About The Book
The Thirteen Principal Upanishads form the philosophical core of ancient Indian thought and are regarded as the culmination of the Vedic tradition. They explore the nature of Brahman (ultimate reality), Atman (the inner self), karma, rebirth, and liberation (moksha). The earliest are Brihadaranyaka Upanishad and Chandogya Upanishad, which present profound dialogues on the unity of self and cosmos, including the famous teaching Tat Tvam Asi ("That Thou Art"). The Taittiriya Upanishad discusses ethics, education, and the layered nature of human existence. The Aitareya Upanishad reflects on creation and consciousness, while the Kaushitaki Upanishad emphasizes prāņa (vital force). The Kena Upanishad asks what power lies behind the senses and mind. More poetic and symbolic are the Katha Upanishad, with its dialogue between Nachiketa and Death, and the Isha Upanishad, which harmonizes action and renunciation. The Mundaka Upanishad and Prashna Upanishad clarify higher and lower knowledge. Completing the group are the Mandukya Upanishad, expounding the syllable Om and states of consciousness, the Shvetashvatara Upanishad, with devotional elements, and the Maitri Upanishad, focusing on meditation and liberation. Together, these thirteen texts shape Indian metaphysics, spirituality, and ethics
Preface
IN THE LONG HISTORY of man's endeavor to grasp the fundamental truths of being, the metaphysical treatises known as the Upanishads hold an honored place. They represent the earnest efforts of the profound thinkers of early India to solve the problems of the origin, the nature, and the destiny of man and of the universe, or-more technically the mean-ing and value of 'knowing' and 'being. Though they con-tain some fanciful ideas, naïve speculations, and inadequate conclusions, yet they are replete with sublime conceptions and with intuitions of universal truth." Here are found intimations of the inadequacy of mere nature-worship and of the falsity of an empty ceremonialism. Here are expressed the momentous discoveries that the various gods of polytheistic belief are but numerous special manifestations of the One Power of the universe, and that the supreme object of worship is this variously revealed, partially elusive, all-comprehending unitary Reality. Still more momentous are the discernments that man is of more significance than all the forces of Nature; that man himself. is the interpretation as well as the interpreter of Nature, because he is akin to the reality at the heart of the universe; indeed, that the One God, the great intelligent Person who is inumanent in the universe, is to be found most directly in the heart of man. Here in the Upanishads are set forth, in concrete example as well as in dogmatic instruction, two opposing theories of life: an ignorant, narrow, selfish way of life which seeks temporary, unsatisfying, unreal ends; and a way of life which seeks to relate itself to the Supreme Reality of the universe, so as to escape from the needless misery of ordinary existence into undying bliss. These important texts, the earliest of which can hardly have taken form later than the seventh century B. C., are still attracting devoted readers, as they have during the past twenty-five centuries. The student of the history of philosophy who desires to know some of the earliest answers reached in India for the ever insistent problems of man and the universe and for the ideals of the highest existence; the special student of India who strives to understand the essence as well as the externals of its culture; the religious teacher and worker in East and West who seeks to apprehend the aspirations and spiritual ideals of the Hindu soul; the educated English-speaking Hindu who feels a special affection for, and interest in, the sacred writings of his native land; and the deep thinker who searches in arcane texts for clues to the solution of life's mysteries-all of these students will turn constantly to the Upanishads as an authoritative compendium of Indian meta-physical teachings. It has been my aim to prepare for such students and readers a faithful rendering of the original Sanskrit texts-a translation which will show exactly what the revered Upanishads say. It is hardly necessary to dwell here on the difficulties and perplexities that confront anyone engaged on such a task; texts such as these are among the hardest to present adequately in another language, and a completely satisfying translation is wellnigh unattainable. I trust that I have succeeded at least in being literal without becoming cryptic, and in attain-ing clearness without exegetical accretions. Further remarks on the plan and arrangement of the translation will be found on subsequent pages (pp. xii-xiv). In presenting this new version I would first pay due respect to Professor F. Max Müller, that eminent figure of an earlier generation of Sanskrit scholars, who, in volumes I and XV of the Sacred Books of the East (1879, 1884), published an English translation of twelve of the Upanishads. It is no unappreciative aspersion to assert that the same work can be done better now. Indeed, Max Müller himself predicted such improvement.
Vedas (1231)
Upanishads (517)
Puranas (637)
Ramayana (769)
Mahabharata (381)
Dharmasastras (171)
Goddess (533)
Bhakti (253)
Saints (1639)
Gods (1318)
Shiva (409)
Journal (176)
Fiction (66)
Vedanta (386)
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