The Upanishads, Volumes 1-2Friedrich Max Müller Christian Literature, 1897 |
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Page xxiii
... beginning of the Khandogya - upanishad ? ' Let a man medi- tate , ' we read , or , as others translate it , ' Let a man worship the syllable Om . ' It may seem impossible at first sight to elicit any definite meaning from these words ...
... beginning of the Khandogya - upanishad ? ' Let a man medi- tate , ' we read , or , as others translate it , ' Let a man worship the syllable Om . ' It may seem impossible at first sight to elicit any definite meaning from these words ...
Page xxiv
... beginning of the Veda , or , as we have to deal with an Upanishad of the Sâma - veda , the beginning of the Sâma - veda , so that he who meditates on Om , may be supposed to be meditating on the whole of the Sâma - veda . But that is ...
... beginning of the Veda , or , as we have to deal with an Upanishad of the Sâma - veda , the beginning of the Sâma - veda , so that he who meditates on Om , may be supposed to be meditating on the whole of the Sâma - veda . But that is ...
Page xxv
... beginning of the Khandogya - upanishad is really this , that none of the Vedas with their sacrifices and ceremonies could ever secure the salvation of the worshipper , i.e. that sacred works , performed according to the rules of the ...
... beginning of the Khandogya - upanishad is really this , that none of the Vedas with their sacrifices and ceremonies could ever secure the salvation of the worshipper , i.e. that sacred works , performed according to the rules of the ...
Page xxxi
... beginning and for ever ; it has no second . What- ever else is said to exist , derives its real being from the Sat. How the one Sat became many , how what we call the creation , what they call emanation ( póodos ) , constantly proceeds ...
... beginning and for ever ; it has no second . What- ever else is said to exist , derives its real being from the Sat. How the one Sat became many , how what we call the creation , what they call emanation ( póodos ) , constantly proceeds ...
Page xxxii
... beginning all this was Self , one only . ' Thus again when we read in Sanskrit , ' Know the Self by the self , ' âtmânam âtmanâ pasya , tempt- ing as it may seem , it would be entirely wrong to render it by the Greek γνωθι σεαυτόν . The ...
... beginning all this was Self , one only . ' Thus again when we read in Sanskrit , ' Know the Self by the self , ' âtmânam âtmanâ pasya , tempt- ing as it may seem , it would be entirely wrong to render it by the Greek γνωθι σεαυτόν . The ...
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Common terms and phrases
Adhyâya Âditya adore Agâtasatru Agni Agnihotra Anuvâka Apâna Âranyaka Asuras becomes bliss body Brah Brahman Brih Brihaspati called Comm commentary commentator consists death deity desires Devas dwells earth ether everything evil explained father fire Ganaka Vaideha Gandharvas Gârgya Gautama Gâyatri gods heart heaven Hiranyagarbha honey Hotri hymn idam immortal person Indra Katha-upanishad Khând KHANDA knowledge knows light live lord Mâdhyandina text Mahâvrata means meditate mind moon Nakiketas oblations obtains offspring penance perceive performed Pragâpati prâna Prâna breath priest pulls rules pupil purusha recites replied Rig-veda Rishi Roer Sacred Books sacrifice Sâkalya Sâma-veda Sâman Samhitâ Sandhi Sankara Sânkhya Sanskrit sense Soma speech stoma Svâhâ Svarga syllable teacher thee thou art translation Trishtubh true udgitha uktha Upanishad Varuna Vâyu Veda Vedânta Verily verse Virâg word worship Yâgñavalkya
Popular passages
Page 265 - The sun does not shine there, nor the moon and the stars, nor these lightnings, and much less this fire. When he shines, everything shines after him; by his light all this is lighted.
Page 64 - That from whence these beings are born, that by which, when born, they live, that into which they enter at their death, try to know that. That is Brahman.
Page lxi - In the whole world there is no study, except that of the originals, so beneficial and so elevating as that of the Upanishads. It has been the solace of my life, it will be the solace of my death.
Page 41 - As the flowing rivers disappear in the sea, losing their name and their form, thus a wise man, freed from name and form, goes to the divine Person, who is greater than the great.
Page 140 - He lived with him another thirty-two years. Then Pra</apati said : 4. ELEVENTH KHAJVDA. ' " When a man being asleep, reposing, and at perfect rest 1, sees no dreams, that is the Self, this is the immortal, the fearless, this is Brahman.
Page 123 - Where one sees nothing else, hears nothing else, understands nothing else, that is the Infinite. Where one sees something else, hears something else, understands something else, that is the finite. The Infinite is immortal, the finite is mortal.
Page 140 - Taking fuel in his hands, he went again as a pupil to Pra</apati. Pra^apati said to him : ' Maghavat, as you went away satisfied in your heart, for what purpose did you come back ? ' " He said : ' Sir, although it is true that that Self is not blind even if the body is blind, nor lame if the body is lame, though it is true that that Self is not rendered faulty by the faults of...
Page 105 - That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O /Svetaketu, art it.
Page 17 - As rain-water that has fallen on a mountain-ridge runs down the rocks on all sides, thus does he, who sees a difference between qualities, run after them on all sides. 15. " As pure water poured into pure water remains the same, thus, O Gautama, is the Self of a thinker who knows.