Thursday, January 12, 2012
Scriptures
of The Upanishads
The Upanishads
Introduction
The Upanishads represent the loftiest heights of ancient
Indo-Aryan thought and culture. They form the wisdom portion or
Gnana-Kanda of the Vedas, as contrasted with the Karma-Kanda or
sacrificial portion. In each of the four great Vedas--known as
Rik, Yajur, Sama and Atharva--there is a large portion which
deals predominantly with rituals and ceremonials, and which has
for its aim to show man how by the path of right action he may
prepare himself for higher attainment. Following this in each
Veda is another portion called the Upanishad, which deals wholly
with the essentials of philosophic discrimination and ultimate
spiritual vision. For this reason the Upanishads are known as the
Vedanta, that is, the end or final goal of wisdom (Veda, wisdom;
anta, end).
The name Upanishad has been variously interpreted. Many claim
that it is a compound Sanskrit word Upa-ni-shad, signifying
"sitting at the feet or in the presence of a teacher"; while
according to other authorities it means "to shatter" or "to
destroy" the fetters of ignorance. Whatever may have been the
technical reason for selecting this name, it was chosen
undoubtedly to give a picture of aspiring seekers "approaching"
some wise Seer in the seclusion of an Himalayan forest, in order
to learn of him the profoundest truths regarding the cosmic
universe and God. Because these teachings were usually given in
the stillness of some distant retreat, where the noises of the
world could not disturb the tranquillity of the contemplative
life, they are known also as Aranyakas, Forest Books. Another
reason for this name may be found in the fact that they were
intended especially for the Vanaprasthas (those who, having
fulfilled all their duties in the world, had retired to the
forest to devote themselves to spiritual study).
The form which the teaching naturally assumed was that of
dialogue, a form later adopted by Plato and other Greek
philosophers. As nothing was written and all instruction was
transmitted orally, the Upanishads are called Srutis, "what is
heard." The term was also used in the sense of revealed, the
Upanishads being regarded as direct revelations of God; while the
Smritis, minor Scriptures "recorded through memory," were
traditional works of purely human origin. It is a significant
fact that nowhere in the Upanishads is mention made of any author
or recorder.
No date for the origin of the Upanishads can be fixed, because
the written text does not limit their antiquity. The word Sruti
makes that clear to us. The teaching probably existed ages before
it was set down in any written form. The text itself bears
evidence of this, because not infrequently in a dialogue between
teacher and disciple the teacher quotes from earlier Scriptures
now unknown to us. As Professor Max M�ller states in his lectures
on the Vedanta Philosophy: "One feels certain that behind all
these lightning-flashes of religious and philosophic thought
there is a distant past, a dark background of which we shall
never know the beginning." Some scholars place the Vedic period
as far back as 4000 or 5000 B.C.; others from 2000 to 1400 B.C.
But even the most conservative admit that it antedates, by
several centuries at least, the Buddhistic period which begins in
the sixth century B.C.
The value of the Upanishads, however, does not rest upon their
antiquity, but upon the vital message they contain for all times
and all peoples. There is nothing peculiarly racial or local in
them. The ennobling lessons of these Scriptures are as practical
for the modern world as they were for the Indo-Aryans of the
earliest Vedic age. Their teachings are summed up in two
Maha-Vakyam or "great sayings":--Tat twam asi (That thou art) and
Aham Brahmasmi (I am Brahman). This oneness of Soul and God lies
at the very root of all Vedic thought, and it is this dominant
ideal of the unity of all life and the oneness of Truth which
makes the study of the Upanishads especially beneficial at the
present moment.
One of the most eminent of European Orientalists writes: "If we
fix our attention upon it (this fundamental dogma of the Vedanta
system) in its philosophical simplicity as the identity of God
and the Soul, the Brahman and the Atman, it will be found to
possess a significance reaching far beyond the Upanishads, their
time and country; nay, we claim for it an inestimable value for
the whole race of mankind. .
Whatever new and unwonted paths the philosophy of the future may
strike out, this principle will remain permanently unshaken and
from it no deviation can possibly take place. If ever a general
solution is reached of the great riddle . . . the key can only be
found where alone the secret of nature lies open to us from
within, that is to say, in our innermost self. It was here that
for the first time the original thinkers of the Upanishads, to
their immortal honor, found it...."
The first introduction of the Upanishads to the Western world was
through a translation into Persian made in the seventeenth
century. More than a century later the distinguished French
scholar, Anquetil Duperron, brought a copy of the manuscript from
Persia to France and translated it into French and Latin.
Publishing only the Latin text. Despite the distortions which
must have resulted from transmission through two alien languages,
the light of the thought still shone with such brightness that it
drew from Schopenhauer the fervent words: "How entirely does the
Oupnekhat (Upanishad) breathe throughout the holy spirit of the
Vedas! How is every one, who by a diligent study of its Persian
Latin has become familiar with that incomparable book, stirred by
that spirit to the very depth of his Soul! From every sentence
deep, original and sublime thoughts arise, and the whole is
pervaded by a high and holy and earnest spirit." Again he says:
"The access to (the Vedas) by means of the Upanishads is in my
eyes the greatest privilege which this still young century (1818)
may claim before all previous centuries." This testimony is borne
out by the thoughtful American scholar, Thoreau, who writes:
"What extracts from the Vedas I have read fall on me like the
light of a higher and purer luminary which describes a loftier
course through a purer stratum free from particulars, simple,
universal."
The first English translation was made by a learned Hindu, Raja
Ram Mohun Roy (1775-1833). Since that time there have been
various European translations--French, German, Italian and
English. But a mere translation, however accurate and
sympathetic, is not sufficient to make the Upanishads accessible
to the Occidental mind. Professor Max M�ller after a lifetime of
arduous labor in this field frankly confesses: "Modern words are
round, ancient words are square, and we may as well hope to solve
the quadrature of the circle, as to express adequately the
ancient thought of the Vedas in modern English."
Without a commentary it is practically impossible to understand
either the spirit or the meaning of the Upanishads. They were
never designed as popular Scriptures. They grew up essentially as
text books of God-knowledge and Self-knowledge, and like all text
books they need interpretation. Being transmitted orally from
teacher to disciple, the style was necessarily extremely
condensed and in the form of aphorisms. The language also was
often metaphorical and obscure. Yet if one has the perseverance
to penetrate beneath these mere surface difficulties, one is
repaid a hundredfold; for these ancient Sacred Books contain the
most precious gems of spiritual thought.
Every Upanishad begins with a Peace Chant (Shanti-patha) to
create the proper atmosphere of purity and serenity. To study
about God the whole nature must be prepared, so unitedly and with
loving hearts teacher and disciples prayed to the Supreme Being
for His grace and protection. It is not possible to comprehend
the subtle problems of life unless the thought is tranquil and
the energy concentrated. Until our mind is withdrawn from the
varied distractions and agitations of worldly affairs, we cannot
enter into the spirit of higher religious study. No study is of
avail so long as our inner being is not attuned. We must hold a
peaceful attitude towards all living things; and if it is
lacking, we must strive fervently to cultivate it through
suggestion by chanting or repeating some holy text. The same
lesson is taught by Jesus the Christ when He says: "If thou bring
thy gift to the altar and there rememberest that thy brother hath
aught against thee; leave there thy gift before the altar and go
thy way; first be reconciled to thy brother, and then come and
offer thy gift."
Bearing this lofty ideal of peace in our minds, let us try to
make our hearts free from prejudice, doubt and intolerance, so
that from these sacred writings we may draw in abundance
inspiration, love and wisdom.
The Upanishads represent the loftiest heights of ancient
Indo-Aryan thought and culture. They form the wisdom portion or
Gnana-Kanda of the Vedas, as contrasted with the Karma-Kanda or
sacrificial portion. In each of the four great Vedas--known as
Rik, Yajur, Sama and Atharva--there is a large portion which
deals predominantly with rituals and ceremonials, and which has
for its aim to show man how by the path of right action he may
prepare himself for higher attainment. Following this in each
Veda is another portion called the Upanishad, which deals wholly
with the essentials of philosophic discrimination and ultimate
spiritual vision. For this reason the Upanishads are known as the
Vedanta, that is, the end or final goal of wisdom (Veda, wisdom;
anta, end).
The name Upanishad has been variously interpreted. Many claim
that it is a compound Sanskrit word Upa-ni-shad, signifying
"sitting at the feet or in the presence of a teacher"; while
according to other authorities it means "to shatter" or "to
destroy" the fetters of ignorance. Whatever may have been the
technical reason for selecting this name, it was chosen
undoubtedly to give a picture of aspiring seekers "approaching"
some wise Seer in the seclusion of an Himalayan forest, in order
to learn of him the profoundest truths regarding the cosmic
universe and God. Because these teachings were usually given in
the stillness of some distant retreat, where the noises of the
world could not disturb the tranquillity of the contemplative
life, they are known also as Aranyakas, Forest Books. Another
reason for this name may be found in the fact that they were
intended especially for the Vanaprasthas (those who, having
fulfilled all their duties in the world, had retired to the
forest to devote themselves to spiritual study).
The form which the teaching naturally assumed was that of
dialogue, a form later adopted by Plato and other Greek
philosophers. As nothing was written and all instruction was
transmitted orally, the Upanishads are called Srutis, "what is
heard." The term was also used in the sense of revealed, the
Upanishads being regarded as direct revelations of God; while the
Smritis, minor Scriptures "recorded through memory," were
traditional works of purely human origin. It is a significant
fact that nowhere in the Upanishads is mention made of any author
or recorder.
No date for the origin of the Upanishads can be fixed, because
the written text does not limit their antiquity. The word Sruti
makes that clear to us. The teaching probably existed ages before
it was set down in any written form. The text itself bears
evidence of this, because not infrequently in a dialogue between
teacher and disciple the teacher quotes from earlier Scriptures
now unknown to us. As Professor Max M�ller states in his lectures
on the Vedanta Philosophy: "One feels certain that behind all
these lightning-flashes of religious and philosophic thought
there is a distant past, a dark background of which we shall
never know the beginning." Some scholars place the Vedic period
as far back as 4000 or 5000 B.C.; others from 2000 to 1400 B.C.
But even the most conservative admit that it antedates, by
several centuries at least, the Buddhistic period which begins in
the sixth century B.C.
The value of the Upanishads, however, does not rest upon their
antiquity, but upon the vital message they contain for all times
and all peoples. There is nothing peculiarly racial or local in
them. The ennobling lessons of these Scriptures are as practical
for the modern world as they were for the Indo-Aryans of the
earliest Vedic age. Their teachings are summed up in two
Maha-Vakyam or "great sayings":--Tat twam asi (That thou art) and
Aham Brahmasmi (I am Brahman). This oneness of Soul and God lies
at the very root of all Vedic thought, and it is this dominant
ideal of the unity of all life and the oneness of Truth which
makes the study of the Upanishads especially beneficial at the
present moment.
One of the most eminent of European Orientalists writes: "If we
fix our attention upon it (this fundamental dogma of the Vedanta
system) in its philosophical simplicity as the identity of God
and the Soul, the Brahman and the Atman, it will be found to
possess a significance reaching far beyond the Upanishads, their
time and country; nay, we claim for it an inestimable value for
the whole race of mankind. .
Whatever new and unwonted paths the philosophy of the future may
strike out, this principle will remain permanently unshaken and
from it no deviation can possibly take place. If ever a general
solution is reached of the great riddle . . . the key can only be
found where alone the secret of nature lies open to us from
within, that is to say, in our innermost self. It was here that
for the first time the original thinkers of the Upanishads, to
their immortal honor, found it...."
The first introduction of the Upanishads to the Western world was
through a translation into Persian made in the seventeenth
century. More than a century later the distinguished French
scholar, Anquetil Duperron, brought a copy of the manuscript from
Persia to France and translated it into French and Latin.
Publishing only the Latin text. Despite the distortions which
must have resulted from transmission through two alien languages,
the light of the thought still shone with such brightness that it
drew from Schopenhauer the fervent words: "How entirely does the
Oupnekhat (Upanishad) breathe throughout the holy spirit of the
Vedas! How is every one, who by a diligent study of its Persian
Latin has become familiar with that incomparable book, stirred by
that spirit to the very depth of his Soul! From every sentence
deep, original and sublime thoughts arise, and the whole is
pervaded by a high and holy and earnest spirit." Again he says:
"The access to (the Vedas) by means of the Upanishads is in my
eyes the greatest privilege which this still young century (1818)
may claim before all previous centuries." This testimony is borne
out by the thoughtful American scholar, Thoreau, who writes:
"What extracts from the Vedas I have read fall on me like the
light of a higher and purer luminary which describes a loftier
course through a purer stratum free from particulars, simple,
universal."
The first English translation was made by a learned Hindu, Raja
Ram Mohun Roy (1775-1833). Since that time there have been
various European translations--French, German, Italian and
English. But a mere translation, however accurate and
sympathetic, is not sufficient to make the Upanishads accessible
to the Occidental mind. Professor Max M�ller after a lifetime of
arduous labor in this field frankly confesses: "Modern words are
round, ancient words are square, and we may as well hope to solve
the quadrature of the circle, as to express adequately the
ancient thought of the Vedas in modern English."
Without a commentary it is practically impossible to understand
either the spirit or the meaning of the Upanishads. They were
never designed as popular Scriptures. They grew up essentially as
text books of God-knowledge and Self-knowledge, and like all text
books they need interpretation. Being transmitted orally from
teacher to disciple, the style was necessarily extremely
condensed and in the form of aphorisms. The language also was
often metaphorical and obscure. Yet if one has the perseverance
to penetrate beneath these mere surface difficulties, one is
repaid a hundredfold; for these ancient Sacred Books contain the
most precious gems of spiritual thought.
Every Upanishad begins with a Peace Chant (Shanti-patha) to
create the proper atmosphere of purity and serenity. To study
about God the whole nature must be prepared, so unitedly and with
loving hearts teacher and disciples prayed to the Supreme Being
for His grace and protection. It is not possible to comprehend
the subtle problems of life unless the thought is tranquil and
the energy concentrated. Until our mind is withdrawn from the
varied distractions and agitations of worldly affairs, we cannot
enter into the spirit of higher religious study. No study is of
avail so long as our inner being is not attuned. We must hold a
peaceful attitude towards all living things; and if it is
lacking, we must strive fervently to cultivate it through
suggestion by chanting or repeating some holy text. The same
lesson is taught by Jesus the Christ when He says: "If thou bring
thy gift to the altar and there rememberest that thy brother hath
aught against thee; leave there thy gift before the altar and go
thy way; first be reconciled to thy brother, and then come and
offer thy gift."
Bearing this lofty ideal of peace in our minds, let us try to
make our hearts free from prejudice, doubt and intolerance, so
that from these sacred writings we may draw in abundance
inspiration, love and wisdom.
The Upanishads
speak of the identity of the individual soul and the Supreme Soul. They reveal
the most subtle and deep spiritual truths. There are total 108 Upanishads
according to the Muktika Upanishad. Of these, the following 12 are considered
the principle Upanishads. They are: 1. Isa, 2. Kena, 3. Katha, 4.Taitiriya, 5. Aitareya, 6. Prashna, 7. Mundaka, 8. Mandukya, 9. Chandogya, 10. Svetasvatara, 11. Brihad-aranyaka,
12. Maha-Narayana.
Another 8, called minor Upanishadas, are: 1. Kaivalya, 2. Kaushitaki, 3. Atma, 4. Amritabindu, 5. Brahma, 6. Paramahamsa, 7. Sarva & 8. Aruni (Aruneyi).
List
of 108 Upanishadas
From the Rigveda
1 Aitareya Upanishad
2 Aksha-Malika Upanishad - about rosary beads
3 Atma-Bodha Upanishad
4 Bahvricha Upanishad
5 Kaushitaki-Brahmana Upanishad
6 Mudgala Upanishad
7 Nada-Bindu Upanishad
8 Nirvana Upanishad
9 Saubhagya-Lakshmi Upanishad
10 Tripura Upanishad
From the Shuklapaksha Yajurveda
11 Adhyatma Upanishad
12 Advaya-Taraka Upanishad
13 Bhikshuka Upanishad
14 Brihadaranyaka Upanishad
15 Hamsa Upanishad
16 Isavasya Upanishad
17 Jabala Upanishad
18 Mandala-Brahmana Upanishad
19 Mantrika Upanishad
20 Muktika Upanishad
21 Niralamba Upanishad
22 Paingala Upanishad
23 Paramahamsa Upanishad
24 Satyayaniya Upanishad
25 Subala Upanishad
26 Tara-Sara Upanishad
27 Trisikhi-Brahmana Upanishad
28 Turiyatita-Avadhuta Upanishad
29 Yajnavalkya Upanishad
12 Advaya-Taraka Upanishad
13 Bhikshuka Upanishad
14 Brihadaranyaka Upanishad
15 Hamsa Upanishad
16 Isavasya Upanishad
17 Jabala Upanishad
18 Mandala-Brahmana Upanishad
19 Mantrika Upanishad
20 Muktika Upanishad
21 Niralamba Upanishad
22 Paingala Upanishad
23 Paramahamsa Upanishad
24 Satyayaniya Upanishad
25 Subala Upanishad
26 Tara-Sara Upanishad
27 Trisikhi-Brahmana Upanishad
28 Turiyatita-Avadhuta Upanishad
29 Yajnavalkya Upanishad
From the Krishnapaksha Yajurveda
30 Akshi Upanishad
31 Amrita-Bindhu Upanishad
32 Amrita-Nada Upanishad
33 Avadhuta Upanishad
34 Brahma-Vidya Upanishad
35 Brahma Upanishad
36 Dakshinamurti Upanishad
37 Dhyana-Bindu Upanishad
38 Ekakshara Upanishad
39 Garbha Upanishad
40 Kaivalya Upanishad
41 Kalagni-Rudra Upanishad
42 Kali-Santarana Upanishad
43 Katha Upanishad
44 Katharudra Upanishad
45 Kshurika Upanishad
46 Maha-Narayana (or) Yajniki Upanishad
47 Pancha-Brahma Upanishad
48 Pranagnihotra Upanishad
49 Rudra-Hridaya Upanishad
50 Sarasvati-Rahasya Upanishad
51 Sariraka Upanishad
52 Sarva-Sara Upanishad
53 Skanda Upanishad
54 Suka-Rahasya Upanishad
55 Svetasvatara Upanishad
56 Taittiriya Upanishad
57 Tejo-Bindu Upanishad
58 Varaha Upanishad
59 Yoga-Kundalini Upanishad
60 Yoga-Sikha Upanishad
61 Yoga-Tattva Upanishad
31 Amrita-Bindhu Upanishad
32 Amrita-Nada Upanishad
33 Avadhuta Upanishad
34 Brahma-Vidya Upanishad
35 Brahma Upanishad
36 Dakshinamurti Upanishad
37 Dhyana-Bindu Upanishad
38 Ekakshara Upanishad
39 Garbha Upanishad
40 Kaivalya Upanishad
41 Kalagni-Rudra Upanishad
42 Kali-Santarana Upanishad
43 Katha Upanishad
44 Katharudra Upanishad
45 Kshurika Upanishad
46 Maha-Narayana (or) Yajniki Upanishad
47 Pancha-Brahma Upanishad
48 Pranagnihotra Upanishad
49 Rudra-Hridaya Upanishad
50 Sarasvati-Rahasya Upanishad
51 Sariraka Upanishad
52 Sarva-Sara Upanishad
53 Skanda Upanishad
54 Suka-Rahasya Upanishad
55 Svetasvatara Upanishad
56 Taittiriya Upanishad
57 Tejo-Bindu Upanishad
58 Varaha Upanishad
59 Yoga-Kundalini Upanishad
60 Yoga-Sikha Upanishad
61 Yoga-Tattva Upanishad
From the Samaveda
62 Aruni (Aruneyi) Upanishad
63 Avyakta Upanishad
64 Chandogya Upanishad
65 Darsana Upanishad
66 Jabali Upanishad
67 Kena Upanishad
68 Kundika Upanishad
69 Maha Upanishad
70Maitrayani Upanishad
71 Maitreya Upanishad
72 Rudraksha-Jabala Upanishad
73 Sannyasa Upanishad
74 Savitri Upanishad
75 Vajrasuchika Upanishad
76 Vasudeva Upanishad
77 Yoga-Chudamani Upanishad
63 Avyakta Upanishad
64 Chandogya Upanishad
65 Darsana Upanishad
66 Jabali Upanishad
67 Kena Upanishad
68 Kundika Upanishad
69 Maha Upanishad
70Maitrayani Upanishad
71 Maitreya Upanishad
72 Rudraksha-Jabala Upanishad
73 Sannyasa Upanishad
74 Savitri Upanishad
75 Vajrasuchika Upanishad
76 Vasudeva Upanishad
77 Yoga-Chudamani Upanishad
From the Atharvaveda
78 Annapurna Upanishad
79 Atharvasikha Upanishad
80 Atharvasiras Upanishad
81 Atma Upanishad
82 Bhasma-Jabala Upanishad
83 Bhavana Upanishad
84 Brihad-Jabala Upanishad
85 Dattatreya Upanishad
86 Devi Upanishad
87 Ganapati Upanishad
88 Garuda Upanishad
89 Gopala-Tapaniya Upanishad
90 Hayagriva Upanishad
91 Krishna Upanishad
92 Maha-Vakya Upanishad
93 Mandukya Upanishad
94 Mundaka Upanishad
95 Narada-Parivrajaka Upanishad
96 Nrisimha-Tapaniya Upanishad
97 Para-Brahma Upanishad
98 Paramahamsa-Parivrajaka Upanishad
99 Pasupata Brahmana Upanishad
100 Prasna Upanishad
101 Rama Rahasya Upanishad
102 Rama-Tapaniya Upanishad
103 Sandilya Upanishad
104 Sarabha Upanishad
105 Sita Upanishad
106 Surya Upanishad
107 Tripadvibhuti-Mahanarayana Upanishad
108 Tripura-Tapini Upanishad
79 Atharvasikha Upanishad
80 Atharvasiras Upanishad
81 Atma Upanishad
82 Bhasma-Jabala Upanishad
83 Bhavana Upanishad
84 Brihad-Jabala Upanishad
85 Dattatreya Upanishad
86 Devi Upanishad
87 Ganapati Upanishad
88 Garuda Upanishad
89 Gopala-Tapaniya Upanishad
90 Hayagriva Upanishad
91 Krishna Upanishad
92 Maha-Vakya Upanishad
93 Mandukya Upanishad
94 Mundaka Upanishad
95 Narada-Parivrajaka Upanishad
96 Nrisimha-Tapaniya Upanishad
97 Para-Brahma Upanishad
98 Paramahamsa-Parivrajaka Upanishad
99 Pasupata Brahmana Upanishad
100 Prasna Upanishad
101 Rama Rahasya Upanishad
102 Rama-Tapaniya Upanishad
103 Sandilya Upanishad
104 Sarabha Upanishad
105 Sita Upanishad
106 Surya Upanishad
107 Tripadvibhuti-Mahanarayana Upanishad
108 Tripura-Tapini Upanishad
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