Most of these are found towards the ends of the Brahmana and Aranyaka texts. According to the muktika tradition or the Muktopanishad, there are 98 other Upanishads aside from the chief ones, totaling Later, from the th centuries, other texts were composed and were claimed to be Upanishads. This resulted in different books giving varying numbers for the Upanishads, some running up to Generally though, the number is accepted as Each of the Upanishads belong to different periods of Indian history and are the works of different authors.
The earliest of the Upanishads are known to be pre-buddhistic, written within 1, B. The Mauryan period was in fact a golden age when many of the ancient Indian texts were put down in writing, probably in reaction to the rise of Buddhism and Jainism. The Bhagavad Gita, the epics the Ramayana and Mahabharat, and the Brahmanas, and the four Vedas were put into writing in this period, the culmination of a hoary millennia-long oral tradition which was passed down from Guru to Shishya or Master to disciple.
This little article is an attempt to place the main the principal Upanishads within the reach of every man and woman. The Upanishads are magnificent movements of ancient Indian wisdom, being the grand outpourings of the spiritual experiences of those unique seekers of truth who, having risen above the chaos of ritualism and word spinning of scholastic philosophy, saw the truth directly through intuitive insight and thus gave to the thinking world what no philosophy based merely on logical reasoning could possibly give.
The aim of the authors in writing these scriptures was not, however, so much propagation of their metaphysical findings as to bring peace and freedom to anxious and struggling humanity through right living based on spiritual experiences. Who can doubt the fact that spiritual inheritance of the Hindus is as great, if not greater than, that of any living nation of the world?
And yet no people are so poor in truly religious life as Hindus are at the present time. Is it not tragic that with such a treasure house as the as the Upanishads at our disposal, we are still weltering ignominiously in the quagmire of gross materialism and superstitious rituals.
It is just this truth which has so long been ignored by the Hindu society with regard to the religious life of most of its members. Instead of broadcasting the sublime ideas and ideals of our ancient seekers, we had kept them confined in books which only a few could understand and had taught them in institutions to which still fewer could find access.
Our greatest need at the present time is, therefore, the dissemination of those noble teachings of our sacred scriptures which when reduced to practice can enrich human life and can, at the same time, make life thus enriched subservient to the achievement of social ends. It will, indeed, be strange, if the spirit of supreme wisdom of our Rishis which could at one time touch the deepest springs of human personality to such fine issues, should have lost its power of regenerating the present generations.
Let us then go back without any farther delay to our ancient and ever-fresh springs of spiritual vitality which have always been and can still be the best restoratives of our lost vigour.
The message of the Upanishads, as given in this article, is meant neither for scholars nor for philosophers. It is a book written by a layman for laymen. The idea is simply to bring home to an average English knowing man and woman the importance and use of those principles of spiritual import which are indispensable both for daily worship and all round uplift. Thanks to the selfless and unremitting labours of Rishi Dayanand and other founders of modern Hindu religious movements, there is a noticeable and increasing interest everywhere in the study of classical religious literature of ancient India.
If the present humble effort in the form of this little article can tend to stimulate this interest even to a small extent, the author will have been amply rewarded. Any reader of the Upanishads must acknowledge their debt of gratitude to Dr. Radhakrishnan, Professor Robert Ernest Hume, Professor Joseph-Nadin Rawson, and others upon whose scholarly writings modern translations of the original Sanskrit texts draw so amply.
Moksha or Mukti Salvation VI. It has been the solace of my life. It will be the solace of my death. The Great Riddle The questions, how and why the universe and life have come into being and what will be their destiny, have been the enigma of ages. Whence do we originate? By what do we live and on what established? Upheld by what in pleasure and its reverse Live we our respective lives, O Brahman Knowers?
At whose command does the first breath go forth, at whose wish do we utter the speech? What God directs the eye or. Their ancient documents constitute the earliest written presentation of their efforts to constitute the world experience as a rational whole. Furthermore, they have continued to be generally accepted authoritative statements, with which every subsequent orthodox philosophic formulation has had to show itself in accord, or at least not in discord. Attempts are sometimes made to belittle the importance of these enquiries by emphasising the short span of human ; life.
But somehow the human mind does not rest satisfied; with these attempts. The Upanishads reveal in a marked degree the restlessness and stirring of the human mind to grasp the meaning and essence of life and its relation with the universe. Fortunately their authors had not only the driving force of the intense inner urge but also the unique mental and emotional equipment to tackle the great problem with which they were faced.
They combined piety with thought and deep devotion with constant intellectual effort. They had thus acquired that unswerving mental efficiency, poise and patience which are indispensable pre-requisites for concentration and meditation.
Their one devouring passion was to get at the truth and it was to satisfy this inner urge that they spent laborious days and sleepless nights. Besides the intellectual and emotional faculties with which the authors of the Upanishads were so well endowed by nature and which they had developed and trained so efficiently, they had through co-ordination and fusion of the divergent elements of personality coupled with spotlessly chaste and austere life, acquired that spiritual insight which alone can penetrate beneath the surface and enable the aspirant to have a direct perception of the underlying reality.
The only thing of value in their eyes, as revealed by a study of their great works, the Upanishads, was the discovery of truth and living in the light of that truth. Fortunate is the individual who profits spiritually by the ennobling and inspiring influence of these saints and sages through their great works.
By meditating upon Him there is the third stage at the dissolution of the body. The chronology of Mandukya Upanishad, like other Upanishads, is uncertain and contested. The chronology is difficult to resolve because all opinions rest on scanty evidence, an analysis of archaism, style and repetitions across texts, driven by assumptions about likely evolution of ideas, and on presumptions about which philosophy might have influenced which other Indian philosophies…………….
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