Thirty Minor Upanishads - Ebook
Number of pages 144. Dimensions: 8.5" and 11". Format: PDF files. This eBook, created in PDF format, contains translations of 30 minor Upanishads into English by K. Narayanasvami Aiyar. The translations are based on the more reliable south Indian editions and are part of the 108 Upanishads. The list contains important Upanishads like Muktikopanishad, Maitreya Upanishad, Tejobindu Upanishad, Yogatattva Upanishad, Dhyanabindu and Yoga Kundali Upanishads. The text is well formatted and in readable form and the verses from the Upanishads are useful in meditation and contemplation to probe into the deeper aspects of life and yourself. An Excerpt From the Introduction The UpanishaÃ¡¸s translated have been classified under the headings of (1) VeÃ¡¸ÃnÃ¡¹a, (2) Physiology, (3) ManÃ¡¹ra, (4) SannyÃsa and (5) Yoga. But these are not hard and fast divisions. For instance in the SannyÃsa and Yoga UpanishaÃ¡¸s, manÃ¡¹ras also are given. But in the ManÃ¡¹ric UpanishaÃ¡¸s, ManÃ¡¹ras alone are given. VeÃ¡¸ÃnÃ¡¹a and Yoga Upanishads: The UpanishaÃ¡¸s that come under the headings of VeÃ¡¸ÃnÃ¡¹a and Yoga are the most important. But it is the latter UpanishaÃ¡¸s that are most occult in their character, since it is they that give clues to the mysterious forces located in nature and man, as well as to the ways by which they maybe conquered. With reference to VeÃ¡¸ÃnÃ¡¹a, the ancient teachers thereof have rightly ordained that none has the right to enter upon a study of it, unless he has mastered to a slight degree at least the SÃÃ¡¸hana-ChaÃ¡¹ushtaya, or four means of salvation. He should not, only be convinced in theory of the fact that ÃÃ¡¹mÃ is the only Reality, and all else are but the ephemeral things of the world, but he should also have outgrown in practice the craving for such transitory worldly things: besides he should have developed a fair mastery over the body and the mind. A non-compliance with these precedent conditions leads men into many anomalies. The orthodox and the clever without any practice are placed in a bad predicament through a study of these UpanishaÃ¡¸s. In such UpanishaÃ¡¸s as MaiÃ¡¹reya and others, pilgrimages to holy places, the rituals of the HinÃ¡¸Ã «s, ceremonial impurities at the time of birth and death, ManÃ¡¹ras, etc., are made light of. To the orthodox that are blind and strict observers of rites and ceremonies, statements like these give a rude shock. Hence UpanishaÃ¡¸s are not meant for persons of this stamp. Nor are they intended tor mere intellectual people who have no knowledge of practice about them, and are immersed in the things of the world. Some of us are aware of the manner in which men with brains alone have made a travesty of the doctrine of MÃyÃ. Not a few clever but unprincipled persons actually endeavour to justify arguments of all kinds of dissipations and wrong conduct by the assertion that it is all MÃyÃ. The old Ã¡¹shis were fully aware of the fact that VeÃ¡¸ÃnÃ¡¹a would be desecrated by those that had not complied with its precedent conditions. Only when the desires and the self are overcome and the heart is made pure, or as UpanishaÃ¡¸ic writers put it, the heart-knot is broken, only then the ÃÃ¡¹mÃ in the heart will be truly realised: and then it is that the ÃÃ¡¹mÃ in all universe is realised also, the universe being then seen as MÃyÃ. But so long as the ÃÃ¡¹mÃ in the heart is not realised through living the life, the universe will not be realised as MÃyÃ, and "God everywhere" will be but in words. Excerpts From Muktikopanishad Lord Rama on the Upanishads: Through the divisions of Ã¡¹gveÃ¡¸a and others, the VeÃ¡¸as are said to be four in number. Their branches are many. So also the UpanishaÃ¡¸s. In Ã¡¹gveÃ¡¸a, there are branches, 21 in number. O son of VÃyu, there are 109 branches in YajurveÃ¡¸a. O conqueror of enemies, there are 1,000 branches in SÃmaveÃ¡¸a. O best of Monkeys, there are 50 branches in AÃ¡¹harvaÃ¡¹aveÃ¡¸a. In each branch, there is one UpanishaÃ¡¸. Whoever with devotion to Me studies even one of the Ã¡¹ks (hymns) in these, attains the state of absorption, rare for the Munis to attain. The names of important Upanishads in the words of Lord Rama: "The only means by which the final emancipation is attained is through MÃÃ¡¹dÃ «kya-UpanishaÃ¡¸ alone, which is enough for the salvation of all aspirants. If JÃ±Ãna is not attained thereby, study the 10 UpanishaÃ¡¸s; thou shalt soon attain JÃ±Ãna , and then My Seat. O son of AÃ±janÃ, if thy JÃ±Ãna is not made firm, practise (study) well the 32 UpanishaÃ¡¸s. Thou shalt get release. If thou longest after ViÃ¡¸ehamukÃ¡¹i (or disembodied salvation), study the 108 UpanishaÃ¡¸s. I will truly state in order the (names of the) UpanishaÃ¡¸s with their Ã ÃnÃ¡¹i (purificatory ManÃ¡¹ras). Hearken to them. (They are:) ÃªÃ a, Kena, Katha, PraÃ na, MuÃ¡¹da, MÃÃ¡¹dÃ «kya, Ã¡¹¬iÃ¡¹Ã¡¹iri, AiÃ¡¹areya, ChhÃnÃ¡¸ogya, BÃ¡¹haÃ¡¸ÃraÃ¡¹yaka, Brahma, Kaivalya, JÃbÃla, Ã weÃ¡¹ÃÃ waÃ¡¹ara, Hamsa, ÃruÃ¡¹i, Garbha, NÃrÃyaÃ¡¹a, (Parama)-Hamsa, (AmÃ¡¹Ã¡¹a)-BinÃ¡¸u, (AmÃ¡¹Ã¡¹a)-NÃÃ¡¸a, (AÃ¡¹harva)-Ã ira, (AÃ¡¹harva)-Ã ikhÃ, MaiÃ¡¹rÃyaÃ¡¹Ã«, KaushÃ«Ã¡¹aki, (BÃ¡¹haÃ¡¹)-JÃbÃla, (Narasihma)-Ã¡¹¬ÃpanÃ«, KÃlÃgniruÃ¡¸ra, MaiÃ¡¹reyÃ«, SubÃla, KshurikÃ, ManÃ¡¹rikÃ, SarvasÃra, NirÃlamba, (Ã uka)-Rahasya, VajrasÃ «chikÃ, Ã¡¹¬ejo-(BinÃ¡¸u), NÃÃ¡¸a-(BinÃ¡¸u), Ã¡¸hyÃna-(BinÃ¡¸u), (Brahma)-ViÃ¡¸yÃ, Yoga-Ã¡¹¬aÃ¡¹Ã¡¹wa, ÃÃ¡¹maboÃ¡¸haka, ParivrÃt (NÃraÃ¡¸a-ParivrÃjaka), (Ã¡¹¬ri)-Ã ikhÃ«, SÃ«Ã¡¹Ã, (Yoga)-ChÃ «dÃ-(MaÃ¡¹i) NirvÃÃ¡¹a, MaÃ¡¹dala-(BrÃhmaÃ¡¹a), Ã¡¸akshiÃ¡¹Ã-(MÃ «rÃ¡¹i), Ã arabha, SkanÃ¡¸a, (TripÃÃ¡¸vibhÃ «Ã¡¹i)-MahÃ-NÃrÃyaÃ¡¹a, AÃ¡¸waya-(Ã¡¹¬Ãraka), (RÃma)-Rahasya, (RÃma)-Ã¡¹¬ÃpanÃ«, VÃsuÃ¡¸eva, MuÃ¡¸gala, Ã ÃÃ¡¹dilya, PaiÃ¡¹ gala, Bhikshu, MahaÃ¡¹-Ã Ãriraka, (Yoga)-Ã ikhÃ, Ã¡¹¬urÃ«yÃÃ¡¹Ã«Ã¡¹a, SannyÃsa, (Paramahamsa)-ParivrÃjaka, AkshamÃlikÃ, AvyakÃ¡¹a, EkÃkshara, (Anna)-PÃ «rÃ¡¹Ã, SÃ «rya, Akshi, AÃ¡¸hyÃÃ¡¹ma, KuÃ¡¹dikÃ, SÃviÃ¡¹rÃ«, ÃÃ¡¹mÃ, PÃÃ upaÃ¡¹a, Parabrahma, AvaÃ¡¸hÃ «Ã¡¹a, Ã¡¹¬ripuraÃ¡¹ÃpanÃ«, Ã¡¸evÃ«, Ã¡¹¬ripurÃ, Kara, BhÃvanÃ, (RuÃ¡¸ra)-HÃ¡¹Ã¡¸aya, (Yoga)-KuÃ¡¹dalinÃ«, Bhasma-(JÃbÃla) RuÃ¡¸rÃksha, GaÃ¡¹apaÃ¡¹i, Ã¡¸arÃ ana, TÃrasÃra, MahÃvÃkya, PaÃ±chabrahma, (PrÃÃ¡¹a)-AgnihoÃ¡¹ra, GopÃla-Ã¡¹¬ÃpanÃ«, KÃ¡¹shÃ¡¹a, YÃjÃ±avalkya, VarÃha, Ã ÃtyÃyanÃ«, HayagrÃ«va, Ã¡¸aÃ¡¹Ã¡¹ÃÃ¡¹reya, GÃruda, Kali-(SanÃ¡¹ÃraÃ¡¹a), JÃbÃla, SoubhÃgya, SaraswaÃ¡¹Ã«rahasya, Bahvricha, and MukÃ¡¹ika. These 108 (UpanishaÃ¡¸s) are able to do away with the three BhÃvanÃs [of doubt, vain thought, and false thought], conferring JÃ±Ãna and VairÃgya, and destroying the three VÃsanÃs [of book-lore, world and body]. Excerpts From Niralamba Upanishad 37. What is Ã¡¹¬apas? Ã¡¹¬apas is the act of burning—through the fire of direct cognition of the knowledge that Brahman is the truth and the universe, a myth—the seed of the deep-rooted desire to attain the powers of Brahma, etc. 38. What is ParamapaÃ¡¸a [the supreme abode]? It is the seat of the eternal and emancipated Brahman which is far superior to PrÃÃ¡¹as (the vital airs), the organs of sense and actions, the internal organs (of thought), the GuÃ¡¹as and others, which is of the nature of SachchiÃ¡¸ÃnanÃ¡¸a and which is the witness to all. 39. What is GrÃhya [or fit to be taken in]? Only that Reality of Absolute Consciousness which is not conditioned by space, time or substance. 40. What is AgrÃhya? The thought that this universe is truth—this universe which is different from one's Self and which being subject to MÃyÃ (or illusion) forms the object of (cognition of) BuÃ¡¸Ã¡¸hi and the organs. 41. Who is the SannyÃsi [ascetic]? A SannyÃsi is an ascetic who having given up all the duties of caste and orders of life, good and bad actions, etc., being freed from [the conceptions of] "I" and "mine" and having taken his refuge in Brahman alone, roams at large practising Nirvikalpa SamÃÃ¡¸hi and being firmly convinced of "I am Brahman" through the realisation of the meaning of such sacred (Vedic) sentences as "Thou art That" "All this is verily Brahman" and "Here there is no manyness in the least". He only is an emancipated person. He only is fit to be adored. He only is a Yogin. He only is a Paramahamsa. He only is an AvaÃ¡¸hÃ «Ã¡¹a. He only is a Brahman. Whoever studies the NirÃlamba-UpanishaÃ¡¸ becomes, through the grace of Guru, pure like fire. Ho becomes pure like VÃyu (air). He does not return. He is not born again: nay he is not born again.
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