The Philosophy of the UpanishadsT. & T. Clark, 1908 - 429 pages |
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Common terms and phrases
according âkâs'a already Amritab ancient apâna appears Aranyaka asceticism Atharva Atharvaveda âtman âtman doctrine becomes bliss body Brahman breath Brih Chând CHRISTIAN Commentary comprehended conception consciousness death deep sleep desire Deussen earth Edition emancipation empirical entered eternal existence explained expression fire further gods grihastha heart heaven Hiranyagarbha immortal individual soul indriyas instruction Îs'â Kanth Kâth Kaush Kena knowing subject knowledge Kshatriyas lingam mahân Mahânâr Maitr manas means moon Mund Mundaka nature object organs original pantheism passage philosophy Prajapati prajña prakriti prana Pras'na principle Prof purusha quoted recognise regard Rigv Rigveda ritual S'âkhâs S'ankara S'atap S'vet sacrifice Sânkhya Sannyasa satyam secret sense side sole reality space speech spirit subtle body supreme symbol Taitt tapas teaching TESTAMENT texts theism thought three older Vedas tion transmigration truth Upan Upani Veda Vedanta Vedic verse vols words worship Yâjñavalkhya yoga
Popular passages
Page 49 - Thou shalt love thy neighbour as thyself" is the requirement of the Bible. But on what grounds is this demand to be based, since feeling is in myself alone and not in another ? " Because," the Veda here adds in explanation, " thy neighbour is in truth thy very self, and what separates you from him is mere illusion.
Page 354 - For him to do evil is entirely excluded by his freedom from all desire. "Therefore he who knows this is tranquil, subdued, resigned, patient and self-controlled. He sees the Self only in himself, he regards everything as the Self. Evil does not overcome him, he overcomes all evil . . . free from evil, free from suffering, and free from doubt, he becomes a Brahman, he whose universe Brahman is."1 "Whereby does this Brahman live?
Page 257 - he is thy soul, the inner guide, the immortal. He sees but is not seen, hears but is not heard, comprehends but is not comprehended, knows but is not known ; there is none beside him that sees or hears or comprehends or...
Page 19 - Brahmans themselves ; we are forced to conclude, if not with absolute certainty, yet with a very high degree of probability, that as...
Page 364 - ... life. Thus one of the common criticisms levelled against it is that it cares little or nothing for social morality and concerns itself solely with pointing out the way to individual perfection.
Page 74 - Very soon, however, it came to be realised that this knowledge of Brahman was essentially of a different nature from that which we call "knowledge
Page 369 - Svetaketu was the son of (Uddalaka) Aruni. To him said his father, 'Svetaketu, go forth to study the Brahman, for none of our family, my dear son, is wont to remain unlearned, and a (mere) hanger-on of the Brahman order.
Page 74 - ... character. It was negative in so far as no experimental knowledge led to a knowledge of Brahman; and it was positive in so far as the consciousness was aroused that the knowledge of empirical reality was an actual hindrance to the knowledge of Brahman. The conception of avidya was developed from the negative idea of mere ignorance to the positive idea of false knowledge. The experimental knowledge which reveals to us a world of plurality, where in reality only Brahman exists, and a body where...
Page 337 - Pitriydna is not used) they enter upon a new birth. " whether as a worm or a fly or a fish or a bird or a lion or a boar or a serpent or a tiger or a man, or as something else.
Page 39 - That is to say — the Brahman, the power which presents itself to us materialised in all existing things, which ! creates, sustains, preserves, and receives back into itself again all worlds, this eternal infinite divine power is identical with the atman, with that which, after stripping off everything external, we discover in ourselves as our real most essential being, our individual self, the soul.