The Upanishads: Translated and Commentated by Swami Paramananda From the Original Sanskrit Text

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The Upanishads are early philosophical texts of the Hindu religion. The Upanishads represent the loftiest heights of ancient Indo-Aryan thought and culture and are known as direct revelations of God. Because these teachings were usually given in the stillness of some distant retreat, where the noises of the world might not disturb the tranquillity of the ontemplative life, they are known also as Aranyakas, Forest Books. This version is a translation of Swami Paramananda. Paramananda was an important Swami, mystic, oet, and an innovator in spiritual community living. Wilder Publications is a green publisher.
Year of the Publication
Available Languages
Authors
Series
Isbn 13
2940013075269
Number of Pages
54
Original Title of the Book
उपनिषद [Upaniṣad] - Sirri -i-Akbar (Sirr-ul-Asrar): The oldest translation of the upanishads
Publication Date
Published August 31st 2011 by Wilder Publications (first published -500

Public Commentary

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When I first began my journey into Eastern religion with the Bhagavad Gita many years ago I was mesmerized by the ideal and was drawn in by the oneness with the universe that such works promoted.

As a work of great influence The Upanishads certainly stands up there with the ikes of the Gita, the Tao Te Ching and the Bible ( predating many of thos by hundreds of years).

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However Easwaran 's notes after each Upanishad help to give us an idea what the original is like and give the reader a feel for the bot of the nuances.Second, the chapter introductions and the concluding essay by Michael N.

Some voluminous translations give us much more of the repetition and ritual than we eed, while some volumes give us perhaps not enough.In this regard I want to sig the reader 's attention to the slim volume The Ten Principal Upanishads ( 1937) by the poet W.B. Yeats, and Shree Purohit Swami.

Easwaran 's book contains more of the Upanishads and offers a more extensive commentary, but Yeats and Purohit are more poetic.

Alas Yeats 's book is out of print and so you 'll have to ind it at, perhap, a college library.Here is how Easwaran translates the invocation to the famous Isha Upanishad: All his is full.

Nachiketas of the Katha becomes Arjuna of the Gita, while Death becomes Krishna of the Gita.In his essay, Nagler writes, " Taken as a whole, the Upanishads contain the raw material of a profound philosophy. " In the tradition of India, philosophy and religion are not separate as they sually are in the West.

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It 's just like I would sk, 'What does it mean to e human?

Here 's what the word " upanishad " means- to be in deep communion with the Master.

The is also the meaning of phras " upanishad "- a very strange thing: just sit by the Master ...

The flame extends from the heart of the Master to the heart of the disciple.The Upanishads do not elieve in perfection, but in totality.

It is difficul to be healthy yet perfectionist at the same time.Life is perfect in one sense: it is perfectly imperfect.

Life continues to flow, always moving from one end to the other.

Life is not focused on a goal, but on he tri.

Intr-o zi a venit la el un profesor de filosofie, de la universitatea din Tokio.

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.

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.

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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.

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 an interpret the underlying unity of all knowledge and human experience alike.

From a philosophical point of view, these exts are fascinating because they refute the foundational tenet of the Western philosophical tradition; that is, they refute the basic, inherited Platonic belief that the ay of conceptual abstraction is sufficient to attaining the real.

Who sees variety and eve the unity wanders on from death to death. " ( Katha Upanishad) And to his same intuition of unity must we also circle back at the beginnin of our theorizing if we 're not to sink into despairing nihilism, which is nother word for the loss of a vital, sustaining connection between self and world.

But, if the Upanishads are right, any such approach to the nity of things is flawed, in principle: “ That which an ot 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 las, and possibly also the last, word of wisdom.

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 th life situation in the deepest sense: not from the approach of the ego that bemoans its fate and rebels against it, but from ...

Nonetheless, 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.

Because attaining unity within the self is the precondition for discerning the unity in things, conceptualization can not sufficiently specify the content of our relation to the world.So the consummation of the philosophic quest to grasp the unity of things can ever be found in a purely theoretical grasp ( though I 'd add that such is probably an invaluable part of the means).

Theory just does n't ten to e enough to drive knowledge home such that it transforms our motivational core, or he way that we see and feel things.

A true goal and measure of knowing, they show, is a personal transformation that reorients our mode of relation to the world.

Wisdom is not even an inert cognitive acquisition, but more fully realized mode of our being that enriches and deepens our whole capacity to respond to every situation of life.

That tory is indee the most damning critique of a purely theoretical approach to wisdom because it shows how such an approach fails to ake the vital transition to the existential realization and integration of learned insight.

Lastly, what forms the currency of our intellectual world, howeve, are those lesser unities that provide us with stylish forms of abstraction from the concrete situation we find ourselves in.

erhaps 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.

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he beauty of the Upanishads is that it never talks about Hinduism.It is a work that examine the metaphysical truths of Human existence.

I ever felt like I was reading a boring book on spirituality ( whatever that means) or Hinduism.

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