Isavasya Upanishad for Beginners
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A Study of the Early Vedic Age in Ancient India
Journal of Arts and Culture ISSN: 0976-9862 & E-ISSN: 0976-9870, Volume 3, Issue 3, 2012, pp.-129-132. Available online at http://www.bioinfo.in/contents.php?id=53. A STUDY OF THE EARLY VEDIC AGE IN ANCIENT INDIA FASALE M.K.* Department of Histroy, Abasaheb Kakade Arts College, Bodhegaon, Shevgaon- 414 502, MS, India *Corresponding Author: Email- [email protected] Received: December 04, 2012; Accepted: December 20, 2012 Abstract- The Vedic period (or Vedic age) was a period in history during which the Vedas, the oldest scriptures of Hinduism, were composed. The time span of the period is uncertain. Philological and linguistic evidence indicates that the Rigveda, the oldest of the Vedas, was com- posed roughly between 1700 and 1100 BCE, also referred to as the early Vedic period. The end of the period is commonly estimated to have occurred about 500 BCE, and 150 BCE has been suggested as a terminus ante quem for all Vedic Sanskrit literature. Transmission of texts in the Vedic period was by oral tradition alone, and a literary tradition set in only in post-Vedic times. Despite the difficulties in dating the period, the Vedas can safely be assumed to be several thousands of years old. The associated culture, sometimes referred to as Vedic civilization, was probably centred early on in the northern and northwestern parts of the Indian subcontinent, but has now spread and constitutes the basis of contemporary Indian culture. After the end of the Vedic period, the Mahajanapadas period in turn gave way to the Maurya Empire (from ca. -
An Understanding of Maya: the Philosophies of Sankara, Ramanuja and Madhva
An understanding of Maya: The philosophies of Sankara, Ramanuja and Madhva Department of Religion studies Theology University of Pretoria By: John Whitehead 12083802 Supervisor: Dr M Sukdaven 2019 Declaration Declaration of Plagiarism 1. I understand what plagiarism means and I am aware of the university’s policy in this regard. 2. I declare that this Dissertation is my own work. 3. I did not make use of another student’s previous work and I submit this as my own words. 4. I did not allow anyone to copy this work with the intention of presenting it as their own work. I, John Derrick Whitehead hereby declare that the following Dissertation is my own work and that I duly recognized and listed all sources for this study. Date: 3 December 2019 Student number: u12083802 __________________________ 2 Foreword I started my MTh and was unsure of a topic to cover. I knew that Hinduism was the religion I was interested in. Dr. Sukdaven suggested that I embark on the study of the concept of Maya. Although this concept provided a challenge for me and my faith, I wish to thank Dr. Sukdaven for giving me the opportunity to cover such a deep philosophical concept in Hinduism. This concept Maya is deeper than one expects and has broaden and enlightened my mind. Even though this was a difficult theme to cover it did however, give me a clearer understanding of how the world is seen in Hinduism. 3 List of Abbreviations AD Anno Domini BC Before Christ BCE Before Common Era BS Brahmasutra Upanishad BSB Brahmasutra Upanishad with commentary of Sankara BU Brhadaranyaka Upanishad with commentary of Sankara CE Common Era EW Emperical World GB Gitabhasya of Shankara GK Gaudapada Karikas Rg Rig Veda SBH Sribhasya of Ramanuja Svet. -
Lecture 2: Vivekananda and Vedanta Philosophy the Meaning of “Vedanta”
Lecture 2: Vivekananda and Vedanta Philosophy The meaning of “vedanta” The word vedanta can be split into two: veda and anta and literally means “end of the Vedas”. Veda is derived from the root word vid which means “to know”. ‘Vedanta’ should be taken to mean the distilling of the philosophy of the Vedas and the Upanishads into its essential components. The Himalayan range of Upanishadic thought must be catalogued and classified so that we can comprehend it. Vivekananda’s view of Vedanta Just as the word ‘science’ does not refer to a specific subject, but rather to a method of understanding the physical world, Vivekananda views Vedanta as a method to understand both the internal world of the mind and consciousness and the external world of matter. Thus, Vedanta includes science and all forms of human creative endeavor that represent attempts to comprehend infinity in its manifold forms. Six systems of philosophy Nyaya, vaisesika, Samkhya, yoga, purva mimamsa and Vedanta. These translate as: logical realism, realistic pluralism, evolutionary dualism, disciplined meditation, preliminary interpretation of the Vedas, and synthesis of the Vedas, respectively. The systems correspond to the sutra period ranging from 200 CE to 600 CE. Early 19th century translations by European Indologists such as Max Muller had a Judeo- Christian coloring. The three schools of Vedanta Vedanta itself is divided into three schools: dvaita, visistadvaita, and advaita, corresponding to dualism, qualified dualism and non-dualism. The expansion of these schools belongs to the scholarly period: 600 CE to 1700 CE. The principal exponents of these schools were Shankara (advaita), Ramanuja (visistadvaita), and Madhva (dvaita). -
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. -
Brahman, Atman and Maya
Sanatana Dharma The Eternal Way of Life (Hinduism) Brahman, Atman and Maya The Hindu Way of Comprehending Reality and Life Brahman, Atman and Maya u These three terms are essential in understanding the Hindu view of reality. v Brahman—that which gives rise to maya v Atman—what each maya truly is v Maya—appearances of Brahman (all the phenomena in the cosmos) Early Vedic Deities u The Aryan people worship many deities through sacrificial rituals: v Agni—the god of fire v Indra—the god of thunder, a warrior god v Varuna—the god of cosmic order (rita) v Surya—the sun god v Ushas—the goddess of dawn v Rudra—the storm god v Yama—the first mortal to die and become the ruler of the afterworld The Meaning of Sacrificial Rituals u Why worship deities? u During the period of Upanishads, Hindus began to search for the deeper meaning of sacrificial rituals. u Hindus came to realize that presenting offerings to deities and asking favors in return are self-serving. u The focus gradually shifted to the offerings (the sacrificed). u The sacrificed symbolizes forgoing one’s well-being for the sake of the well- being of others. This understanding became the foundation of Hindu spirituality. In the old rites, the patron had passed the burden of death on to others. By accepting his invitation to the sacrificial banquet, the guests had to take responsibility for the death of the animal victim. In the new rite, the sacrificer made himself accountable for the death of the beast. -
The Upanishads Page
TThhee UUppaanniisshhaaddss Table of Content The Upanishads Page 1. Katha Upanishad 3 2. Isa Upanishad 20 3 Kena Upanishad 23 4. Mundaka Upanishad 28 5. Svetasvatara Upanishad 39 6. Prasna Upanishad 56 7. Mandukya Upanishad 67 8. Aitareya Upanishad 99 9. Brihadaranyaka Upanishad 105 10. Taittiriya Upanishad 203 11. Chhandogya Upanishad 218 Source: "The Upanishads - A New Translation" by Swami Nikhilananda in four volumes 2 Invocation Om. May Brahman protect us both! May Brahman bestow upon us both the fruit of Knowledge! May we both obtain the energy to acquire Knowledge! May what we both study reveal the Truth! May we cherish no ill feeling toward each other! Om. Peace! Peace! Peace! Katha Upanishad Part One Chapter I 1 Vajasravasa, desiring rewards, performed the Visvajit sacrifice, in which he gave away all his property. He had a son named Nachiketa. 2—3 When the gifts were being distributed, faith entered into the heart of Nachiketa, who was still a boy. He said to himself: Joyless, surely, are the worlds to which he goes who gives away cows no longer able to drink, to eat, to give milk, or to calve. 4 He said to his father: Father! To whom will you give me? He said this a second and a third time. Then his father replied: Unto death I will give you. 5 Among many I am the first; or among many I am the middlemost. But certainly I am never the last. What purpose of the King of Death will my father serve today by thus giving me away to him? 6 Nachiketa said: Look back and see how it was with those who came before us and observe how it is with those who are now with us. -
Vedic Brahmanism and Its Offshoots
Vedic Brahmanism and Its Offshoots Buddhism (Buddha) Followed by Hindūism (Kṛṣṇā) The religion of the Vedic period (also known as Vedism or Vedic Brahmanism or, in a context of Indian antiquity, simply Brahmanism[1]) is a historical predecessor of Hinduism.[2] Its liturgy is reflected in the Mantra portion of the four Vedas, which are compiled in Sanskrit. The religious practices centered on a clergy administering rites that often involved sacrifices. This mode of worship is largely unchanged today within Hinduism; however, only a small fraction of conservative Shrautins continue the tradition of oral recitation of hymns learned solely through the oral tradition. Texts dating to the Vedic period, composed in Vedic Sanskrit, are mainly the four Vedic Samhitas, but the Brahmanas, Aranyakas and some of the older Upanishads (Bṛhadāraṇyaka, Chāndogya, Jaiminiya Upanishad Brahmana) are also placed in this period. The Vedas record the liturgy connected with the rituals and sacrifices performed by the 16 or 17 shrauta priests and the purohitas. According to traditional views, the hymns of the Rigveda and other Vedic hymns were divinely revealed to the rishis, who were considered to be seers or "hearers" (shruti means "what is heard") of the Veda, rather than "authors". In addition the Vedas are said to be "apaurashaya", a Sanskrit word meaning uncreated by man and which further reveals their eternal non-changing status. The mode of worship was worship of the elements like fire and rivers, worship of heroic gods like Indra, chanting of hymns and performance of sacrifices. The priests performed the solemn rituals for the noblemen (Kshsatriya) and some wealthy Vaishyas. -
An Introduction to the Vedas
An introduction to Vedas By Swami Shantananda Puri Maharaj, Written during July to August, 2013 This document contains a brief introduction to the Vedas. A. Origin of Vedas and their expansion: Out of the four Vedas, namely, Rigveda, Yajurveda, Samaveda and Atharvaveda, the first three alone are used in practice and that is why those three Vedas are called the triad or trayee. Here again, as Hinduism was originally based on the performance of fire sacrifices, called yagas and yagnas, the mantras of Yajurveda were used for pouring oblations in the fire, Rigveda was used for praising the Lord / praising the Gods, in the form of prayers, and Samaveda was being sung to tunes. “YAJUSHA YAJETA, RICHA STOOYATE, SAMNA GAYATE”. Actually Samaveda may not be considered as an independent Veda as the major portion of the mantras was taken from the Rigveda and set to tunes. In fact, people who wanted to study Samaveda, had to study music for about 2-3 years, and only then were they allowed to recite the Vedas. The Samaveda contains the mantras for white magic also. The Atharvaveda contains amongst various subjects, some mantras for black magic in the form of certain kriyas / rituals for getting our enemies killed, invoking serious ailments in their body, etc. In the Ekagni Kanda, which is a part of one of the Vedas, certain mantras have been given. These mantras are for different situations. For example, if a reliable servant or cook has given a notice that he wants to go home or the servant leaves for home on leave and later An introduction to Vedas communicates that he does not want to return to the job, by chanting some of the specific mantras, the servant himself will come forward, express his change of mind and rejoin. -
About Yajna, Yaga & Homa
Mahabharata Series About Yajna, Yaga & Homa Compiled by: G H Visweswara PREFACE I have extracted these contents from my other comprehensive & unique work on Mahabharata called Mahabharata-Spectroscope. (See http://www.ghvisweswara.com/mahabharata-2/mahabharata-spectroscope-a-unique- resource/). Whereas the material in that was included in the order in which it appears in the original epic, in this compilation I have grouped them by meaningful Topics & Sub- topics thus making it much more useful to the student/scholar of this subject. This is a brief compilation of the contents appearing in the great epic Mahabharata on the topics of Yajna, Yaga & Homa. The compilation is not exhaustive in the sense that every para appearing in the great epic is not included here for the sake of limiting the size of this document. Some of the topics like japa-yajna have already been compiled in another document called Japa-Dhayana-Pranayama. But still most of the key or representative passages have been compiled here. The contents are from Mahabharata excluding Bhagavad Gita. I hope the readers will find the document of some use in their study on these topics. Please see http://www.ghvisweswara.com/mahabharata-2 for my other topic based compilations based on Mahabharata. G H Visweswara [email protected] www.ghvisweswara.com March 2017 About Yajna, Yaga & Homa in Mahabharata: G H Visweswara Page 1 Table of Contents About Yajna, Yaga & Homa in Mahabharata .......................................................................................... 4 Eligibility, -
The Kanva and Madhyandina Recensions of the Isha Upanishad
The Kanva and Madhyandina Recensions of the Isha Upanishad: Exegetical Notes and Translations VIKRAMAN BALAJI n this series of articles, we will be guided by the following O Pushan, O Sole Rishi, O Yama, O Surya, O power of Prajapati, mar- general principle: the deeper one comprehends the Veda, the more one unravels the mysteries in the Upanishads. Our primary blessed form, that in you I behold and experience. Yonder Purusha there I sources of inspiration are the writings of Sri Aurobindo [1,2] and my-Self am He! (Compare [2]) I [4] Ananda Coomaraswamy . In this article, we take several verses from the Isha Upanishad as an illustration of this general principle. In his brief lecture[10] on the Isha Upanishad, Swami Vivekananda gives an interpretative rendering of these verses as “Thou sun, THE CONTEXT OF THE ISHA UPANISHAD IN THE who hast covered the Truth with thy golden disc, do thou remove YAJURVEDA AND ITS IMPLICATIONS the veil, so that I may see the Truth that is within thee. I have The Isha Upanishad is the last chapter (Chapter 40) of the Shukla known the Truth that is within thee, I have known what is the real Yajurveda and derives its name from the first word of this last meaning of thy rays and thy glory and have seen That which shines chapter. We read in the Srimad Bhagavata that the Shukla Yajurveda in thee; the Truth in thee I see, and That which is within thee is was revealed to Vajasaneya Yajnavalkya by Aditya, so it would be within me, and I am that.” reasonable to take Yajnavalkya to be the “author” of this work. -
Concept of Salvation in Hinduism
HINDUISM AND CONCEPT OF SALVATION {With special reference to The Bhagavad Gita} Tahira Basharat∗ The concept of salvation is present in almost all religions in its own distinct way. The primary purpose of all religions is to provide salvation to their followers and the existence of many different religions indicates that there is a great variety of opinion about what constitutes salvation and the means of achieving it. The term salvation can be meaningfully used in connection with so many religions, however, shows that it distinguishes a notion common to men and women of a wide range of cultural traditions. The monotheistic religions state that barrier between human and God is a sin. The monotheistic religions define salvation as entering a state of eternal communion with God, which means that personhood will not be abolished but perfected. However, they differ greatly on the way one can be saved and on the role Jesus Christ has in it. According to Judaism and Islam, salvation is attained by performing good deeds and following the moral law. According to Christianity this is not enough and the role of Jesus Christ as Savior is essential. Other Eastern religions, such as Buddhism and Taoism, take salvation as an illumination, meaning the discovery of and conformity of oneself with an eternal law that governs existence. Dualistic religions, which state that two opposed forces of good and evil rule our world, see salvation as a return to an initial angelic state, from which humans have fallen into a physical body. Salvation, for the Hindu, can be achieved in one of three ways: the way of works, the way of knowledge, or the way of devotion. -
Isha Upanishad
Sri Aurobindo Isha Upanishad THE UPANISHADS BOOK I P ART ONE TRANSLATION AND COMMENTARY PUB- LISHED BY SRI AUROBINDO Isha Upanishad 1 ÈÙÀ vÀsyamidaÌ sarvaÌ yat kiÜca jagatyÀÌ jagat, tena tyaktena bhuñjÈthÀ mÀ gÐdhaÕ kasya sviddhanam. All this is for habitation1 by the Lord, whatsoever is individual universe of movement in the universal motion. By that renounced thou shouldst enjoy; lust not after any man's possession. 2 kÓrvanneveha karmÀÍi jijÈviØecchataÌ samÀÕ, evaÌ tvayi nÀnyatheto'sti na karma lipyate nare. Doing verily2 works in this world one should wish to live a hun- dred years. Thus it is in thee and not otherwise than this; action cleaves not to a man.3 1 There are three possible senses of vÀsyam, “to be clothed”, “to be worn as garment” and “to be inhabited”. The first is the ordinarily accepted meaning. Shankara explains it in this significance, that we must lose the sense of this unreal objective universe in the sole perception of the pure Brahman. So explained the first line becomes a contradiction of the whole thought of the Upanishad which teaches the reconciliation, by the perception of essential Unity, of the apparently incompatible opposites, God and the World, Renunciation and Enjoyment, Action and internal Freedom, the One and the Many, Being and its Becomings, the pas- sive divine Impersonality and the active divine Personality, the Knowledge and the Ignorance, the Becoming and the Not-Becoming, Life on earth and beyond and the supreme Immortality. The image is of the world either as a garment or as a dwell- ing-place for the informing and governing Spirit.