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Academic literature on the topic 'Upanishads'
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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 (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 (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 (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 (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 (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 (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 (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 (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 (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.