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Robert Ernest Hume - One of the best experts on this subject based on the ideXlab platform.
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The Thirteen Principal Upanishads
2009Co-Authors: Robert Ernest HumeAbstract:The metaphysical treatises known as the Upanishads represent the efforts of the major thinkers of early India, from around the sixth century B.C., to solve the problems of the origin, the nature, and the destiny of man and the universe. These texts, translated by Hume who faithfully rendered the original Sanskrit, include an appendix of recurrent and parallel passages in the principal Upanishads and the Bhagavad-Gita, full annotations, a bibliography, and a helpful exposition of the methods of translation.
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The Thirteen Principal Upanishads: Translated from the Sanskrit with an Outline of the Philosophy of the Upanishads and an Annotated Bibliography
2004Co-Authors: Robert Ernest HumeAbstract:Robert E. Hulme's translation of the thirteen principal Upanishads was published more than a hundred years ago, and revised more than sixty years ago. It has long been recognized as a classic translation which provides a faithful rendering of the original Sanskrit into twentieth-century English. This is an invaluable book for anyone interested in classical Indian thought, ancient Hinduism, and the sacred texts of Verdic Sanskrit.
Blake Smith - One of the best experts on this subject based on the ideXlab platform.
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Counter-Revolution and Cosmopolitan Spirituality: Anquetil Duperron’s Translation of the Upanishads
The French Revolution and Religion in Global Perspective, 2017Co-Authors: Blake SmithAbstract:Smith analyzes the impact of the French Revolution on the work of eighteenth-century France’s most eminent scholar of Asian religions, Abraham Hyacinthe Anquetil Duperron. Considered by scholars to be a cosmopolitan liberal and “enlightened” figure, Anquetil in fact was an opponent of the French Revolution. He offered readers of his pioneering translation of the Sanskrit Upanishads (a set of texts central to South Asian religious traditions) as a weapon against the Revolution and the Enlightenment. Synthesizing Christian theology, Neo-Platonism, Kabbalah, and the Upanishads, Anquetil appealed to non-European traditions in his criticism of Enlightenment thought and established a pattern later used by mystics and right-wing intellectuals such as Rene Guenon and Julius Evola.
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counter revolution and cosmopolitan spirituality anquetil duperron s translation of the Upanishads
2017Co-Authors: Blake SmithAbstract:Smith analyzes the impact of the French Revolution on the work of eighteenth-century France’s most eminent scholar of Asian religions, Abraham Hyacinthe Anquetil Duperron. Considered by scholars to be a cosmopolitan liberal and “enlightened” figure, Anquetil in fact was an opponent of the French Revolution. He offered readers of his pioneering translation of the Sanskrit Upanishads (a set of texts central to South Asian religious traditions) as a weapon against the Revolution and the Enlightenment. Synthesizing Christian theology, Neo-Platonism, Kabbalah, and the Upanishads, Anquetil appealed to non-European traditions in his criticism of Enlightenment thought and established a pattern later used by mystics and right-wing intellectuals such as Rene Guenon and Julius Evola.
Allyson Booth - One of the best experts on this subject based on the ideXlab platform.
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“Datta: what have we given?”: The Brihadaranyaka Upanishad
Reading The Waste Land from the Bottom Up, 2015Co-Authors: Allyson BoothAbstract:Eliot glosses line 402, “Datta, what have we given?” by sending us to the Upanishads. At this point, Part V has moved east from the vicinity of Jerusalem— the garden of Gethsemane, the road to Emmaus—to India, the Himalayas, and the sacred river Ganges (“Ganga” refers to the river and “Himavant” to the Himalayan Mountains): Ganga was sunken, and the limp leaves Waited for rain, while the black clouds Gathered far distant, over Himavant. The jungle crouched, humped in silence. Then spoke the thunder DA Datta: what have we given? (WL 396–402) Here is how Eliot explains “Datta” in his note: “‘Datta, dayadhvam, damyata’ (Give, sympathise, control). The fable of the meaning of the Thunder is found in the Brihadaranyaka—Upanishad, 5, 1. A translation is found in Deussen’s Sechzig Upanishads des Veda, p. 489” (CP 75).
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“Shantih shantih shantih”: Upanishads
Reading The Waste Land from the Bottom Up, 2015Co-Authors: Allyson BoothAbstract:The Waste Land ends in Sanskrit: “Datta. Dayadhvam. Damyata. / Shantih shantih shantih” (WL 433–44). “Datta. Dayadhvam. Damyata” reprises the legend of the thunder and its splitting of “DA” into “Give sympathise, control” (CP 75), while, as Eliot explains in his note on the poem’s final line, “Repeated as here, [shantih is] a formal ending to an Upanishad” (CP 76). “Shantih” is also used to close many mantras, which means that The Waste Land ends not just with words written on the page but with a sacred chant. In her elegant analysis of the end of the poem, Kearns observes: As mantra, shantih conveys … the peace inherent in its inner sound….As a closing prayer, shantih makes of what comes before it a communal as well as a private utterance….And as the “formal ending of an Upanishad” it revises the whole poem from a statement of modern malaise into a sacred and prophetic discourse. (228) This retroactive revision of the poem into “sacred and prophetic discourse” is not, of course, the only moment when Eliot suggests a way to read the whole. He began The Waste Land, after all, with an invitation to read it as the script for an interment: the Part I title, “The Burial of the Dead,” is taken from the section in the Church of England’s Book of Common Prayer that supplies the liturgy for ushering a corpse from churchyard to graveyard. Nearly every literary source Eliot cites in the poem may be understood as suggesting a possible recasting of the whole poem: burial rite, revenge play, river song, fertility ritual, prophecy, and prayer are just a few of the available reconstructions.
Sanjiban Sengupta - One of the best experts on this subject based on the ideXlab platform.
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Upanishadic Influence on Educational Thoughts of Rabindranath Tagore, Swami Vivekananda and Sri Aurobindo
Indian journal of applied research, 2011Co-Authors: Sanjiban SenguptaAbstract:Rabindranath Tagore, Swami Vivekananda and Sri Aurobindo – the great Indian educators look with discerning eye at the Upanishadic system of education framed by the Rishis of the Upanishadic age wherein emphasis has been laid on self-perfection through the light of the inner being. Introduction The present topic is indeed immensely significant as it is intended to highlight the very genesis of the fundamental aims and principles of the ancient Indian man-making educational parameters of the Upanishadic age that are responsible for India’s inexhaustible and untiring vitality and prolific creativeness for many thousand years. And the great educators Rabindranath Tagore, Swami Vivekananda and Sri Aurobindo who are seers as well of the contemporary world are sure that the genesis of the prodigious research work and intellectual creativeness right from the ancient period well upto the Muslim rule in India, having no parallel in the world history, lies in the continued efforts of the seer-teachers or the Rishis that enable the young learners – generations after generations to utilize the hidden potentialities of the spirit in man in order to make human life many times more powerful and attain further progress in all the fields of life. Rabindranath, Swami Vivekananda and Sri Aurobindo – the three leading educationists in their respective way give serious thinking over this concept of self-opening and self-realization. All of them are found trying to put efforts for making use of the exercise of the spirit by the young learners with a view to bringing out the wealth of the inner being O Upanishadic education and the Educational thoughts of Rabindranath Tagore Rabindranath, the world poet makes sincere and careful attempt to awaken and develop the innate cognitive disposition of the learner. Never does he load the unwilling mental frame as genuine thirst for knowledge alone but only lays emphasis on the real growth of knowledge. In Svetasvata Upanishad the self-same idea has been expressed. From Sunil Chandra Sarkar we come to know that at the time of setting up Ashram Vidyalaya at Shantiniketan Rabindranath is found immensely absorbed in the ideals of Tapovan and the Upanishadic culture. Sri Sudhiranjan Das is of opinion that the basic principles of Rabindranath’s Viswabharati retain the real message of the Upanishads. The teacher-taught relationship in the Upanishadic age is remarkably an ideal one. The guru and his disciples are so close and integrated that as the day dawns a common aspiration and aim of preserving and propagating the sacred learning starts vibrating and creating an atmosphere showing its worth in their lives and conducts with the chanting of the mantra. Rabindranath is so much absorbed in the educational thoughts and ideals of the Upanishads that it seems he cannot do away with the role of the Rishis as educators from his mind. The concept of Brahmacharya embraces not merely the preparatory phase of life only but the entire life. Regarding self-restraint and discipline Rabindranath refers to the ideas of the ancient system of Brahmacharya&. The world poet realizes that to keep human nature transparent and positive the little learner is in need of overcoming perversion&. Rabindranath believes that one can acquire inner qualities of one’s being getting in touch with one’s inner light for which the practice of Brahmacharya can help him a lot. O Upanishadic education and the Educational thoughts of Swami Vivekananda Like the seer poet of the UpanishadsVivekananda views education as the manifestation of perfection already in man. He is fully convinced that the young learners of this land of ours are privileged as they have the Upanishadic truths before them and such truths which are products of direct knowledge have been attained by our seer-poets and they (the truths) are of eternal values and do not however belong to acquisition of surface knowledge which undergo changes through the passage of time. Regarding the Upanishads which serves as a great mine of strength he says The truths of the Upanishads are before you. Take them up, live up to them.... He further points out that within the learner there is all knowledge, the teacher has to help awakening it and in this regard the role of concentration is indeed very great. In this connection once again Vivekananda refers to the ancient ideals of the Upanishads. He says – If you have assimilated five ideas and made your life and character, you have more education than any man who has got by heart a library. According to Mundaka Upanishad mere acquisition of information or self-study through mental exercise will offer only surface knowledge. This can give one material knowledge only. Vivekananda says, without having the qualities of a Tyagi there is no ideal type of relationship between the teacher and the taught. He also appreciates the efficacy of the Brahmacharya system that prevailed in the centre of learning in the Upanishadic age and asks the modern teacher to look upon the ancient guru of the Tapovan as a model. Vivekananda believes that perfection is already in man and as such, he possesses immense potentialities which are latent in him waiting for manifestation under congenial circumstances. Education is the manifestation of the perfection already in man. Vivekananda has also shown equal zeal for making the students interested in the exercise of Brahmacharya which chief-
Wu Kun - One of the best experts on this subject based on the ideXlab platform.
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The Information Sense in Upanishad
Studies in Philosophy of Science and Technology, 2010Co-Authors: Wu KunAbstract:In ancient India,the description in Upanishad that all things in the world were the appearance of Brahman,MAHABRAHMA was the embryo of everything,voidness was the seed of everything,and cognition was intermediated by the subject,the Creator created the world through the voice and word reflected the profound thinking of information appearance,holographic evolution of the universe and the information agency of cognition.
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Whole-unity Theories besides Brahman Theory in Upanishad
Journal of Eastern Liaoning University, 2008Co-Authors: Wu KunAbstract:In Upanishad of ancient India,in addition to the dominant whole-unity theory in which MAHABRAHMA was regarded as the essence of the world,there are some other theories,including theories advocated that the world is unified in extreme tininess,emptiness,wind and gas,"Six Realms " and "Three realms",and the reunification of life in the atmosphere.To explore these theories will help us grasp more clearly the origination of the various theories of pluralistic realism of Indian philosophy after Upanishad.
