gains by buying or selling, whilst there was on the other hand a certain class, and that quite
the best class of free-born men, who looked neither for applause no gain, but came for the sake
of the spectacle and closely watched what was done and how it was done: So also we, as though
we had come from some city to a kind of crowded festival, leaving in like fashion another life
and nature of being, entered upon this life, and some were slaves of ambition, some of money;
there were a special few who, counting all else as nothing, ardently contemplated the nature
of things. These men he would call "lovers of wisdom" (for that is the meaning of the word
In all districts of all lands, in all the classes of communities thousands of minds are intently occupied, the merchant in his compting house, the mechanist over his plans, the statesman
at his map, his treaty, & his tariff, the scholar in the skilful history & eloquence of antiquity, each stung to the quick with the desire of exalting himself to a hasty & yet unfound
height above the level of his peers. Each is absorbed in the prospect of good accruing to himself but each is no less contributing to the utmost of his ability to fix & adorn human
In William H. Gilman (ed.) The Journals and Miscellaneous Notebooks of Ralph Waldo Emerson, vol II, 1822-1826, 305
In what is perhaps Ralph Waldo Emerson's most famous essay - 'History' - we read such things as:-
… There is one mind common to all individual men. Every man is
an inlet to the same and to all of the same. He that is once
admitted to the right of reason is made a freeman of the whole
estate. What Plato has thought, he may think; what a saint has
felt, he may feel; what at any time has be-fallen any man, he can
understand. Who hath access to this universal mind is a party to
all that is or can be done, for this is the only and sovereign
Of the works of this mind history is the record. Its genius is
illustrated by the entire series of days. Man is explicable by
nothing less than all his history. Without hurry, without rest,
the human spirit goes forth from the beginning to embody every
faculty, every thought, every emotion, which belongs to it in
appropriate events. But the thought is always prior to the fact;
all the facts of history preexist in the mind as laws. Each law
in turn is made by circumstances predominant, and the limits of
nature give power to but one at a time. …
We are always coming up with the emphatic facts of history in
our private experience, and verifying them here. All history
becomes subjective; in other words, there is properly no history;
only biography. Every mind must know the whole lesson for itself,
-- must go over the whole ground. What it does not see, what it
does not live, it will not know.
In old Rome the public roads beginning at the Forum
proceeded north, south, east, west, to the centre of every
province of the empire, making each market-town of Persia, Spain,
and Britain pervious to the soldiers of the capital: so out of
the human heart go, as it were, highways to the heart of every
object in nature, to reduce it under the dominion of man. A man
is a bundle of relations, a knot of roots, whose flower and
fruitage is the world. His faculties refer to natures out of him,
and predict the world he is to inhabit, as the fins of the fish
foreshow that water exists, or the wings of an eagle in the egg
presuppose air. He cannot live without a world.
"History is for human self-knowledge ... the only clue to what man can do is what man has done.
The value of history, then, is that it teaches us what man has done and thus what man is."
R. G. Collingwood
To access our page about Human Nature, (and 'Very Possibly' related matters), - please click here:-