The Upanishads
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The Mahabharata
^«/4 •m ^1 m^m^ The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924071123131 ) THE MAHABHARATA OF KlUSHNA-DWAIPAYANA VTASA TRANSLATED INTO ENGLISH PROSE. Published and distributed, chiefly gratis, BY PROTSP CHANDRA EOY. BHISHMA PARVA. CALCUTTA i BHiRATA PRESS. No, 1, Raja Gooroo Dass' Stbeet, Beadon Square, 1887. ( The righi of trmsMm is resem^. NOTICE. Having completed the Udyoga Parva I enter the Bhishma. The preparations being completed, the battle must begin. But how dan- gerous is the prospect ahead ? How many of those that were counted on the eve of the terrible conflict lived to see the overthrow of the great Knru captain ? To a KsJtatriya warrior, however, the fiercest in- cidents of battle, instead of being appalling, served only as tests of bravery that opened Heaven's gates to him. It was this belief that supported the most insignificant of combatants fighting on foot when they rushed against Bhishma, presenting their breasts to the celestial weapons shot by him, like insects rushing on a blazing fire. I am not a Kshatriya. The prespect of battle, therefore, cannot be unappalling or welcome to me. On the other hand, I frankly own that it is appall- ing. If I receive support, that support may encourage me. I am no Garuda that I would spurn the strength of number* when battling against difficulties. I am no Arjuna conscious of superhuman energy and aided by Kecava himself so that I may eHcounter any odds. -
The Upanishads, Vol I
The Upanishads, Vol I Translated by F. Max Müller The Upanishads, Vol I Table of Contents The Upanishads, Vol I........................................................................................................................................1 Translated by F. Max Müller...................................................................................................................1 PREFACE................................................................................................................................................7 PROGRAM OF A TRANSLATION...............................................................................................................19 THE SACRED BOOKS OF THE EAST........................................................................................................20 TRANSLITERATION OF ORIENTAL ALPHABETS,..............................................................................25 INTRODUCTION.................................................................................................................................26 POSITION OF THE UPANISHADS IN VEDIC LITERATURE.......................................................30 DIFFERENT CLASSES OF UPANISHADS.......................................................................................31 CRITICAL TREATMENT OF THE TEXT OF THE UPANISHADS................................................33 MEANING OF THE WORD UPANISHAD........................................................................................38 WORKS ON THE UPANISHADS....................................................................................................................41 -
108 Upanishads
108 Upanishads From the Rigveda 36 Dakshinamurti Upanishad From the Atharvaveda 1 Aitareya Upanishad 37 Dhyana-Bindu Upanishad 78 Annapurna Upanishad 2 Aksha-Malika Upanishad - 38 Ekakshara Upanishad 79 Atharvasikha Upanishad about rosary beads 39 Garbha Upanishad 80 Atharvasiras Upanishad 3 Atma-Bodha Upanishad 40 Kaivalya Upanishad 81 Atma Upanishad 4 Bahvricha Upanishad 41 Kalagni-Rudra Upanishad 82 Bhasma-Jabala Upanishad 5 Kaushitaki-Brahmana 42 Kali-Santarana Upanishad 83 Bhavana Upanishad Upanishad 43 Katha Upanishad 84 Brihad-Jabala Upanishad 6 Mudgala Upanishad 44 Katharudra Upanishad 85 Dattatreya Upanishad 7 Nada-Bindu Upanishad 45 Kshurika Upanishad 86 Devi Upanishad 8 Nirvana Upanishad 46 Maha-Narayana (or) Yajniki 87 Ganapati Upanishad 9 Saubhagya-Lakshmi Upanishad Upanishad 88 Garuda Upanishad 10 Tripura Upanishad 47 Pancha-Brahma Upanishad 48 Pranagnihotra Upanishad 89 Gopala-Tapaniya Upanishad From the Shuklapaksha 49 Rudra-Hridaya Upanishad 90 Hayagriva Upanishad Yajurveda 50 Sarasvati-Rahasya Upanishad 91 Krishna Upanishad 51 Sariraka Upanishad 92 Maha-Vakya Upanishad 11 Adhyatma Upanishad 52 Sarva-Sara Upanishad 93 Mandukya Upanishad 12 Advaya-Taraka Upanishad 53 Skanda Upanishad 94 Mundaka Upanishad 13 Bhikshuka Upanishad 54 Suka-Rahasya Upanishad 95 Narada-Parivrajaka 14 Brihadaranyaka Upanishad 55 Svetasvatara Upanishad Upanishad 15 Hamsa Upanishad 56 Taittiriya Upanishad 96 Nrisimha-Tapaniya 16 Isavasya Upanishad 57 Tejo-Bindu Upanishad Upanishad 17 Jabala Upanishad 58 Varaha Upanishad 97 Para-Brahma Upanishad -
The Mahabharata of Krishna-Dwaipayana Vyasa SALYA
The Mahabharata of Krishna-Dwaipayana Vyasa SALYA PARVA translated by Kesari Mohan Ganguli In parentheses Publications Sanskrit Series Cambridge, Ontario 2002 Salya Parva Section I Om! Having bowed down unto Narayana and Nara, the most exalted of male beings, and the goddess Saraswati, must the word Jaya be uttered. Janamejaya said, “After Karna had thus been slain in battle by Savyasachin, what did the small (unslaughtered) remnant of the Kauravas do, O regenerate one? Beholding the army of the Pandavas swelling with might and energy, what behaviour did the Kuru prince Suyodhana adopt towards the Pandavas, thinking it suitable to the hour? I desire to hear all this. Tell me, O foremost of regenerate ones, I am never satiated with listening to the grand feats of my ancestors.” Vaisampayana said, “After the fall of Karna, O king, Dhritarashtra’s son Suyodhana was plunged deep into an ocean of grief and saw despair on every side. Indulging in incessant lamentations, saying, ‘Alas, oh Karna! Alas, oh Karna!’ he proceeded with great difficulty to his camp, accompanied by the unslaughtered remnant of the kings on his side. Thinking of the slaughter of the Suta’s son, he could not obtain peace of mind, though comforted by those kings with excellent reasons inculcated by the scriptures. Regarding destiny and necessity to be all- powerful, the Kuru king firmly resolved on battle. Having duly made Salya the generalissimo of his forces, that bull among kings, O monarch, proceeded for battle, accompanied by that unslaughtered remnant of his forces. Then, O chief of Bharata’s race, a terrible battle took place between the troops of the Kurus and those of the Pandavas, resembling that between the gods and the Asuras. -
Interpreting the UPANISHADS
Interpreting the UPANISHADS ANANDA WOOD Modified version 2003 Copyright 1996 by Ananda Wood Published by: Ananda Wood 1A Ashoka 3 Naylor Road Pune 411 001 India Phone (020) 612 0737 Email [email protected] Contents Preface . v ‘This’ and ‘that’ . 1 Consciousness . 6 Consciousness and perception . 11 Creation Underlying reality . 21 Cosmology and experience . 23 Creation from self . 26 The seed of creation . 27 Light from the seed . 29 The basis of experience . 30 Creation through personality . 35 Waking from deep sleep . 48 The creation of appearances . 51 Change and continuity Movement . 59 The continuing background . 60 Objective and subjective . 67 Unchanging self . 68 Continuity . 75 Life Energy . 81 Expression . 82 Learning . 84 The living principle . 89 The impersonal basis of personality ‘Human-ness’ . 93 Universal and individual . 96 Inner light . 103 Underlying consciousness . 104 The unborn source . 108 The unmoved mover . 112 One’s own self . 116 The ‘I’-principle . 117 iv Contents Self Turning back in . 119 Unbodied light . 120 The self in everyone . 135 The rider in a chariot . 138 The enjoyer and the witness . 141 Cleansing the ego . 144 Detachment and non-duality . 146 Happiness Value . 152 Outward desire . 153 Kinds of happiness . 154 One common goal . 158 Love . 160 Desire’s end . 162 Freedom . 163 The ground of all reality . 166 Non-duality . 167 The three states . 169 The divine presence God and self . 176 The rule of light . 181 Teacher and disciple Seeking truth . 195 Not found by speech . 196 Learning from a teacher . 197 Coming home . 198 Scheme of transliteration . 201 List of translated passages . -
The Upanishads: an Introduction
The Upanishads – An introduction What are they? 1 When were the Upanishads composed? 4 Who were the authors? 7 Where were the Upanishads taught? 11 How were the Upanishads learned? 14 What are the Upanishads for? 17 What are they? The Upanishads are ancient texts, which record the foundation of Hindu thought. They are the final part of the Vedas, the part that is concerned with pure knowledge. The word ‘veda’ means ‘knowledge’; and the Up- anishads are sometimes described as ‘vedanta’, which means the ‘culmi- nation of knowledge’. The Vedas start out as mythical and ritual texts. They tell stories about various gods; and they prescribe rituals for making use of the gods’ di- vine powers, to attain prosperity and other objectives in the world. But, at the end of the Vedas, the Upanishads leave all cosmology and all applied knowledge behind. It is not their basic concern to describe the world, nor to achieve the various objects that people desire. Their basic concern is philosophical. In a very brief and uncompromising way, they ask questions about knowledge itself. They are not satisfied with all the descriptions and the pictures that we build on top of our knowledge. Beneath this show of pictures and descriptions, they want to find out just what we really know. And they go on to ask what happiness is; beneath all the desired objects through which we pursue happiness, or run away from it. Unfortunately, such philosophical questioning is often thought to be very complicated and unfamiliar. It is thought to take one far away from ordinary life, through a highly technical and convoluted process of learn- ing, into mystifying conclusions that can only be understood in high- flown and rarefied states of experience. -
Satya Studio
Satya Studio http://www.satyasattva.com/ Enneagram of Personality Workshop and Classes Satya Sattva is a Mind & Body wellness center, spiritual and esoteric study group, and a school of thought. We provide classes and workshops in modern & traditional Yoga, Meditation, Qigong and Tai Chi, and Eastern philosophy. Dr. Adina Riposan-Taylor Dr. Adina Riposan-Taylor (Saraswati Devi) is the founder of Satya Sattva Saraswati Devi studio and study group. Adina is life-time committed to self-development practice and study, such as Yoga and Meditation, Qigong and Tai Chi, George I. Gurdjieff was an philosophy and contemplative comparative studies in Buddhism, influential spiritual teacher Hinduism, Shivaism, Sufism, Taoism, and Christianity, as well as self- of the early to mid-20th inQuiry and Transpersonal Psychology. century who believed that most human beings lived Adina studied the Enneagram of Personality system for two years and their lives in a state of she was part of an Enneagram study group for over five years. She has hypnotic "waking sleep", further chosen the Enneagram self-development practice as one of but that it was possible the main reflection and self-awareness disciplines in her psychological to transcend to a higher and spiritual paths towards enlightenment. state of consciousness, and to achieve full human Adina has practiced Meditation for 22 years and Yoga for 15 years, in potential. He taught the several countries in Europe, as well as in the USA. Her experience Enneagram aiming to bring covers a wide variety of yoga branches and styles, such as Hatha Yoga, self-awareness in people's Kriya Yoga, Kundalini Yoga, Jnana Yoga, Raja Yoga, Tantra Yoga, daily lives and humanity's Vinyasa and Ashtanga Yoga. -
South-Indian Images of Gods and Goddesses
ASIA II MB- • ! 00/ CORNELL UNIVERSITY* LIBRARY Date Due >Sf{JviVre > -&h—2 RftPP )9 -Af v^r- tjy J A j£ **'lr *7 i !! in ^_ fc-£r Pg&diJBii'* Cornell University Library NB 1001.K92 South-indian images of gods and goddesse 3 1924 022 943 447 AGENTS FOR THE SALE OF MADRAS GOVERNMENT PUBLICATIONS. IN INDIA. A. G. Barraud & Co. (Late A. J. Combridge & Co.)> Madras. R. Cambrav & Co., Calcutta. E. M. Gopalakrishna Kone, Pudumantapam, Madura. Higginbothams (Ltd.), Mount Road, Madras. V. Kalyanarama Iyer & Co., Esplanade, Madras. G. C. Loganatham Brothers, Madras. S. Murthv & Co., Madras. G. A. Natesan & Co., Madras. The Superintendent, Nazair Kanun Hind Press, Allahabad. P. R. Rama Iyer & Co., Madras. D. B. Taraporevala Sons & Co., Bombay. Thacker & Co. (Ltd.), Bombay. Thacker, Spink & Co., Calcutta. S. Vas & Co., Madras. S.P.C.K. Press, Madras. IN THE UNITED KINGDOM. B. H. Blackwell, 50 and 51, Broad Street, Oxford. Constable & Co., 10, Orange Street, Leicester Square, London, W.C. Deighton, Bell & Co. (Ltd.), Cambridge. \ T. Fisher Unwin (Ltd.), j, Adelphi Terrace, London, W.C. Grindlay & Co., 54, Parliament Street, London, S.W. Kegan Paul, Trench, Trubner & Co. (Ltd.), 68—74, iCarter Lane, London, E.C. and 25, Museum Street, London, W.C. Henry S. King & Co., 65, Cornhill, London, E.C. X P. S. King & Son, 2 and 4, Great Smith Street, Westminster, London, S.W.- Luzac & Co., 46, Great Russell Street, London, W.C. B. Quaritch, 11, Grafton Street, New Bond Street, London, W. W. Thacker & Co.^f*Cre<d Lane, London, E.O? *' Oliver and Boyd, Tweeddale Court, Edinburgh. -
Upanishad Vahinis
Upanishad Vahini Stream of The Upanishads SATHYA SAI BABA Contents Upanishad Vahini 7 DEAR READER! 8 Preface for this Edition 9 Chapter I. The Upanishads 10 Study the Upanishads for higher spiritual wisdom 10 Develop purity of consciousness, moral awareness, and spiritual discrimination 11 Upanishads are the whisperings of God 11 God is the prophet of the universal spirituality of the Upanishads 13 Chapter II. Isavasya Upanishad 14 The spread of the Vedic wisdom 14 Renunciation is the pathway to liberation 14 Work without the desire for its fruits 15 See the Supreme Self in all beings and all beings in the Self 15 Renunciation leads to self-realization 16 To escape the cycle of birth-death, contemplate on Cosmic Divinity 16 Chapter III. Katha Upanishad 17 Nachiketas seeks everlasting Self-knowledge 17 Yama teaches Nachiketas the Atmic wisdom 18 The highest truth can be realised by all 18 The Atma is beyond the senses 18 Cut the tree of worldly illusion 19 The secret: learn and practise the singular Omkara 20 Chapter IV. Mundaka Upanishad 21 The transcendent and immanent aspects of Supreme Reality 21 Brahman is both the material and the instrumental cause of the world 21 Perform individual duties as well as public service activities 22 Om is the arrow and Brahman the target 22 Brahman is beyond rituals or asceticism 23 Chapter V. Mandukya Upanishad 24 The waking, dream, and sleep states are appearances imposed on the Atma 24 Transcend the mind and senses: Thuriya 24 AUM is the symbol of the Supreme Atmic Principle 24 Brahman is the cause of all causes, never an effect 25 Non-dualism is the Highest Truth 25 Attain the no-mind state with non-attachment and discrimination 26 Transcend all agitations and attachments 26 Cause-effect nexus is delusory ignorance 26 Transcend pulsating consciousness, which is the cause of creation 27 Chapter VI. -
Hinduism and Hindu Philosophy
Essays on Indian Philosophy UNIVE'aSITY OF HAWAII Uf,FU:{ Essays on Indian Philosophy SHRI KRISHNA SAKSENA UNIVERSITY OF HAWAII PRESS HONOLULU 1970 Library of Congress Catalog Card Number 78·114209 Standard Book Number 87022-726-2 Copyright © 1970 by University of Hawaii Press All Rights Reserved Printed in the United States of America Contents The Story of Indian Philosophy 3 Basic Tenets of Indian Philosophy 18 Testimony in Indian Philosophy 24 Hinduism 37 Hinduism and Hindu Philosophy 51 The Jain Religion 54 Some Riddles in the Behavior of Gods and Sages in the Epics and the Puranas 64 Autobiography of a Yogi 71 Jainism 73 Svapramanatva and Svapraka!;>atva: An Inconsistency in Kumarila's Philosophy 77 The Nature of Buddhi according to Sankhya-Yoga 82 The Individual in Social Thought and Practice in India 88 Professor Zaehner and the Comparison of Religions 102 A Comparison between the Eastern and Western Portraits of Man in Our Time 117 Acknowledgments The author wishes to make the following acknowledgments for permission to reprint previously published essays: "The Story of Indian Philosophy," in A History of Philosophical Systems. edited by Vergilius Ferm. New York:The Philosophical Library, 1950. "Basic Tenets of Indian Philosophy," previously published as "Are There Any Basic Tenets of Indian Philosophy?" in The Philosophical Quarterly. "Testimony in Indian Philosophy," previously published as "Authority in Indian Philosophy," in Ph ilosophyEast and West. vo!.l,no. 3 (October 1951). "Hinduism," in Studium Generale. no. 10 (1962). "The Jain Religion," previously published as "Jainism," in Religion in the Twentieth Century. edited by Vergilius Ferm. -
Yajur Veda to Vaisampayana, the Sama Veda to Jaimini and the Atharva Veda to Sumantu
Introduction to Vedic Knowledge second volume: The Four Original Vedas Samhitas, Brahmanas, Aranyakas and Upanishads by Parama Karuna Devi Copyright © 2012 Parama Karuna Devi All rights reserved. ISBN-10: 1482598299 ISBN-13: 978-1482598292 published by Jagannatha Vallabha Research Center PAVAN House, Siddha Mahavira patana, Puri 752002 Orissa Web presence: http://www.jagannathavallabha.com http://www.facebook.com/ParamaKarunaDevi http://jagannathavallabhavedicresearch.wordpress.com/ When, How and by Whom the Vedas Were Written In the previous chapters we have seen how Vedic knowledge has been perceived in the West and in India in the past centuries, and which misconceptions have developed because of the superimposition of various influences and motivations. We have also seen how Vedic knowledge transcends time and applies to reality itself, and how at each age it is again presented in the modalities and in the dimensions required to cater for the needs of the people of that age. Therefore when we speak of Vedic scriptures we refer not only to the original manuscripts that bear witness to the great antiquity of Hinduism in this age, but also to the previous versions of which we do not have copies, and also to the later texts compiled by self-realized souls that explain the original knowledge in harmony with the same eternal conclusions. For example in the case of the Puranas ("ancient stories") we see that the original version is presented and elaborated by a series of realized teachers. In the Bhagavata purana the two most prominent speakers are Sukadeva and Suta; Suta had received the knowledge of this Purana from Sukadeva when Sukadeva was speaking to King Parikshit and the Parama Karuna Devi other great sages assembled on the bank of the Ganges, and later he transmitted it to Saunaka and the other sages assembled at Naimisharanya. -
Importance of Sattva and Sattvavjaya Chikitsa in Covid-19
wjpmr, 2021,7(5), 193-196 SJIF Impact Factor: 5.922 Review Article Shirwat et al. WORLD JOURNAL OF PHARMACEUTICAL World Journal of Pharmaceutical and Medical Research AND MEDICAL RESEARCH ISSN 2455-3301 www.wjpmr.com Wjpmr IMPORTANCE OF SATTVA AND SATTVAVJAYA CHIKITSA IN COVID-19 Dr. D. J. Amale1, Dr. Akshay D. Shirwat2 and Dr. Hemant Panchade3 1HOD and Professor Rognidan Dept CSMSS Ayurveda College Aurangabad. 2PG Scholar Rognidan Dept CSMSS Ayurveda College Aurangabad. 3Asso. Professor, CSMSS Ayurveda College Aurangabad. *Corresponding Author: Dr. Akshay D. Shirwat PG Scholar Rognidan Dept CSMSS Ayurveda College Aurangabad. Article Received on 15/03/2021 Article Revised on 04/04/2021 Article Accepted on 25/04/2021 ABSTRACT Sattva is one of the three attributes of (Aayu) human existence. Sharir, Indriya, Attma these are other. Swastha (health) is depend upon the proper functioning of these attributes. Sattva is entity, which establishes contact between Indriyas and their Aarthas (object). Sattva Bala is provides adequate status of person which is part of the essential treatment. Sattva is described as immunity in Ayurveda. Psychic as well as physical health is important in treatment of disease, Psychic health is depending upon Sattva, for improvement of Sattva in patient Sattvajaya Chikitsa is described. Hence there is a need to assemble Available reference of Sattva and Sattvavajaya Chikitsa to analyse the clinical use of Sattva, Sattva Parikshan and Sattvavjaya Chikitsa. This is the purpose of this paper. KEYWORDS: Sattva, Sattva Parikshan