The Upanishads, Volumes 1-2Friedrich Max Müller Christian Literature, 1897 |
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... teach us , nevertheless , more of the historical origin and growth of religion in gen- eral , than any other book . They teach us , first of all , that religion and phi- Isophy were in their origin inseparably united , and that the ...
... teach us , nevertheless , more of the historical origin and growth of religion in gen- eral , than any other book . They teach us , first of all , that religion and phi- Isophy were in their origin inseparably united , and that the ...
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... teach is that the two , Âtman and Brahman , are one , while it is the object of the Vedantic philosophy to defend that truth against all objections , and to draw all the conse- quences that flow from it . On these two ideas a complete ...
... teach is that the two , Âtman and Brahman , are one , while it is the object of the Vedantic philosophy to defend that truth against all objections , and to draw all the conse- quences that flow from it . On these two ideas a complete ...
Page ix
... teaching , will be disappointed on consulting these volumes . Looking at many of the books that have lately been published on the religions of the ancient world , I do not wonder that such a belief should have been raised ; but I have ...
... teaching , will be disappointed on consulting these volumes . Looking at many of the books that have lately been published on the religions of the ancient world , I do not wonder that such a belief should have been raised ; but I have ...
Page x
... teach nothing , seem hardly to deserve any notice . Scholars also who have devoted their life either to the editing of the original texts or to the careful in- terpretation of some of the sacred books , are more inclined , after they ...
... teach nothing , seem hardly to deserve any notice . Scholars also who have devoted their life either to the editing of the original texts or to the careful in- terpretation of some of the sacred books , are more inclined , after they ...
Page xxii
... teach us1 . It has been asserted that in the Rig - veda Agni , fire , was adored essentially as earthly sacrificial fire , and not as an elemental force . How greatly such an assertion has to be qualified , may be seen from a more ...
... teach us1 . It has been asserted that in the Rig - veda Agni , fire , was adored essentially as earthly sacrificial fire , and not as an elemental force . How greatly such an assertion has to be qualified , may be seen from a more ...
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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.