There is on Earth no diversity. He gets death after death who perceives here seeming diversity. As a unity only is It to be looked upon—this indemonstrable, enduring Being, spotless, beyond space, the unborn Soul, great, enduring. §
Śukla Yajur Veda, Bṛihadāraṇyaka Upanishad 4.4.19-20. UPH, 143§
Contemplating Him who has neither beginning, middle, nor end—the One, the all-pervading, who is wisdom and bliss, the formless, the wonderful, whose consort is Umā, the highest Lord, the ruler, having three eyes and a blue throat, the peaceful—the silent sage reaches the source of Being, the universal witness, on the other shore of darkness.§
Atharva Veda, Kaivalya Upanishad 7. VE, 764§
Where there is duality, there one sees another, one smells another, one tastes another, one speaks to another, one hears another, one knows another. But where everything has become one’s own Self, with what should one see whom, with what should one smell whom, with what should one taste whom, with what should one speak to whom, with what should one hear whom, with what should one think of whom, with what should one touch whom, with what should one know whom? How can He be known by whom all this is made known?§
Śukla Yajur Veda, Bṛihadāraṇyaka Upanishad 4.5.15. VE, 420-21§
Into deep darkness fall those who follow the immanent. Into deeper darkness fall those who follow the transcendent. One is the outcome of the transcendent and another is the outcome of the immanent. Thus have we heard from the ancient sages who explained this truth to us. He who knows both the transcendent and the immanent, with the immanent overcomes death and with the transcendent reaches immortality. §
Śukla Yajur Veda, Īśa Upanishad 12-14. UPM, 49-50§
Than whom there is naught else higher, than whom there is naught smaller, naught greater, the One stands like a tree established in heaven. By Him, the Person, is this whole universe filled.§
Kṛishṇa Yajur Veda, Śvetāśvatara Upanishad 3.9. UPR, 727§
Even as water becomes one with water, fire with fire, and air with air, so the mind becomes one with the Infinite Mind and thus attains final freedom. §
Kṛishṇa Yajur Veda, Maitrī Upanishad 6.34.11. TU, 103 §
One who is established in the contemplation of nondual unity will abide in the Self of everyone and realize the immanent, all-pervading One. There is no doubt of this.§
Sarvajñanottara Āgama, Ātma Sakshatkara 14. RM, 107§
O Six-Faced God! What is the use of putting it in so many words? Multiplicity of form exists only in the self, and the forms are externalized by the confused mind. They are objectively created simultaneously with thoughts of them.§
Sarvajñanottara Āgama, Ātma Sakshatkara 20-21. RM, 107§
The luminous Being of the perfect I-consciousness, inherent in the multitude of words, whose essence consists in the knowledge of the highest nondualism, is the secret of mantra. §
Śiva Sūtras 2.3. YS, 88§
I sought Him in terms of I and you. But He who knows not I from you taught me the truth that I indeed am you. And now I talk not of I and you. §
Tirumantiram 1441. TM§
O thou who pervades all space, both now and hereafter, as the Soul of souls! The Vedas, Āgamas, Purāṇas, Itihāsas and all other sciences inculcate fully the tenet of nonduality. It is the inexplicable duality that leads to the knowledge of nonduality. This is consonant with reason, experience, tradition, and is admitted by the dualists and nondualists.§
Tayumanavar, 10.3. PT, 44§
When the Vedas and Āgamas all proclaim that the whole world is filled with God and that there is nothing else, how can we say that the world exists and the body exists? Is there anything more worthy of reproach than to attribute an independent reality to them? Everything is His doing—He who never forgets, He who does nothing while doing everything, He who acts without acting. Love is Śiva. Love is you. Love is I. Love is everything. “All speech is silence. All activity is silence. All is the fullness of blessed silence” [Tayumanuvar]. §
Natchintanai, Letter 2. NT, 16§