The Philosophy of the Upanishads |
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according âkâs'a already Amritab ancient apâna appears Aranyaka asceticism Atharvav Atharvaveda âtman becomes bliss body Brahman breath Brih buddhi Chând CHRISTIAN comprehended conception consciousness creation Crown 8vo death deep sleep dependent desire Deussen doctrine earth Edition elements emancipation empirical enters eternal existence explained expression fire further gods grihastha heart heaven Hiranyagarbha immortal individual soul indriyas Kanth Kâth Kaush Kena knowing subject knowledge Kshatriyas later Upanishads lingam mahân Mahânâr Maitr manas means moon Mund nature object organs original pantheism passage philosophy plurality Post 8vo Prajapati prajña prakriti prana Pras'na primeval principle Prof purusha quoted recognise Rigv Rigveda S'atap S'vet sacrifice Sankara Sânkhya Sannyasa satyam sense side sole reality space speech spirit subtle body supreme symbolical Taitt tapas teaching TESTAMENT texts theism THEOLOGY thought tion transmigration truth Upan Vais vânara Veda Vedanta Vedic verse vols words worship Yâjñavalkhya yoga
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Page 45 - ... great religious teachers therefore, whether in earlier or later times, nay even all those at the present day whose religion rests upon faith, are alike unconsciously followers of Kant. This we propose briefly to prove. The necessary premises of all religion are, as Kant frequently expounds: — (1) The existence of God, (2) the immortality of the soul, (3) the freedom of the will (without which no morality is possible). These three essential conditions of -man's salvation — God, immortality,...
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 45 - The Conception of the Upanishads in its Relation to Religion : "The thought referred to, common to India, Plato, and Kant, that the entire universe is only appearance and not reality, forms not only the special and most important theme of all philosophy, but is also the presumption and conditio sine qua non of all religion. All great religious teachers therefore, whether in earlier or later times, nay even all those at the present day whose religion rests upon faith, are alike unconsciously followers...
Page 281 - ... where it is said of the soul as it departs and hastens to a new birth : — " In truth, this self is Brahman, consisting of knowledge, manas, life, eye and ear, consisting of earth, water, wind and ether, consisting of fire and not of fire, of desire and not of desire, of anger and not of anger, of justice and not of justice, consisting of all. Exactly as a man in this life consists of this or of that, exactly as he acts, exactly as he moves, so will he be born ; he who does good will be born...
Page 19 - Brahmans themselves; we are forced to conclude, if not with absolute certainty, yet with a very high degree of probability, that as a matter of fact the doctrine of the atman, standing as it did in such sharp contrast to all the principles of the Vedic ritual, though the original conception may have been due to Brahmans, was taken up and cultivated primarily not in Brahmans but in Kshatriya circles, and was first adopted by the former in later times.
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 352 - He who still craves for his desires and clings to them, Will through his desires be born here and there ; He whose desires are laid to rest, whose self is prepared, From him all desires vanish here below. He who beholds that Loftiest and Deepest, For him the fetters of the heart break asunder, For him all doubts are solved, And his works become nothingness.
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