Even as airy threads come from a spider, or small sparks come from a fire, so from ātman, the Spirit in man, come all the powers of life, all the worlds, all the Gods, all beings. To know the ātman is to know the mystery of the Upanishads, the Truth of truth. The powers of life are truth and their Truth is ātman, the Spirit. §
Śukla Yajur Veda, Bṛihadāraṇyaka Upanishad 2.1.20. UPM, 130§
In the world of heaven there is no trace of fear. You, Death, are not there. There one dreads not old age. Thirst and hunger transcended and sorrow overpassed, a man rejoices in the world of heaven. §
Kṛishṇa Yajur Veda, Kathā Upanishad 1.12. VE, 639§
Now this ātman is the bridge and the boundary separating these worlds. Day and night do not cross over this bridge, or old age, or death, or sorrow, or good works or bad works; all evils turn back from it, for this world of Brahman is free from evil. Thus, after crossing that bridge, the blind man sees, the wounded one is healed, the sufferer is freed from suffering. Therefore, for the one who has crossed that bridge, even the night is transformed into day, for the world of Brahman is ever illumined. But the world of Brahman belongs only to those who find it by the practice of chastity and the study of Brahman. For them there is freedom in all the worlds. §
Sāma Veda, Çhandogya Upanishad 7.8.4. VE, 638§
This universe is a tree eternally existing, its root aloft, its branches spread below. The pure root of the tree is Brahman, the immortal, in whom the three worlds have their being, whom none can transcend, who is verily the Self. §
Kṛishṇa Yajur Veda, Kathā Upanishad 6.1. UPP, 36§
These worlds, tiered one above the other from the lowest to the highest, make up the universe of transmigration. Knowers of Reality describe it as the place of effective experience.§
Mṛigendra Āgama, Jñāna Pāda 13.A.2. MA, 286--132§
All these visibles and invisibles, movables and immovables, are pervaded by Me. All the worlds existing in the tattvas from Śakti to pṛithivī [earth] exist in me. Whatever is heard or seen, internally or externally, is pervaded by Me. §
Sarvajñānottara Āgama 2.9-11 §
May God—who, in the mystery of His vision and power, transforms His white radiance into His many-colored creation, from whom all things come and into whom they all return—grant us the grace of pure vision. He is the sun, the moon and the stars. He is the fire, the waters and the wind. He is Brahmā, the creator of all, and Prajāpati, the Lord of creation. Thou this boy, and thou this maiden; Thou this man, and Thou this woman; Thou the God who appears in forms infinite. Thou the blue bird and Thou the green bird; Thou the cloud that conceals the lightning and Thou the seasons and the oceans. Beyond beginning, Thou are in Thy infinity, and all the worlds had their beginning in Thee. §
Kṛishṇa Yajur Veda, Śvetāśvatara Upanishad 4.1-4. UPM, 91§
The gross body with presence prominent, the subtle body that invisible takes shape and the causal body that by inference is—all these bodies disappear when merging in the Lord’s feet. §
Tirumantiram 2130. TM§
The Lord created the world, the dwelling place of man. How shall I sing His majesty? He is as mighty as Mount Meru, whence He holds sway over the three worlds; and He is the four paths of Śaivam here below. Those who tread the path of Śuddha Śaivam stand aloft, their hearts intent on Eternal Para; transcending worlds of pure and impure māyā, where pure intelligence consorts not with base ignorance and the lines that divide Real, Unreal and Real-Unreal are sharply discerned.§
Tirumantiram 1419-1240. TM§
The universe, animate and inanimate, is His body. The universe, animate and inanimate, is His play. The universe, animate and inanimate, is He. The whole universe, animate and inanimate, is a wonder.§
Natchintanai, “Who Can Know?” NT, 86§
O Transcendent One extending through both Earth and Heaven! Ever bright with glory! The King of Śivaloka! The Lord Śiva presiding at Tiruperunturai! I have no sustenance other than You.§
Tirumurai 8. TT, 159§
There is no baser folly than the infatuation that looks upon the ephemeral as if it were everlasting. §
Tirukural 331. WW§