Relevant bibliographies by topics / Upanishads

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Upanishads'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Upanishads"

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Kulkarni, Akshar Ashok, and Neha Dattatraya Gadgil. "Garbhopanishad an Optimal Doctrine over the Embryo: A Literature Research." Journal of Ayurvedic and Herbal Medicine 8, no. 2 (June 30, 2022): 88–93. http://dx.doi.org/10.31254/jahm.2022.8206.

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The Garbha Upanishad, commonly called as the Garbhopanishad as well as meaning "Esoteric Doctrine of the Embryo," is among the smaller Upanishads, accounting for 17 out of 108 Hindu Upanishad manuscripts in a modern collections. It is a Sanskrit Upanishad that some academics identify with the Krishna Yajurveda, while others associate it with the Atharvaveda. It is among the 35 Samanya Upanishads (generic Upanishads). The book is attributed to sage Pippalada in the Upanishad's last verse, although the text's chronology and author are unknown, as well as the surviving copies are damaged, inconsistent, as well as fragmentary. The Garbha Upanishad is a work that explains medical as well as anatomical issues, as well as the concept of the genesis or growth of the human fetus and body after birth. The Upanishad's concluding verse credits the text's authorship to sage Pippalada, but the text's chronology and authorship are unknown, and the existing copies are damaged, inconsistent, as well as fragmentary.
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Tyagi, Chanchal, and Pradeep Kumar Misra. "TEACHER PROFESSIONAL DEVELOPMENT PRACTICES IN ANCIENT INDIA: EVIDENCE FROM UPANISHADS (C.800 BCE - C.500 BCE)." International Journal of Research -GRANTHAALAYAH 10, no. 5 (June 15, 2022): 139–53. http://dx.doi.org/10.29121/granthaalayah.v10.i5.2022.4620.

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It is often believed that ‘teacher professional development’ is propagated, researched and implemented by western researchers in 19th century. Contrary to these beliefs, a study of ancient Indian text Upanishads (c.800 BCE - c.500 BCE) reveal that teacher professional development practices were a part and parcel of ancient Indian education system. Present research traces a number of evidences from three Upanishads namely Chhandogya Upanishad, Prasna Upanishad, and Taittiriya Upanishad to prove that a majority of modern day teacher professional development practices were prevalent in ancient India and rishis and munis (teachers in an ancient India) were apt practitioners and beneficiaries of these practices.
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Suadnyana, Ida bagus Putu eka, and Krisna Sukma Yogiswari. "UPANISAD PERSPEKTIF PENDIDIKAN MODERN." Jurnal PASUPATI 6, no. 2 (December 31, 2019): 88. http://dx.doi.org/10.37428/pspt.v6i2.136.

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Book of the Upanishads is a book that can guide students to improve Sradha and Bhakti presented to Ida Sang Hyang Wasa Widhi. Upanishad is taken from the word "Upa" (near), "Ni" (Under), "Sad" (sit), so Upanishads means sitting under nearby. A group of students sitting near the teacher to learn the teachings of the Upanishads, reviewing the most essential issues and convey to students near them. This Upanishad it is a philosophical review of the Vedas, because every part of the review by the Upanishads Vedas, Upanishads thus derived contents and refer to the Vedas. education antiquity held in pesraman-pesraman or solitary place away from the crowds unlike now where the different methods and systems already using the system class. Along with the development of science and technology education pattern began to develop it, but it would be nice if such technological progress offset by an increase in human resources to the development of technology is not abused and still refers to the teachings of the religion, so it is important for the teacher to inculcate patterns of previous education contained in the Upanishads directed to students so that lessons and more easily understood by students. It is also important for a teacher to instill confidence in the Lord to the students, because the trust and of understanding the existence of Ida Sang Hyang Widi Wasa will give rise to positive thinking finally able to be applied by the students into a concrete action in accordance with the rules of religion.
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Bhandari, SabindraRaj. "The Paradigmatic Shift of Knowledge in the Mundaka Upanishad." Journal of NELTA Gandaki 4, no. 1-2 (November 1, 2021): 57–70. http://dx.doi.org/10.3126/jong.v4i1-2.42643.

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This article explores the dynamics of the esoteric (para) and exoteric (apara) knowledge that the Mundaka Upanishad proclaims in its mantras. The domain of Vedic knowledge is exoteric, and the Vedic sacrificial rituals are always for earthly glories and satisfactions. Therefore, their main quests always remain for the external manifestations. Unlike this, the Vedanta refers to the philosophical part of Veda. It mainly concerns for cosmic speculations, and aims to realize the transcendental ultimate reality. In this way, the Upanishads which form one of the tripartite pillars of Vedanta postulates that the absolute reality pervades within us and outside in the real world. Their speculations are to realize the ultimate reality that rules the entire cosmic manifestations. Therefore, the Upanishadic knowledge is esoteric (para vidhya). This great dichotomy between the exoteric and esoteric makes a clear shift of knowledge from the Vedic outwardness to Vedantic inwardness. In this context, it is the Mundaka Upanishad that is the pioneer to make a canonical shift of knowledge from Vedic apara to the Vedanta’s para. This article makes an exploratory and descriptive analysis of the theories and ideas developed in the Mundaka Upanishad that reveal how it makes a clear canonical shift of knowledge from the Veda to Vedanta. It equally sheds light on the implications of the theories and ideas of para and apara knowledge in teaching and modern pedagogy.
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Ostanin, V. V. "The Upanishads and worship of the Maha Mantra in the tradition of Gaudiya Vaishnavism." Orientalistica 3, no. 4 (December 28, 2020): 1055–67. http://dx.doi.org/10.31696/2618-7043-2020-3-4-1055-1067.

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The author researches the widely used practice of the so-called maha-mantra (the “great mantra”) while offering short prayers in the tradition of Gaudiya Vaishnavism, It is based on the Upanishads, such as Kali-santarana-Upanishad and Chaitanya-Upanishad. The author evaluates the existing original commentaries. As “classical” may be considered the interpretations those by Brahmayogin Ramachandrendra Sarasvati (XVIII century) and Suhotra Tapovanachari (1950–2007) on the Kali Sandarana Upanishad and those by Bhaktivinoda Thakura and Madhusudana dasa Babaji on the Chaitanya Upanishad. The article provides a translation of both texts from Sanskrit into Russian, supplied with comments and other explanations. The methodology used is based upon V. I. Rudoy concept regarding the polymorphic nature of Sanskrit textual culture.
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Vyrschikov, Ye G. "The tathagata as the character of verbal duel." Orientalistica 2, no. 1 (September 7, 2019): 51–61. http://dx.doi.org/10.31696/2618-7043-2019-2-1-51-61.

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Abstract: this article considers the special relationship of the Tathagata with “speaking truth”. Valuable material for studying this relationship in detail we take from the Sutras of “Digha-Nikaya”. And in these parts the Tathagata is extremely similar to a certain character of early Upanishads (“Brihadaranyaka Upanishad” and “Chandogya Upanishad”), who called brahmishtha. This character is mysterious, in the later Brahministic and Hinduistic traditions it is not fixed. The article makes the assumption that Tathagata was in the ancient pan-Indic term, only subsequently established exclusively for Buddhism, brahmishtha was and remained a peripheral term, the hero of local traditions.
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Bhatta, Damaru Chandra. "Water as a Symbol of “Shāntih” in T. S. Eliot’s The Waste Land: An Upanishadic Reading." Theory and Practice in Language Studies 11, no. 7 (July 1, 2021): 821–28. http://dx.doi.org/10.17507/tpls.1107.08.

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This paper tries to explore jivātmās' (souls' or individual selves') spiritual journey from bondage to liberation for “Shāntih” (Peace), especially represented by the symbol of water in T. S. Eliot's poem The Waste Land from the viewpoint of the principal Upanishads. The ultimate goal of life is to attain "Shāntih," Brahma, or moksha (liberation). This is symbolized through the search for water in the poem. Thus, the search for water is the search for "Shantih." The poem is influenced by the fundamental concept of the Upanishads that it is impossible to attain moksha without breaking the ignorance or the materialistic thinking that we are body and mind, made especially for sexual pleasures. We need to follow the eternal teachings of the Brihadāranyaka Upanishad—give charity or donation ("Datta"), be kind ("Dayadhvam"), and control yourself ("Dāmyata")—to achieve liberation from different kinds of sufferings as expressed in the poem. Eliot suggests that the knowledge and implementation of these spiritual values could help humanity to be free from the bondage of mundane desires, which are the causes of sufferings. Thus, this paper tries to analyze the poem from the viewpoint of the principal Upanishads to widen the horizon of knowledge for the benefit of humankind and to understand Eliot scholarship by crossing the boundaries of the Western culture.
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Peranantham, Thukaya, and Vigneswari Pavanesan. "Meditation in the Upanishads." Shanlax International Journal of Tamil Research 8, no. 1 (July 1, 2023): 10–19. http://dx.doi.org/10.34293/tamil.v8i1.6623.

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The Upanishads are the abode of the highest truths of Hindu Dharma and the bedrock of Hindu philosophical thought. The Upanishads are the crown jewel of Vedic thought. It has the distinction of being one of the foremost books of the ‘Prasthana Triyas’ of Hinduism. The Upanishads, which originate from the word ‘sath’, are seen as the divine wisdom that frees us from the transitory life of samsara and destroys the ignorance that hides our true nature and leads us to the illusion of God. Thus the Upanishads say that attaining God is the ideal of every soul. This is the stage of maturity known as the stage of birth bliss. The Upanishads insist that souls attain the ideal state of maturity by living in this worldly life. For this the best method shown by each of the Upanishads is meditation. Meditation means unceasingly focusing our attention on God. It is noteworthy that the truth of Brahman is explained to the disciples during the Gurukul education of the Upanishads and meditation is pointed out as the way to reach it. It is therefore noteworthy that the Upanishads proclaim meditation as the best way for the soul to attain God by freeing itself from worldly sufferings.
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Bhatt, Lajja. "Women in Upanishads." Quest-The Journal of UGC-HRDC Nainital 14, no. 1 (2020): 7. http://dx.doi.org/10.5958/2249-0035.2020.00002.9.

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Chandra, Rohitash, and Mukul Ranjan. "Artificial intelligence for topic modelling in Hindu philosophy: Mapping themes between the Upanishads and the Bhagavad Gita." PLOS ONE 17, no. 9 (September 1, 2022): e0273476. http://dx.doi.org/10.1371/journal.pone.0273476.

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The Upanishads are known as one of the oldest philosophical texts in the world that form the foundation of Hindu philosophy. The Bhagavad Gita is the core text of Hindu philosophy and is known as a text that summarises the key philosophies of the Upanishads with a major focus on the philosophy of karma. These texts have been translated into many languages and there exist studies about themes and topics that are prominent; however, there is not much done using language models which are powered by deep learning. In this paper, we use advanced language models such as BERT to provide topic modelling of the Upanishads and the Bhagavad Gita. We then map those topics of the Bhagavad Gita and the Upanishads since it is well known that Bhagavad Gita summarizes the key messages in the Upanishads. We also analyse the distinct and overlapping topics amongst the texts and visualise the link of selected texts of the Upanishads with the Bhagavad Gita. Our results show very high similarity between the topics of these two texts with the mean cosine similarity of 73%. We find that out of the fourteen topics extracted from the Bhagavad Gita, nine of them have a cosine similarity of more than 70% with the topics of the Upanishads. We also find that topics generated by the BERT-based models show very high coherence when compared to the conventional models. Our best-performing model gives a coherence score of 73% on the Bhagavad Gita and 69% on the Upanishads. The visualization of the low-dimensional embeddings of these texts shows very clear overlapping themes among their topics adding another level of validation to our results.
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Dissertations / Theses on the topic "Upanishads"

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Veras, Roberto Pereira. "chopenhauer e os Upanishads: vontade e representação na tradição indiana." Universidade Federal da Paraíba, 2015. http://tede.biblioteca.ufpb.br:8080/handle/tede/7890.

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This research tends to explicit the synthetic manner of a philosophical trajectory about Arthur Schopenhauer´s theory (1788-1860) with the sacred philosophy of hinduism. Furthermore, we will analyze in a conceptual hermeneutic form of the thon I and II of his maximum work the world as will and representation from 1819, as for Upanishads: Isha, Kena e Mundaka. In addition to it, we will conceive which elements and tendencies propose to the philosopher from Danzig the authentic access to the oriental philosophy, as well for the existent relation in his thought that inexorably establish an analogy yet in his youth as a deforce element in his maximum thesis about the will. This way discoursing, we realize that the will acts in its many variety levels of objectivities, strutting the existence of things through the plurality of the states that result in uniqueness essence of the being while thing-into-it.
Esta pesquisa tenciona explicitar de maneira sintética um direcionamento filosófico sobre a teoria de Arthur Schopenhauer (1788-1860) com a filosofia sagrada do hinduísmo. Para tanto, iremos analisar de forma hermenêutica-conceitual o tomo I e II de sua obra máxima O mundo como vontade e representação de 1819, assim como os Upanishads: Isha, Kena e Mundaka. Feito isso, estaremos percebendo quais os elementos e tendências que proporcionaram ao filósofo de Danzig o acesso autêntico da filosofia oriental, bem como a relação existente em seu pensamento que inexoravelmente estabelece uma analogia ainda na juventude como elemento edificante em sua tese máxima acerca da Vontade. Assim decorrendo, perceberemos que a Vontade atua em seus mais variados graus de objetivação estruturando a existência das coisas através de uma pluralidade de estados que resultam na univocidade da essência do ser enquanto coisa-em-si.
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Nautiyal, Nandita. "This self is Brahman, whitman in the light of the upanishads." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ29557.pdf.

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Nautiyal, Nandita. ""This self is Brahman" : Whitman in the light of the Upanishads." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26747.

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This thesis examines the reasons why Walt Whitman has been a "puzzle" to literary critics for well over a century. It shows the correspondence between Walt Whitman's work and the mystical tradition of East as also interpreted by American Transcendentalists. Enquiry into "self" is the central theme of most of Whitman's work. Two aspects of this enquiry have been investigated in this thesis and compared with the Upanishads: the development of self; and the use of contradictions as a means of conveying meaning. Both aspects support the view that Whitman displays a worldview not in accordance with the popular Western view in which God and man are entirely different and can never meet on equal terms. Whitman's view can be compared to that of the American Transcendentalists and Neoplatonists which finds a sympathetic chord in the native European tradition of humanistic values as well as in the Upanishads. Whitman works from a state of consciousness that is different in spirit and structure from the Hegelian dialectical principle which has wielded so much influence over Western thought. Whitman's poetry is remarkably akin to that of the Upanishadic writers in whose consciousness the subject and object have fused into one. Whitman is shown to draw his ideas from a depth of the human psyche that is often associated with Eastern thought but which is also present in the West. Four stances of self in Whitman's work have been identified which are seen to be related to, but not identical with, four states of consciousness in the Upanishads. The thesis concludes that not only is there a remarkable degree of correspondence between Walt Whitman and the Upanishads, both in respect to development of the self and use of contradictions, but that interpreting him in the light of the Upanishads provides another modern opportunity for meeting of the East and the West.
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Saradananda, Swami. "The human soul (jivatma) and its ultimate goal (moksa) in the context of Taittiriya Upanisad (3.10.5): a study in an aspect of Hindu eschatology." Thesis, Rhodes University, 1995. http://hdl.handle.net/10962/d1016396.

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This research was stimulated by pastoral concerns regarding the high rate of suicide in the South African Hindu community. On the one hand it was found that traumatized individuals contemplating suicide were woefully ill-equipped with helpful religious guidelines and on the other it is known that the primary and authoritative scriptures of Hinduism possess a wealth of information that can promote healing. This work uses the Taittiriya Upanishad (3.10.5) to address this challenge. The early Vedic writings are not systematized nor are they fully explicable except through commentaries. This research surveys the early Vedic and Upanisadic Writings in order to show the literary, social and philosophical conditions under which the texts were produced. The Taittiriya Upanisad is the culminating part of several strands of thought that emerged from the earlier Taittiriya School. In order to interpret the text of this Upanisad it was necessary to link its key concepts with other Upanisads of this period. Further interpretations emerged from later Upanisads. These texts were viewed in the light of several commentators - Shaukara (medieval period), and Vivekananda, Aurobindo and Radhakrishuan of the Neo-Vedanta movements. In the early Vedic period the soul is a metaphysical entity. Upon death it is judged and in accordance with its good or bad actions, heavenly rewards or the punishments of hell are meted out to it. Heaven and hell are final eschatological goals for the soul in the Vedic period. In the later Vedic or Upanisadic period it is found that heaven and hell are temporary eschatological goals. The ultimate goal becomes Liberation which implies the cessation of duality and the realization of non-duality. Correspondingly the Taittiriya Upauisad defines the soul in a manner in which its components have the potential to achieve this later goal. Here the soul is a formulation of five sheaths: body, vital energy, mind, intellect and bliss with an immortal consciousness as its focus. Functioning under the effects of ignorance each sheath binds the soul to suffering and rebiiths either on earth or on other planes (heaven or hell). However, each sheath also possesses an intrinsic capacity to liberate the soul from suffering. Tills work explores these negative and positive capabilities of the sheaths and points out the path by which the soul's divine potential may be realized. The ultimate healing or liberation occurs when the 'focus-consciousness' of the soul is intuitively realized. This consciousness is one with the universal consciousness. This achievement produces the 'liberated soul' who experiences ecstasy at this knowledge of oneness. This research also points out that the Neo-Vedanta movements, unlike their medieval counterparts, have a life-affirming and positive social attitude that seeks to draw from ancient texts for the purposes of healing and social upliftment.
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Günther, Axel. "Inför döden är vi alla olika : En undersökning av diskurser om värde som upprätthållare av social distinktioni Katha Upanishad och Phaedo." Thesis, Uppsala universitet, Teologiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-352972.

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The Katha Upanishad and Plato’s Phaedo are two texts are both part of a philosophical and religious canon that form existential cornerstones in two respective systems of thought. Both texts claim to be formulations of eternal and unchangeable truths, a claim that to a considerable extent has been accepted historically. Furthermore, they show striking similarities as to how they express views of ultimate value. The parallels that can be drawn between these texts do not end there, however. This essay argues that the central message in both texts served an additional function: That of beneficially affecting the hierarchic position of the authors in their respective societies. Conceptualising their historical contexts as fields of power in the manner of modern sociology applied historically, the following essay will analyse the two texts in the light of established strategies for elevating, upholding and defending one´s position in society. The analysis shows that these strategies in all probability had a relevant role in the shaping of both texts.
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Davis, Andrew. "You are that| An Upanishadic approach to empathic writing instruction in a high school social science course." Thesis, Illinois State University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3643246.

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This dissertation reports the results of a qualitative research project investigating an approach to composition instruction in a high school social studies course that is based on the Upanishadic concept of tat tvam asi (you are that). Research for this study was conducted while I taught a section of Non-West History to high school juniors and seniors. This dissertation addresses the issues involved in the teaching of writing in a high school social science course. Specifically it focuses on the issues involved when a teacher attempts to construct a class that engages students to read and write in ways that promote empathic understanding of the other. To make this argument, I collected data in the Non-West History courses that I taught in 2012. The data consists largely of writing prompts I gave students dealing with literature we read and films we watched as well as their written responses. This dissertation argues that writing in a social science class should not be limited to research papers and essay tests. Further, this dissertation argues (citing the work of Jeremy Rifkin, J. Krishnamurti, Carl Rogers, Rollo May, Thomas Merton, and S. Radhakrishnan) that writing assignments should also be given that promote the empathic awareness that the self is the other. Further, I will offer a counter notion that writing in Social Studies classes should not be just about "conveying information" or "demonstrating knowledge" (cf. Kiuhara et al. 150). Instead, writing should be used to give students the opportunities to creatively develop new insights about their place in the world. Thus, this dissertation concludes by proposing a new model for the teaching of writing in a high school social science course.

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Dewa, Harilal G. "Comparative metaphysics of the Vedas, Upanisads and the Bhagavad Gita." Thesis, 1990. http://hdl.handle.net/10413/7494.

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Lobas, V. "Spiritual search on crossing of the western and eastern cultures: language, "upanishads", philosophy." Thesis, 2019. http://repository.kpi.kharkov.ua/handle/KhPI-Press/48171.

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Rajamani, S. "An analysis of the second chapter of the Bhagavad Gita from an Upanisadic perspective." Thesis, 1995. http://hdl.handle.net/10413/7386.

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Books on the topic "Upanishads"

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Eknath, Easwaran, and Nagler Michael N, eds. The Upanishads. Petaluma, CA: Nilgiri Press, 1987.

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Shukla, Shyam N. The Upanishads. Fremont, Calif: Asian Humanities Press, 1999.

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Mahasay, Lahiri. The Upanishads. 2nd ed. San Diego: Sanskrit Classics, 2006.

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Parthasarathy, A. Choice Upanishads. Mumbai: A. Parthasarathy, 2001.

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Ananthacharya, Chakravarti. Philosophy of Upanishads. Bangalore: Ultra Publications, 1999.

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Kalyāṇasundaraśāstri. Gita and Upanishads. Madras: Ādi Śaṅkara Advaita Research Centre, 1990.

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Nikhilananda. Upanishads: Vol. 1 (Upanishads). Ramakrishna-Vivekananda Center, 1986.

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Nikhilananda. Upanishads: Vol. 3 (Upanishads). Ramakrishna-Vivekananda Center, 1990.

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Nikhilananda. Upanishads: Vol. 2 (Upanishads). Ramakrishna-Vivekananda Center, 1990.

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Nikhilananda. Upanishads. HarperCollins, 2000.

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Book chapters on the topic "Upanishads"

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Koller, John M. "The Vedas and Upanishads." In Oriental Philosophies, 19–37. London: Macmillan Education UK, 1985. http://dx.doi.org/10.1007/978-1-349-08237-7_4.

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Booth, Allyson. "“Shantih shantih shantih”: Upanishads." In Reading The Waste Land from the Bottom Up, 253. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137482846_54.

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Krishnan, Venkat R. "Upanishads and Transformational Leadership." In Global Perspectives on Indian Spirituality and Management, 275–85. Singapore: Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-19-1158-3_23.

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Bresnan, Patrick S. "Introduction to the Upanishads." In Awakening, 38–68. 7th ed. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003223559-4.

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Bouquet, A. C. "The Age of the Upanishads." In Hinduism, 42–62. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003478614-4.

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Regehly, Thomas. "Compassion and Solidarity in Schopenhauer and the Upanishads." In Schopenhauer on Self, World and Morality, 95–105. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-5954-4_9.

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Ramesh, Sangaralingam. "The Mahajanapadas and the Upanishads: 600 BC to 345 BC." In Palgrave Studies in Economic History, 109–43. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-42072-6_4.

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Smith, Blake. "Counter-Revolution and Cosmopolitan Spirituality: Anquetil Duperron’s Translation of the Upanishads." In The French Revolution and Religion in Global Perspective, 25–48. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-59683-9_2.

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Collins, Brian. "The Eastern Revolution: From the Vedas to Buddhism, Jainism, and the Upanishads." In The Palgrave Handbook of Mimetic Theory and Religion, 111–17. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-53825-3_15.

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10

Wiese, Harald. "Balancedness. Emerson’s Theory in the Upanishads, in Cooperative Game Theory, and Beyond." In Rationality in Social Science, 175–98. Wiesbaden: Springer Fachmedien Wiesbaden, 2021. http://dx.doi.org/10.1007/978-3-658-33536-6_9.

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