Equality of all living beings.
वसुधैव कुटुम्बकम् इति उक्तिं वयं सर्वे श्रुतवन्तः स्युः । एषा उक्तिः पञ्चतन्त्रे विद्यते । तां कथां श्रावयामि
Only narrow-minded people discriminate, saying that this one is my relative and the other one a stranger; For the Wise, Magnanimous People, the Entire Worlds but One Big Family. -Maha Upanishad 6.72.
Man is a creature of his Kratumaya (क्रतुमयः, will, purpose). Let him, therefore, have for himself this will, this purpose: The intelligent, whose body is imbued with life-principle, whose form is light, whose thoughts are driven by truth, whose self is like space (invisible but ever-present), from whom all works, all desires, all sensory feelings encompassing this whole world, the silent, the unconcerned, this is me, my Self, my Soul within my heart. -Chandogya Upanishad 3.14.1 - 3.14.3
That Atman (self, soul) is indeed Brahman. It [Ātman] is also identified with the intellect, the Manas (mind), and the vital breath, with the eyes and ears, with earth, water, air, and ākāśa (sky), with fire and with what is other than fire, with desire and the absence of desire, with anger and the absence of anger, with righteousness and unrighteousness, with everything — it is identified, as is well known, with this (what is perceived) and with that (what is inferred). As it [Ātman, self, soul] does and acts, so it becomes: by doing good it becomes good, and by doing evil it becomes evil. It becomes virtuous through good acts, and vicious through evil acts. Others, however, say, "The self is identified with desire alone. What it desires, so it resolves; what it resolves, so is its deed; and what deed it does, so it reaps. -Brihadaranyaka Upanishad 4.4.5
As the one fire, after it has entered the world, though one, takes different forms according to whatever it burns, so does the internal Ātman of all living beings, though one, takes a form according to whatever He enters and is outside all forms. -Katha Upanishad, 2.2.9
Brahman was this before; therefore it knew even the Ātma (soul, himself). I am Brahman, therefore it became all. And whoever among the gods had this enlightenment, also became That. It is the same with the sages, the same with men. Whoever knows the self as “I am Brahman,” becomes all this universe. Even the gods cannot prevail against him, for he becomes their Ātma. Now, if a man worships another god, thinking: “He is one and I am another,” he does not know. He is like an animal to the gods. As many animals serve a man, so does each man serve the gods. Even if one animal is taken away, it causes anguish; how much more so when many are taken away? Therefore it is not pleasing to the gods that men should know this. -Brihadaranyaka Upanishad 1.4.10
वसुधैव कुटुम्बकम् इति उक्तिं वयं सर्वे श्रुतवन्तः स्युः । एषा उक्तिः पञ्चतन्त्रे विद्यते । तां कथां श्रावयामि
Only narrow-minded people discriminate, saying that this one is my relative and the other one a stranger; For the Wise, Magnanimous People, the Entire Worlds but One Big Family. -Maha Upanishad 6.72.
Man is a creature of his Kratumaya (क्रतुमयः, will, purpose). Let him, therefore, have for himself this will, this purpose: The intelligent, whose body is imbued with life-principle, whose form is light, whose thoughts are driven by truth, whose self is like space (invisible but ever-present), from whom all works, all desires, all sensory feelings encompassing this whole world, the silent, the unconcerned, this is me, my Self, my Soul within my heart. -Chandogya Upanishad 3.14.1 - 3.14.3
That Atman (self, soul) is indeed Brahman. It [Ātman] is also identified with the intellect, the Manas (mind), and the vital breath, with the eyes and ears, with earth, water, air, and ākāśa (sky), with fire and with what is other than fire, with desire and the absence of desire, with anger and the absence of anger, with righteousness and unrighteousness, with everything — it is identified, as is well known, with this (what is perceived) and with that (what is inferred). As it [Ātman, self, soul] does and acts, so it becomes: by doing good it becomes good, and by doing evil it becomes evil. It becomes virtuous through good acts, and vicious through evil acts. Others, however, say, "The self is identified with desire alone. What it desires, so it resolves; what it resolves, so is its deed; and what deed it does, so it reaps. -Brihadaranyaka Upanishad 4.4.5
As the one fire, after it has entered the world, though one, takes different forms according to whatever it burns, so does the internal Ātman of all living beings, though one, takes a form according to whatever He enters and is outside all forms. -Katha Upanishad, 2.2.9
Brahman was this before; therefore it knew even the Ātma (soul, himself). I am Brahman, therefore it became all. And whoever among the gods had this enlightenment, also became That. It is the same with the sages, the same with men. Whoever knows the self as “I am Brahman,” becomes all this universe. Even the gods cannot prevail against him, for he becomes their Ātma. Now, if a man worships another god, thinking: “He is one and I am another,” he does not know. He is like an animal to the gods. As many animals serve a man, so does each man serve the gods. Even if one animal is taken away, it causes anguish; how much more so when many are taken away? Therefore it is not pleasing to the gods that men should know this. -Brihadaranyaka Upanishad 1.4.10
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