उपनिषद [Upaniṣad]

➸ उपनिषद [Upaniṣad] Free ➮ Author Anonymous – Johndore.co.uk
  • Hardcover
  • 1088 pages
  • उपनिषद [Upaniṣad]
  • Anonymous
  • 02 January 2018
  • 9783865390905

About the Author: Anonymous

Books can be attributed to Anonymous for several reasons They are officially published under that name They are traditional stories not attributed to a specific author They are religious texts not generally attributed to a specific author Books whose authorship is merely uncertain should be attributed to


उपनिषद [Upaniṣad]Die Upanishaden Sind Eine Sammlung Philosophischer Schriften Des Brahmanismus Und Bestandteil Des Veda Damit Geh Ren Sie Zum Unsterblichen Weisheitserbe Der Menschheit Ihre Texte Enthalten Die Tiefsten Erkenntnisse Menschlichen Denkens Und Spiritueller Verwirklichung Die Kr Nung Der Uralten Mystischen Tradition IndiensDie Neuauflage Der Klassischen Text Ausgabe Von Paul Deussen Mit Einer Aktuellen Einleitung Und Verbesserter Lesbarkeit

You may also like...

10 thoughts on “उपनिषद [Upaniṣad]

  1. Roy Lotz says:

    I find it interesting how pervasive is the mystic idea of unity From transcendentalists to scientists to Buddhists to Christians to Hindus, I hear this same thing emphasized repeatedly everything is one Physicists wax poetic about how our bodies are made of star dust Biologists and naturalists wonder at the unity of life on earth Christians celebrate the infinite simplicity of God Spinoza s philosophy proclaims the oneness of all reality Walt Whitman had this to say And I know that the hand of God is the elderhand of my own,And I know that the spirit of God is the eldest brother of my own,And that all the men ever born are also my brothers and the women my sisters and loversAnd here is Herman Hesse Slowly blossomed, slowly ripened in Siddhartha the realization, the knowledge, what wisdom actually was, what the goal of his long search was It was nothing but a readiness of the soul, an ability, a secret art, to think every moment, while living his life, the thought of oneness, to be able to feel and inhale the oneness.Opening yourself up to this realization is the corner stone to many words of wisdom I ve so far come across When it is written in Ecclesiastes, There is no new thing under the sun, what else could this mean that reality is ever the same, that all change is superficial, that all is one Just so in The Upanishads, where it is written that He who perceives all beings as the Self, how can there be delusion or grief for him, when he sees this oneness everywhere This equating self with cosmos can also be found in Plato In fact, the Socratic injunction to know thyself takes on a different meaning in this context Since, for Plato, the soul of a man is that which takes part in the realm of ideals, knowing this soul puts oneself in intimate contact with this ultimate reality So self knowledge is the key to wisdom, and wisdom consists in the knowledge that all is one To quote again from The Leaves of Grass, I celebrate myself, And what I assume you shall assume, For every atom belonging to me as good belongs to you The parallels with Plato are actually astounding In both Plato s works and The Upanishads, the soul is likened to a driver on a chariot Both systems divide the self or soul in similar ways Both have an idea of reincarnation And in both systems one finds the idea that true enlightenment comes from detached introspection.I suspect that the intellectual knowledge that the universe is, in a sense, one thing, is not really what wisdom is all about That we are made of materials created by exploding stars may be factually correct but the statement s emotional power does not come from that fact, but by what the fact implies that you re troubles and anxieties pale in comparison to the miracle of being alive in the universe And truly, it is a miracle I think scientists, Christians, Hindus, Platonists, and Buddhists can all agree with that To quote Bill Bryson s fantastic A Short History of Nearly Everything To begin with, for you to be here now trillions of drifting atoms had somehow to assemble in an intricate and intriguingly obliging manner to create you It s an arrangement so specialized and particular that it has never been tried before and will only exist this once For the next many years we hope these tiny particles will uncomplainingly engage in all the billions of deft, cooperative efforts necessary to keep you intact and let you experience the supremely agreeable but generally underappreciated state known as existence.But Wittgenstein might have said it best Not how the world is, is the mystical, but that it is.

  2. فؤاد says:

    .

  3. Ahmad Sharabiani says:

    The Upanishads, Anonymous 2009 1387 287 9789643059804 5 600 1 2

  4. Adrian Anderson says:

    This book first exposed me to the deep, Deep, DEEP wellspring of spirituality that is to be found in the Indian tradition The concept of Atman and Brahman and the interchangeability was so in keeping with my person beliefs that the first reading left me shaken.I am from the Bible belt where our preachers call Indians and others idolaters, polytheists, blasphemers and fuel for hellfire But on reading the Upanishads one realizes that they are closer to monotheism than is Christianity with it s Trinity All is One, there is only Brahman, indeed no other.As the Rig Veda says Truth is One, the Wise merely refer to it in manifold ways The Upanishads are much than religious texts They are SPIRITUAL and urge the aspirant to look within his own heart for the answers and not to external sources, people, or rituals There and there alone is it to be found, within your own self.My favorite mahavakya Tat tvam asi Thou Art That Favorite Upanishads of mine are the Kena, Mundaka, Brihadaranyaka, Katha.To anyone with an open mind, a truth seeker you cannot help but marvel at them Very succinct and full of Ooooooh and Ah ha moments Highly recommended

  5. Sinem A. says:

    Bu kadar eski bu kadar sa lam metinler okumak insan ger ekten olduk a etkiliyor Din ile felsefeyi b t nle tirmesi , hayat, t p, do a , insan gibi konularda bug n bile ge erli bilgilerin temelini g rmek a rt c oldu u kadar d nd r c de.

  6. Elena says:

    A remarkable collection of writings that somehow manages to sketch out the lineaments of the perspective of our highest realization The uncanny thing is that these scattered linguistic sketches, left behind by diverse personalities separated by vast gulfs of historical change, nonetheless somehow manage to come together into a unified picture of what it d be like, experientially, to grasp the unity of the real through the fully realized unity of the self These luminous fragments express an understanding of what wisdom consists in that is quite different from what we re used to in the Western tradition As such, they bear testimony to an aspect of the human condition that our own tradition has left largely uncharted Here, wisdom is bearing experiential witness to rather than merely theoretically conceiving the unity of the real These fragments provide an insider s glimpse into the goal, once realized, of the philosophic quest That self knowledge is the first and last of knowledge, both its presupposed foundation and its ultimate culmination, is something both East and West agree on Both remind us that our ultimate goal, rightly conceived, is epitomized by the Delphic Socratic motto Know Thyself Knowing that through which all else is known alone can provide us with the principles by which we can characterize the underlying unity of all knowledge and human experience alike These fragments also show that we need to mine outside the Western tradition for insight into the self They show what attaining the goal of all our intending would be like, what it d be like to occupy the center which the Socratic method has endlessly circumnavigated, but never penetrated From a philosophical point of view, these texts are fascinating because they refute the foundational tenet of the Western philosophical tradition that is, they refute the basic, inherited Platonic belief that the way of conceptual abstraction is sufficient to attaining the real They give voice to our most fundamental regulative intuition that irreducible unity and continuity are the mark of the real This intuition of unity guides the quest for knowledge of the principles of things Who sees the many and not the ONE, wanders on from death to death.Even by the mind this truth is to be learned there are not many but only ONE Who sees variety and not the unity wanders on from death to death Katha Upanishad And to this same intuition of unity must we also circle back at the end of our theorizing if we re not to sink into despairing nihilism, which is another word for the loss of a vital, sustaining connection between self and world Abstraction, etymologically, derives from the Latin word for separation Right at the outset, the process of abstraction places us in a stance that is at a remove from the object and from ourselves, hence its impersonal character and its difficult to specify relationship with particular, concrete, individual events and real world details Of course, as these texts show, this adopted existential stance of separateness is a developmentally advanced form of pretend play we merely choose to disregard the all embracing context we find ourselves in in order to wrest a myopic flicker of clarity here and there The patchwork created by the sum total of these myopic flickers is our synoptic theory But, if the Upanishads are right, any such approach to the unity of things is flawed, in principle That which cannot be perceived by the eye, but by which the eye is perceivedThat alone know as Brahman and not that which people here worship Kena Upanishad The experientially transformative comprehension of the Atman Brahman unity seems almost like the first, and perhaps also the last, word of wisdom It seems to most fully describe our true, inescapable starting point, which is paradoxically also our most unattainable goal as they put it, the goal of all longing It turns out that the hardest place to get to in existence is one s own home This is part of the agonizing logic of the situation we find ourselves in As Tagore put it, The traveler has to knock at every alien door to come to his own, and one has to wander through all the outer worlds to reach the innermost shrine at the end These fragments teach us that we are ignorant of our true happiness, which lies in, as Max Zeller put it, learning to relate to a life situation in the deepest sense not from the standpoint of the ego that bemoans its fate and rebels against it, but from the greater inner law that has left behind its small birth, the narrow realm of personal outlook, for the sake of renewal and rebirth That is, getting what we want is not what we really want It is not what fills the gaping void at the center of the personality which drives us towards consummation and fulfillment What we most hunger for is to find that mode of relation that reveals the world as a home It is to relate to the world on the level of what we call spirit, not sense This is the meaning of the demand for greater unity that we find ourselves oftentimes making and which lies at the source of all our discontents, whether intellectual, moral, aesthetic, emotional, or otherwise The Upanishads show how beneath our familiar pseudo self, our constructed self, lie much deeper reserves by which we can relate ourselves to the real Ultimately, what they show is that the self just IS its characteristic mode of relation to the real Atman is Brahman And it is not until we attain a unity of the personality at this underlying level that we can begin to grasp the unity of things Attaining unity within is the way to grasping unity without Ultimately, the startling realization that the pursuit of self knowledge leads us to is that our true center of gravity is to be found outside ourselves The bond that attaches us to the life outside ourselves is the same bond that holds us to our own life, as William Barrett put it In this, then, lies the insufficiency of theoretical knowledge A theoretical grasp is not sufficient to transform the unity of the personality It abstracts from the unity of the situation of encounter, and in so doing, it cannot draw on the full reserves of the personality to register reality in experienced witness Because attaining unity within the self is the precondition for discerning the unity in things, conceptualization cannot sufficiently specify the content of our relation to the world.So the consummation of the philosophic quest to grasp the unity of things can never be found in a purely theoretical grasp though I d add that such is probably an invaluable part of the means As a slight aside, the exclusive reliance on theory is perhaps the cause of the classic problem of akrasia, or of ineffective wisdom, in Western ethics Theory just doesn t seem to be enough to drive knowledge home such that it transforms our motivational core, or the way that we see and feel things Theoretical knowledge doesn t alter the register in which our experience transpires As an abstract acquisition, a piece of intellectual property, our theoretical understanding leaves us suffering and desiring as we did prior to acquiring it It remains inert in some unused compartment of our psyche, while our lives run on much as they did before Thus, it doesn t by itself change our predispositions to act in ways that run against our principles Sometimes, it doesn t keep us from destroying ourselves, each other, and our world.In contrast, what the Upanishads offer is a view of philosophy as a way of life that is a corrective to this weakness The true goal and measure of knowing, they show, is a personal transformation that reorients our mode of relation to the world Wisdom is not merely an inert cognitive acquisition, but a fully realized mode of our being that enriches and deepens our whole capacity to respond to every situation of life This is wisdom coming home, as it were, enhancing our capacity to act in ways that enhance life This point is perhaps best brought home in the story of Svetaketu, in the Chandogya Upanishad In the beginning of the story, Svetaketu prides himself on his having acquired conceptual knowledge of Brahman His father s instruction, however, shows him how empty such an acquisition is if it stops short, as it does in his case, of existential realization of the discursively represented insight This story is perhaps the most damning critique of a purely theoretical approach to wisdom because it shows how such an approach fails to make the vital transition to the existential realization and integration of learned insight Until Svetaketu experiences the heart of the insight for himself, he does not know it There are some truths that belong only to experience They have to be lived through This gives suffering perhaps the only meaning it has it too has the potential to bring insight and transformation Such truths cannot be spoon fed to us through formal learning, but can only be acquired through personal seeking and struggle Ultimately, the Upanishads claim also an ontological transformation effectuated in the nature of the self following the attainment of this level of perspective, which modern secular readers will wonder at, if they stop long enough to reflect Who sees all beings in his own self and his own self in all beings, loses all fear Isa Upanishad Anyway, the radiant simplicity of this order of truth which is after all the truth that we live by, that fuels our psyches, as food and water fuel our bodies is as innocuous, as ineffective, and as insipid as the dust under your feet and the water in your cells It comes as no surprise that such perennial wisdom is worthless in the world It is not the kind of insight that you can cash into a theory, or a research program that you can stamp your name on It can never figure as the principal player in some blockbuster Theory of Everything and, if these writings are right, it will be the literally vital ingredient that will always be missing in all such synoptic attempts Instead, what forms the currency of our intellectual world, ultimately, are those lesser unities that provide us with stylish forms of abstraction from the concrete situation we find ourselves in Perhaps the closest symbolic approximation of lived truth that we can get are just such luminous fragmentary glimpses as we are given here, which somehow manage to gesture to an underlying constitutive background unity, which alone is understood as significant.Trying to take seriously the possibility of casting doubt on the foundational Platonic creed that the unity of the real can be reflected by our cognitive processes of abstraction asks us to basically re examine the ground that we think we re walking on and to consider that maybe it is but a thin, projected veneer a reified construct of cognitive process That is a hard pill to swallow I think that right here, at the entrance, is where most Westerners like myself are most likely to be lost Yet, unless we make the effort of placing even this cherished belief, as self evident and rational as it seems to us to be, into question, we cannot pierce the letter and grasp the vision of the Upanishads The effort to bring the spirit of these letters to life seems like a part of my own life s work to shed the nagging sense of irreality that haunts even my everyday life I often find myself appalled when I am reading along, and suddenly, the letters fall on my deaf ears Somebody knocks at the door, and it rings hollow inside Reading such works is not just uplifting, as others say It is also incredibly sad, because they ask us in this way to confront our own emptiness I am reminded at such times that giving in to my spiritual complacency is accepting premature death, and that I must continue to go against the grain of my complacent nature if I am to realize and of the meaning to which these words try their best to gesture.It is a bit bewildering for me to see how something so fragmented as these texts are could speak of unity eloquently than other perfectly finished philosophical systems manage to Perhaps it is true, in an ultimate sense, that every system and every model is nothing but a counterfeit unity, and that without this active vision of unity that these fragments gesture to, all knowledge is empty acquisition The Upanishads not only offer a picture of what the consummating vision of philosophy might look like, of what it d be like to look upon the world from the stance of our own highest realization They also provide a kind of common threshold to the religious life for people otherwise wary of that dimension of our experience I d agree with Mascaro s introduction though, which seems to suggest that the universality of the Upanishads is their very limitation, and that later developments in Hinduism the Bhagavad Gita , as well as in Christianity, fully specify religious experience in its concreteness They are a threshold, not the main chamber Ultimately, you must choose one specific path or another in the building, if you choose to go in Though they help us to touch base with what is called the soul as well as help us put some flesh on this strange term through speaking to that level of our being the larger question of God still largely remains behind the scenes And yes, writing a Goodreads review of the Upanishads is lame and weird.

  7. Girish Kohli says:

    Upanishad means sit down near me That is its true meaning Isnt it so simple Doesnt the meaning of Upanishad remind you of your grandfather or grandmother telling you a story.That is exactly what the Upanishad is.The Upanishad is one of the oldest Hindu scriptures after the vedas but that doesnt mean only Hindus can read it The beauty of the Upanishads is that it never talks about Hinduism.It is a work that explores the metaphysical truths of Human existence If you read carefully,you will find traces of Christopher Nolan s Inception and Einstein s theory of relativity in the Upanishads.This translation by Eknath Easwaran is my first attempt at reading the Upanishads and I had a great time reading it I never felt like I was reading a boring book on spirituality whatever that means or Hinduism Few know that Shahjahan s eldest son, Dara Shikoh a scholar in his own right had translated the Upanishads and regarded it as the Kitab al maknun mentioned in the Quran This fact was hard to believe until I read the Upanishads and realised that it is truly a work that transcends religious belief It is a work that solely focuses on the human soul The book is full of small anecdotes that help explain death, soul, Godliness, energies, cosmic consistency, time and many other metaphysical concepts Its a great confluence of the scientific world and the world of faith The Upanishads is the true middle ground of the intellect and the soul.

  8. Vegan Viajo says:

    Right up there w the Bible and Quran, but if I had to choose I d say Hindu text I ve read thus far is my favorite There s so much love and drama in the text it always leaves me wanting and I feel accurately describes reasons our world is so unpredictably crazy

  9. rogeorgm says:

    What is spirituality And what is enlightenment These are not authentic questions, as a matter of fact The first thing I should ask myself is Who am I What is this consciousness inside me But it is always easier to transform an existential inquiry into a philosophical question Thus, the existential is forgotten and the philosophical becomes very significant.On a funny note, what is this all non sense about Spirituality cannot be defined It s something one has to explore alone and by himself Being fully aware I am not that s what it means to be enlightened To be ordinary, to enjoy, create, live life with an extraordinary intensity, with passion this is enlightenment Of course, this is not an esoteric response But why would an esoteric answer be needed Enlightenment is a natural phenomenon, but the moment I am asking What is enlightenment and how to become enlightened then I m starting to have problems It s just like I would ask, What does it mean to be a human How can I become a human But maybe all you need is to stand in front of a mirror and look at yourself you will see that you are already a human Enlightenment is natural, non enlightenment is my own action.The Upanishads vision is that the universe is a totality, that it is indivisible it is an organic whole The parts are not separate, and don t let yourself be misled by appearances, they are all interconnected, united Nothing is insignificant, nothing is smaller than anything else It is a unifying vision, a synthesis the part becomes the whole, the whole becomes the part.The Upanishads and their attitude is completely individual Here s what the word upanishad means to be in deep communion with the Master The Upanishads are very realistic, very pragmatic An upanishad is a communion between two hearts This is also the meaning of the word upanishad a very strange thing just sit by the Master and right there something wonderful is happening between the two The flame extends from the heart of the Master to the heart of the disciple.The Upanishads do not believe in perfection, but in totality A perfectionist is a neurotic being In fact, every perfectionist is crazy and if he does not become a madman, it means he is not a perfectionist It is impossible to be healthy yet perfectionist at the same time.Life is perfect in one sense it is perfectly imperfect That is why there is evolution, movement, if it is perfect, then it would die Life continues to flow, always moving from one end to the other There is no end there will never be an end The aim or goal is never touched Life is not focused on a goal, but on the journey Life is a pilgrimage A fost odata un calugar zen renumit, Nansen El traia intr o padure deasa, departe de Tokio Intr o zi a venit la el un profesor de filosofie, de la universitatea din Tokio Profesorul intra in coliba si zise Spune mi ceva despre spiritualitate Spune mi ceva despre eul launtric Nansen spuse Pari obosit dupa atata drum, fruntea ti e transpirata, asa ca odihneste te putin, destinte te putin, si eu am sa ti pregatesc un ceai Batranul Nansen pregati ceaiul, iar profesorul se odihni Insa odihna era doar superficiala, nu si interioara Cum sa se odihneasca un profesor Imposibil El vorbeste intruna inlauntrul sau.Nansen aduse ceaiul, puse o ceasca in mana profesorului, turna ceaiul si continua sa l toarne pana cand ceaiul incepu sa se reverse in farfurioara Atunci profesorului i se facu teama ca, in curand, ceaiul avea sa curga si pe podea Asa ca spuse Opreste te Esti nebun In ceasca mea nu mai incape ceai, nici macar un strop Nansen incepu sa rada si spuse Esti foarte grijuliu cu ceaiul si ceasca, si stii bine ca atunci cand ceasca este plina nu mai incape in ea nici macar un strop Si ma intrebi de spiritualitate, de meditatie Esti atat de plin pe dinauntru incat nu mai intra nici macar un strop Asa ca mai intai du te afara, goleste ti ceasca, si pe urma intoarce te Daca nu esti gol pe dinauntru, n am sa mi irosesc energia turnand in tine.

  10. Mahdi Lotfi says:

    .