DOCSLIB.ORG

The Upanishads, Vol. 2

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Upanishads, Vol. 2 The Upanishads, Vol. 2 Translated by F. Max Müller The Upanishads, Vol. 2 Table of Contents The Upanishads, Vol. 2.............................................................................................................................................1 Translated by F. Max Müller.........................................................................................................................2 INTRODUCTION.........................................................................................................................................5 I. THE KATHA−UPANISHAD..................................................................................................................11 II. THE MUNDAKA−UPANISHAD..........................................................................................................14 III. THE TAITTIRÎYAKA−UPANISHAD.................................................................................................15 IV. THE BRIHADARANYAKA−UPANISHAD.......................................................................................17 V. THE SVETASVATARA−UPANISHAD...............................................................................................18 VI. PRASÑA−UPANISHAD......................................................................................................................24 VII. MAITRÂYANA−BRÂHMANA−UPANISHAD................................................................................25 KATHA−UPANISHAD...........................................................................................................................................31 FIRST ADHYAYA......................................................................................................................................32 FIRST VALLI..............................................................................................................................................33 SECOND VALLI.........................................................................................................................................35 THIRD VALLI............................................................................................................................................37 SECOND ADHYAYA..............................................................................................................................................38 FOURTH VALLI.........................................................................................................................................39 FIFTH VALLI..............................................................................................................................................40 SIXTH VALLI.............................................................................................................................................41 MUNDAKA−UPANISHAD.....................................................................................................................................42 FIRST MUNDAKA..................................................................................................................................................43 FIRST KHANDA........................................................................................................................................44 SECOND KHANDA...................................................................................................................................45 SECOND MUNDAKA.............................................................................................................................................46 FIRST KHANDA........................................................................................................................................47 SECOND KHANDA...................................................................................................................................48 THIRD MUNDAKA.................................................................................................................................................49 FIRST KHANDA........................................................................................................................................50 SECOND KHANDA...................................................................................................................................51 TAITTIRIYAKA−UPANISHAD.............................................................................................................................52 FIRST VALLI,..........................................................................................................................................................53 FIRST ANUVAKA......................................................................................................................................54 SECOND ANUVAKA................................................................................................................................55 THIRD ANUVAKA....................................................................................................................................56 FOURTH ANUVAKA................................................................................................................................57 FIFTH ANUVAKA.....................................................................................................................................58 SIXTH ANUVAKA.....................................................................................................................................59 SEVENTH ANUVAKA..............................................................................................................................60 EIGHTH ANUVAKA..................................................................................................................................61 NINTH ANUVAKA....................................................................................................................................62 TENTH ANUVUKA...................................................................................................................................63 ELEVENTH ANUVAKA............................................................................................................................64 TWELFTH ANUVAKA..............................................................................................................................65 SECOND VALLI,.....................................................................................................................................................66 FIRST ANUVAKA......................................................................................................................................67 SECOND ANUVAKA................................................................................................................................68 THIRD ANUVAKA....................................................................................................................................69 FOURTH ANUVAKA................................................................................................................................70 i The Upanishads, Vol. 2 Table of Contents The Upanishads, Vol. 2 FIFTH ANUVAKA.....................................................................................................................................71 SIXTH ANUVAKA.....................................................................................................................................72 SEVENTH ANUVAKA..............................................................................................................................73 EIGHTH ANUVAKA..................................................................................................................................74 NINTH ANUVIKA......................................................................................................................................75 THIRD VALLI..........................................................................................................................................................76 FIRST ANUVAKA......................................................................................................................................77 SECOND ANUVAKA................................................................................................................................78 THIRD ANUVIKA......................................................................................................................................79 FOURTH ANUVAKA................................................................................................................................80 FIFTH ANUVAKA.....................................................................................................................................81 SIXTH ANUVAKA.....................................................................................................................................82 SEVENTH ANUVAKA..............................................................................................................................83 EIGHTH ANUVAKA..................................................................................................................................84 NINTH ANUVAKA....................................................................................................................................85 TENTH ANUVAKA...................................................................................................................................86
Load more

Recommended publications
  • 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.
    [Show full text]
  • ADVAITA-SAADHANAA (Kanchi Maha-Swamigal's Discourses)
    ADVAITA-SAADHANAA (Kanchi Maha-Swamigal’s Discourses) Acknowledgement of Source Material: Ra. Ganapthy’s ‘Deivathin Kural’ (Vol.6) in Tamil published by Vanathi Publishers, 4th edn. 1998 URL of Tamil Original: http://www.kamakoti.org/tamil/dk6-74.htm to http://www.kamakoti.org/tamil/dk6-141.htm English rendering : V. Krishnamurthy 2006 CONTENTS 1. Essence of the philosophical schools......................................................................... 1 2. Advaita is different from all these. ............................................................................. 2 3. Appears to be easy – but really, difficult .................................................................... 3 4. Moksha is by Grace of God ....................................................................................... 5 5. Takes time but effort has to be started........................................................................ 7 8. ShraddhA (Faith) Necessary..................................................................................... 12 9. Eligibility for Aatma-SAdhanA................................................................................ 14 10. Apex of Saadhanaa is only for the sannyAsi !........................................................ 17 11. Why then tell others,what is suitable only for Sannyaasis?.................................... 21 12. Two different paths for two different aspirants ...................................................... 21 13. Reason for telling every one ..................................................................................
    [Show full text]
  • 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.
    [Show full text]
  • Bhakti and Sraddha
    (8) Journal of Indian and Buddhist Studies Vol. 41, No. 1, December 1992 Bhakti and Sraddha Norio SEKIDO As Mahayana Buddhism developed, the concept of God, Buddha as God begin to take place. The tradition of worship gradually increased. One critic says that after the demise of Buddha, slowly and slowly his image was adorned by his followers. The major and minor disciples accepted him as the supreme God). Thus devotion or bhakti emerged in Mahayana Buddhism. He was called Amitabha Buddha.2) Vasubandhu prescribed five methods of worship like the Hindu concept of devotion. The repetition of the name of Buddha has been conceived to be essential for the realisation of freedom from suffering in many sects of Mahayana Buddhism. Fa-hien then reached Pataliputra, where he came across a distinguished Brahmana called Radhasvami, who. was a Buddhist by faith. He had clear discernment and deep knowledge. He taught Mahayana doctrines to Fa-hien. He was revered by the king of the country. He was instrumental in popularising Buddhism. Sramanas from other countries came to comprehend the Truth. By the side of the ASoka stupa, there was a Mahayana monastery, grand and beautiful, there was also a Hinayana monastery. The two together had about 600 to 700 monks. Here was another teacher known as Manjusri, who was proficient like Radhasvami. To him flocked Maha- yana students from all countries. Modern scholars of the Bhagavad-Gita have almost unf ormly translated the word Sraddha with the English word faith' or the German word Glaube. In view of the near unanimity of preference for the word faith in translating the word Sraddha, one is apt to think that the word adequately conveys the significance of the original.3 As in Bhakti in Hinduism, the company of sutra is very helpful for the -533- Bhakti and Sraddha (N.
    [Show full text]
  • An Introduction to Sanskrit Chanda
    [VOLUME 5 I ISSUE 3 I JULY – SEPT 2018] e ISSN 2348 –1269, Print ISSN 2349-5138 http://ijrar.com/ Cosmos Impact Factor 4.236 An Introduction to Sanskrit Chanda MITHUN HOWLADAR Ph. D Scholar, Department of Sanskrit, Sidho-Kanho-Birsha University, Purulia, West Bengal Received: May 22, 2018 Accepted: July 11, 2018 ABSTRACT We can generally say, any composition which has a musical sound, is called chanda. Chanda has been one of the Vedāṅgas since Vedic period. Vedic verses are composed in several chandas. The number of Vedic chandas is 21, out of which 7 are mainly used. Earliest poetic composition in public language (laukika Sanskrit) started from Valmiki, later it became a fashion and then a discipline for composition (kāvya). But here has been a difference in Vedic and laukika chandas. Where Vedic chnadas are identified by the number of syllables (varṇa or akṣara) in a line of verse or whole verse and the number of lines in the verse, laukika chanda is identified by the order of the laghu-guru syllables. The number of the laukika chandas is not yet finally defined but many texts have been composed describing the different number of chandas. Each chanda of laukika Sanskrit (post Vedic Sanskrit) consists of four pādas or caraṇas, that is, the fourth part of the chanda. Keywords: Chanda, Vedāṅgas, Chandaśāstra, pāda, Chandomañjarī. Introduction: Veda, the oldest literature in the world, is also called Chandas because the Vedic mantras (compositions) are all metric compositions (Chandobaddha). All the four Saṁhitās (with some exceptions in Yajurveda and Atharvaveda) are of this nature.
    [Show full text]
  • Upanishad Vahinis
    Glossary This glossary contains Sanskrit words, people, places, and literature that appear in Upanishad Vahini. Some Sanskrit words have made their way into English and appear in English dictionaries. A few of them are used without definition in the text, but they are defined in this glossary. Among them areAtma , dharma, guru, karma, yogas, and yogi. The text uses standard spellings for Sanskrit, and this glossary provides the same spellings. But some of the Sanskrit compounds have been hyphenated between their constituent words to aid those who want to analyze the meanings of individual words. When compound words are broken, individual words are given. Aagama. That which has come or originated. The primeval source of knowledge. A name for Vedas. aapo-jyoti. Splendour of water. abhasa. Appearance, superimposition of false over real. a-bhaya. Fearlessness. a-chetana. Non-intelligent, unconscious, inert, senseless. a-dharma. Evil, unjustice. adhyasa. Superimposition. adi-atma. Pertaining to the individual soul, spirit, or manifestation of supreme Brahman. adi-atmic. Pertaining to adi-atma. adi-bhauthika. Pertaining to the physical or material world; the fine spiritual aspect of material objects. adi-daivika. Pertaining to divinity or fate, e.g. natural disasters. aditya. Sun. Aditya. Son of Aditi; there were twelve of them, one of them being Surya, the sun, so Surya is sometimes called Aditya. a-dwaitha. Nondualism or monism, the Vedantic doctrine that everything is God. a-dwaithic. Of or pertaining to a-dwaitha. agni. Fire element. Agni. God of fire. Agni-Brahmana. Another word for the Section on horse sacrifice. agnihotra. Ritual of offering oblations in the holy fireplace.
    [Show full text]
  • 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.
    [Show full text]
  • Part 4 Hare Krishna Prabhujis and Matajis, Please Accept My
    Give Your Best to Krishna - Part 4 Date: 2020-09-04 Author: Sudarshana devi dasi Hare Krishna Prabhujis and Matajis, Please accept my humble obeisances. All glories to Srila Prabhupada and Srila Gurudeva. This is in continuation of the previous offering titled, "Give Your Best to Krishna" wherein we were meditating on Srimad Bhagavatam verse 1.14.38. In the previous offerings we saw 1) The members of Yadu family, pure devotees, always give best possible thing to Krishna. 2) Best part of day (early morning hours), our life (childhood and healthy body) should be dedicated to Krishna. 3) Best service is to give Krishna to all - in the form of Holy Names, Bhagavad Gita and Bhagavatam. 4) Hand-over everything to Krishna and be fearless. Now we shall try to meditate on this verse further. In Srimad Bhagavatam Canto 8, we find the nice example of Bali Maharaj who surrendered himself completely to Lord Vamanadev. Lord Vamana appeared in the sacrificial arena of Bali Maharaj in the form a dwarf brahmana. Bali Maharaj received Him nicely, washed His lotus feet and sprinkled the water on his head and requested Him to ask for charity. Lord asked him for 3 paces of land. Sukracarya knew that dwarf brahmana Vamana is Lord Vishnu and so he forbade his disciple not to give charity. He explained that in subduing others, in joking, in responding to danger, in acting for the welfare of others, and so on, one could refuse to fulfill one’s promise, and there would be no fault. By this philosophy, Śukracarya tried to dissuade Bali Mahāraja from giving land to Lord Vamanadeva.
    [Show full text]
  • The Aruni (Aruneyi) Upanishad Translated by Swami Madhavananda - Published by Advaita Ashram, Kolkatta
    The Aruni (Aruneyi) Upanishad Translated by Swami Madhavananda - Published by Advaita Ashram, Kolkatta Om ! Let my limbs and speech, Prana, eyes, ears, vitality And all the senses grow in strength. All existence is the Brahman of the Upanishads. May I never deny Brahman, nor Brahman deny me. Let there be no denial at all: Let there be no denial at least from me. May the virtues that are proclaimed in the Upanishads be in me, Who am devoted to the Atman; may they reside in me. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! ’ 1. Om. Aruna s son went to the sphere of Brahma, the Creator, and reaching there “ ” said, Lord, in what way can I relinquish work altogether ? Brahma said to him: You must give up your sons, brothers, friends, and the rest, your hair-tuft and the holy thread, your sacrifices and books regulating them, your scriptures; must give up the (seven upper) spheres entitled Bhur, Bhuvar, Svar, Mahar, Jana, Tapas, and Satya, and the (seven nether) spheres, viz., Atala, Patala, Vitala, Sutala, Rasatala, Talatala and Mahatala, together with the (whole) universe; and must take on the staff and the scanty clothing of the Sannyasin; you must renounce everything else, aye, everything else. 2. The householder, or the Brahmachari, or the Vanaprashta should commit the fires that lead to the different spheres to the fire that is in the stomach, and consign the sacred Mantra, Gayatri, to the fire that is in his own speech, should throw the holy ’ thread on the ground or into water.
    [Show full text]
  • 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.
    [Show full text]
  • The Transformation of the Self in Mahayana Buddhism
    The Transformation of the Self in Mahayana Buddhism A Theoretical Study Kurethara S. Bose Religious EXPERIENCE AT the ultimate level, it is often said, leads to a radical transformation of the self. The union with the Supreme Being, Brahman, in the Upanishads, and nirvana in Buddhism correspond to a fundamental and radical change in the way the self apprehends itself and the world. Tao in Taoism, Brahman in the Upanishads, and nir­ vana in Buddhism embody absolute knowledge, the true form of the self and the world. The realization of Brahman and nirvana is the tran­ scendence of the false understanding of the self and the world, and the realization of the true nature of the self and the world. Once the self at­ tains true knowledge it overcomes bondage and suffering, which afflict mundane existence, and achieves total freedom. Self and its existential condition are transformed as the conception of the self and the world are transformed. One of the most distinctive features of man is that he is a conscious being. Thought provides the basic framework by which human beings define and apprehend the world and the nature of the self. The form of thought determines the form of conceptual systems, and the form of conceptual systems shapes the form of individual and social action. Knowledge, founded upon thought, gives form, order and meaning to individual expressions. The nature of the self is defined by the concep­ tion of the self. For the conception of the self determines its expres­ sions—expressions which define the self. * A shorter version of this study was presented at the annual meeting of the Society for the Scientific Study of Religion at Washington, D.C., November 5-8, 1992.
    [Show full text]
  • 21. Ramanuja Nutrandhadhi
    AmudhanAr’s IrAmAnusa nUtranthAthi Annotated Commentary in English By: "sampradAya prachAra dhurantharar" SrIrangam SrI V. MAdhavakkaNNan Our Sincere Thanks to the following for their contributions to this ebook: Images contribution: Ramanuja Dasargal at www.pbase.com/svami Neduntheru Sri Mukund Srinivasan eBook assembly: sadagopan.org Smt. Kala Lakshminarayanan CONTENTS TITLE PAGE Introduction 1 Paasuram 1 3 Paasuram 2 7 Paasuram 3 10 Paasuram 4 13 Paasuram 5 15 Paasuram 6 17 Paasuram 7 19 Paasuram 8 25 Paasuram 9 28 sadagopan.org Paasuram 10 30 Paasuram 11 33 Paasuram 12 38 Paasuram 13 42 Paasuram 14 45 Paasuram 15 51 Paasuram 16 52 Paasuram 17 57 Paasuram 18 59 Paasuram 19 62 Paasuram 20 65 Paasuram 21 68 Paasuram 22 71 Paasuram 23 74 Paasuram 24 76 Paasuram 25 78 Paasuram 26 81 Paasuram 27 83 CONTENTS CONT’D. TITLE PAGE Paasuram 28 85 Paasuram 29 88 Paasuram 30 90 Paasuram 31 93 Paasuram 32 95 Paasuram 33 97 Paasuram 34 100 Paasuram 35 102 Paasuram 36 105 Paasuram 37 109 Paasuram 38 112 Paasuram 39 115 Paasuram 40 117 Paasuram 41 122 sadagopan.org Paasuram 42 125 Paasuram 43 128 Paasuram 44 134 Paasuram 45 137 Paasuram 46 139 Paasuram 47 144 Paasuram 48 147 Paasuram 49 150 Paasuram 50 153 Paasuram 51 156 Paasuram 52 160 Paasuram 53 162 Paasuram 54 165 CONTENTS CONT’D. TITLE PAGE Paasuram 55 168 Paasuram 56 171 Paasuram 57 174 Paasuram 58 177 Paasuram 59 181 Paasuram 60 184 Paasuram 61 186 Paasuram 62 189 Paasuram 63 192 sadagopan.org Paasuram 64 194 Paasuram 65 197 Paasuram 66 200 Paasuram 67 203 Paasuram 68 207 Paasuram 69 210 Paasuram
    [Show full text]