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Journal articles on the topic 'Upanishads'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

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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4

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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5

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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6

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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7

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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10

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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11

Murthy, P. N. "Inquiry systems of Upanishads." Systems Practice 7, no. 4 (August 1994): 457–63. http://dx.doi.org/10.1007/bf02169366.

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Fatmawati, Komang. "Menyama Braya dalam Upanisad." JAPAM (Jurnal Pendidikan Agama) 1, no. 1 (April 27, 2021): 62. http://dx.doi.org/10.25078/japam.v1i1.2170.

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This paper aims to convey an understanding of Brama Brama in the view of Upanishad. Upanisad is a book that cannot be separated from the Vedic scriptures. Even each part of the Chess Weda Samhita each has an Upanishad, albeit with different amounts. There are so many teachings contained in the Upanishads, one of which is the teachings on norms that teach about harmonization of life both human and human, human beings with God, and humans with the natural surroundings. Humans other than as individual beings are also at the same time as social beings where humans need interaction with other humans in order to meet their needs. Tri Hita Karana which in its division is Pawongan which means a harmonious relationship between humans and humans. The interactions that occur in Balinese Hindus are not only the application of the teachings of Tri Hita Karana but also as the application of the teachings of Tat Tvam Asi.

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13

Bhatta, Damaru Chandra. "Upanishadic Vision in T. S. Eliot's Poems and Plays." DMC Research Journal 4, no. 1 (December 1, 2018): 41–47. http://dx.doi.org/10.3126/dmcrj.v4i1.44226.

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The objective of this paper is to explore how T. S. Eliot's writings reflect the vision of the Upanishads. This paper examines the extent to which his writings are similar to the philosophy of the Upanishads. His major poems and plays recall the ideas of the non-dualistic or monistic Vedic vision of the Upanishads. So far as one has a dualistic- bent of mind, he cannot be free from the cycle of death and rebirth, or pain and pleasure. Peace and bliss comes from the meditation of the Self within the heart. This article traces Eliot's personal quest for understanding the meaning of human existence and the spiritual essence of life.

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14

Ghosh, Robin. "Upanishads - The beginning of Indian Philosophy." International Journal of Science and Research (IJSR) 13, no. 6 (June 5, 2024): 1091–94. http://dx.doi.org/10.21275/es24614162453.

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15

Bhatta, Damaru Chandra. "The Essence of the Upanishad in T. S. Eliot's Poems and Plays." Literary Studies 34, no. 01 (September 2, 2021): 11–24. http://dx.doi.org/10.3126/litstud.v34i01.39520.

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This paper attempts to explore the essence of the principal Upanishads of the Hindu philosophy in T. S. Eliot’s selected seminal poems and plays. The principal Upanishads are the Ishavasya, Kena, Katha, Prashna, Mundaka, Mandukya, Taittiriya, Aitareya, Chhandogya, Brihadaranyaka and Shvetashvatara. The famous poems are “Ash-Wednesday” and Four Quartets, and the famous plays are Murder in the Cathedral, The Family Reunion, and The Cocktail Party under scrutiny in this paper. The essence of the principal eleven Upanishads is that Brahman is source of all creations including the human beings, who get results according to their karma and are born again and again until they get moksha (liberation) through the self-realization of Brahman; therefore, our goal should be to attain moksha or Brahman, only through which we can experience perpetual peace and unbound bliss. Likewise, Eliot suggests that we should attempt to go back to our “Home” (Brahman, also a symbol of peace and bliss), for which we must attempt several times until we become qualified through the non-dual knowledge of “the still point” (Brahman) and its self-realization along with the spiritual practices of renunciation and asceticism. The practice of unattached action done without the hope of its fruit (nishkam karma) and unselfish devotion (Bhakti) are secondary paths to attain liberation. Since the path of spiritual knowledge can make us realize Brahman immediately, Eliot prefers this path of knowledge to the progressive or indirect paths of action and devotion. Thus, his texts reflect the essence of the Upanishads. The significance of this paper within the context of existing scholarship lies in its introduction to the new knowledge that Eliot’s poems and plays could be extensively interpreted by finding the essence of the Upanishads in his texts. Practically, the knowledge of the essence of the Upanishads can help us know the mystery of life and death, and Atman and Brahman, and get liberation from all kinds of suffering and misery, and the cycle of life and death as well before death.

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S, Bala Janani. "Theoretical Status of Vaishnavism." International Research Journal of Tamil 3, S-1 (June 17, 2021): 164–67. http://dx.doi.org/10.34256/irjt21s126.

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Vaishnavism is a major section of bhakti literature. The Vedic texts, upanishads and agamas describe the theoretical position of the Vaishnava god Thirumal. In the Four Vedas, the oldest of the vedas, The Vaishnavakadava, Thirumal, appears as the main god. The Upanishads, which guide the ethics of life, have highlighted the position of Vishnu. In addition, this article is entitled Vaishnavism in a theoretical position to explore how to worship God through Vaishnavism.

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Vasantharaman, Raghuraman. "The Relation between the Consciousness and the Phenomenal World. A metaphysical understanding in the view of Advaitic tenet." DIALOGO 7, no. 2 (June 30, 2021): 44–50. http://dx.doi.org/10.51917/dialogo.2021.7.2.3.

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"The inquisitiveness about the relation between Consciousness and the phenomenal world has long existed in the area of philosophy and science. Philosophy tries to understand it subjectively whereas science tries to understand it materially. The nature of inquiry differs in both fields. In this paper, I will try to explain the relationship between Consciousness and the phenomenal world from a metaphysical aspect in the view of Advaitic Tenet. The Advaitic tenet is the essence of the Upanishadic explanation. The Upanishads generally form the last portions of the Veda and are the positive culmination of its philosophy. The consciousness and its relation to actions can never be understood only philosophically unless the power and form of will are properly understood. According to the Upanishads, the whole apparatus of perception is distinct from the Self (Consciousness) and is a manifestation of the physical. Since superimposition of the spirit and non-spirit on each other is the root cause of transmigration , we are unable to distinct ourselves (Consciousness) from the phenomenal world. Philosophy, religion, and ethics deal with only human beings. The Upanishads assert their independence in action but since they are limited in their apparatus of perception and expression, they are limited as well. Knowledge is the limiting factor. With the help of knowledge, we will be able to remove misery and bring a happy and relaxed state. Since we are identified with our body-mind complex, we are unable to remove misery and bring a happy relaxed state. This ignorance leads us to misery again. Here comes the significance of the scriptures. In this paper, I will try to define, how to discriminate Consciousness from the phenomenal world? I will define the nature of Consciousness and the phenomenal world according to the Advaitic tenet. The main topic i.e., the relation between Consciousness and the phenomenal world will be discussed according to the Advaitic tenet. The main purpose of knowing this is to realize Self Consciousness. Hence, this paper will be concluded by introducing the methods to discriminate the Consciousness and the phenomenal world and to realize Self Consciousness. "

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Ko, Joon-Seog, and Dong-Yul Cho. "W. B. Yeats and the Upanishads." Yeats Journal of Korea 30 (June 30, 2008): 5–28. http://dx.doi.org/10.14354/yjk.2008.30.5.

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Smirnov, Nikolay A. "Figure of Brahman and brahminical Ritual Thinking." Chelovek 33, no. 2 (2022): 111. http://dx.doi.org/10.31857/s023620070019514-2.

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The article’s author suggests, that philosophy in Indian culture didn’t arised as a ritual’s overcoming, but arised as a ritual thinking’s development, the most important of that is the unity of word, thought and action, founded on the participants’ ritual’s and everything’s, that happens in it, symbolic identification’s with absolute, eternal divine life’ developments (first of all — world’s creation). The acts of philosophical thought, described in the "older" Upanishads, — this isn’t abstract thinking about world’s principles, which replaced the vedic sacrifice, and a new, more perfect form of sacrificial ritual’s performing, and a special, sacred Knowledge, which has not an epistemological, but a soteriological meaning. The purpose of such philosophy is not to know the world but is an achieving immortality through the sacralization of all things. For this purpose, the most important is the ontologization of the priest-brahman’s figure, transformed into the image of Brahman as the absolute life’s found and the inner essence of the ″self″ (this transformation is described in brahman texts — symbolic comments on the vedic ritual), and the meaning of the ritual formula ya evam veda ("who knows so"), the form of development of which is the philosophical formulas of the Upanishads. Just as the Brahman priest creates the sacral space of the ritual identifying himself and everything, that happens inside the ritual, with the Prajapati’s sacrifice, who creates the world, so Upanishad thinkers sacralize everything that exists and themselves through the understanding the identity of atman and brahman. This understanding is an act of ritual identity, not a theoretical interpretation. The author of the article was helped by the concept of "ritual symbolism" by V.S. Sementsov, who understands Vedic sacrifice as a special type of thinking.

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Afroogh, Mohammad Reza, Ali Reza Khajegir, and Ali Reza Fahim. "A Comparative Study of “Eternity” in The Holy Quran and The Ancient Upanishads." GEMA TEOLOGIKA: Jurnal Teologi Kontekstual dan Filsafat Keilahian 4, no. 1 (April 24, 2019): 55. http://dx.doi.org/10.21460/gema.2019.41.400.

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The problem of death and immortality is an ontological concern of human being. Islam and Hinduism, like other religions, have always sought to resolve this problem. Philosophical, verbal, mystical, and Qur’anic criticisms have attracted the attention of Muslim and Hindu scholars. The issue of immortality has been examined from different perspectives. In this study, it is examined from the perspectives of the Holy Qur’an and the ancient Upanishads. The use of the word soul in the Qur’anic verses, and then, with references to the early Upanishads is a key point in understanding the immortality of the human soul. In the Qur’an, special attention has been paid to the issue of the soul and has been referred to as a safe soul. In the Abrahamic religions, human creation is distinctive from other beings, and the final stage of creation is that of human being. In the old Upanishads, only the universal human being (Purusha) is considered as the soul and the main source of the world. The true and inward human being (Atman) is only meaningful in the unity and permanent union with Brahma, and the material aspect of human being (Perkeṛiti) is not very important.

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Lee, Cheolhee. "Yeats’s “Sailing to Byzantium” and The Upanishads." Yeats Journal of Korea 48 (December 30, 2015): 177–85. http://dx.doi.org/10.14354/yjk.2015.48.177.

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Agarwal, Nilanshu Kumar. "On Peeping Through the Upanishads; Greedy Indians." South Asian Review 27, no. 3 (October 2006): 155. http://dx.doi.org/10.1080/02759527.2006.11932482.

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Singh, Pawan Kumar. "Glimpses of excellence in the principal Upanishads." IIMT Journal of Management 1, no. 1 (July 16, 2024): 3–4. http://dx.doi.org/10.1108/iimtjm-04-2024-079.

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Das, Pintu. "Ram Mohan Roy and Contemporary Hindu Religion: A Philosophical Study." Journal of Advances in Education and Philosophy 7, no. 09 (September 19, 2023): 342–46. http://dx.doi.org/10.36348/jaep.2023.v07i09.003.

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Raja Ram Mohan Roy was a rational and progressive social reformer of modern India. The contemporary societal condition of Ram Mohan was that the common people were misled in several ways by the priest in the name of religion. The conventionally accepted rituals and customs were used as instrumentally to make the Brahmans benefited. They used their fabricated words in society in the name of scriptures and it is consequently resulting to the common people used to follow those instructions blindly. That time, Upanishads was not available in Bengali Language. Since Ram, Mohan Roy translated the Upanishads and core Sanskrit texts into Bengali language and made the common people conscious about their scriptural essence. In addition, the common person able to capture the essence of religion. He was clamor against the hitherto existing ritualism has been practicing in Hinduism. He exposed that the Upanishads do not preach any kind of idol worship. Actually, Ram Mohan wished to develop a rationalistic attitude among the common people of the society and presents a new direction of Hinduism that is called Neo-Hinduism. The present paper intends to depict the image of Hindu religion contemporary to Ram Mohan and how he brought a renaissance through firmly criticizing the dogmatically accepted rituals of Hinduism.

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Kar, Binita. "Development of Moral Beliefs in Some Principal Upanishads." REVIEW JOURNAL PHILOSOPHY & SOCIAL SCIENCE 45, no. 2 (September 30, 2020): 259–66. http://dx.doi.org/10.31995/rjpss.2020.v45i01.031.

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Thayanithy, Murugu. "Advaita Doctrine and Unity." International Research Journal of Tamil 3, S-2 (April 30, 2021): 40–45. http://dx.doi.org/10.34256/irjt21s28.

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The idea of unity arises in the Vedas in the world of Indian philosophy. Though there is a natural worship, it is finally discovered that all the gods are the same power. In later times, all the deities were worshipped as Prajapati. The thought of unity continued to be immersed in the upanishads that finally arose in the Vedas. The lord was called Brahmma. In the period, Sankara has given importance to Advaita thought, in order to clarify the views found in the Upanishads. The Advaita theory speaks of the fact that it is a true object. That is The Brahman, and there is no defect in it. For this he speaks of vivatvatism, prativivavada, and avatarvatism. He is strongly presenting the idea that the world and life arise from the Brahmana. But the following principles of Vishitatvaita, Dvaita and Saiva saivism are the three truthful of the Lord, life and the world. But they too are willing to speak of the lord who is not less. In this way, we cansee that the advaita doctrine of Sankarar cannot be presented as a description of the doctrine by refusing or standing away. So all theories speak of a true object in the end, which is the object of the divine doctrine that is now widely worshipped throughout the world. The Vedas, Upanishads, Vedanta and Saiva siddhanta concepts are presented to the forefront of this article. The study is explained in a way that is compared with history to find out the truth of the study.

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Brockington, John. "Wood, Ananda. 1997. From the Upanishads and Interpreting the Upanishads. New Delhi: Full Circle, viii, 279 pp. and vi, 199 pp." Studies in World Christianity 5, no. 1 (April 1999): 101–3. http://dx.doi.org/10.3366/swc.1999.5.1.101.

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Brockington, John. "Wood, Ananda. 1997.From the Upanishads and Interpreting the Upanishads. New Delhi: Full Circle, viii, 279 pp. and vi, 199 pp." Studies in World Christianity 5, Part_1 (January 1999): 101–3. http://dx.doi.org/10.3366/swc.1999.5.part_1.101.

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Mushtaq Wani, Abid. "Hindu Spiritualism: A Study of Upanishads and Yoga Sutras." International Journal of Philosophy 9, no. 1 (2021): 5. http://dx.doi.org/10.11648/j.ijp.20210901.12.

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Suh, Hye Sook. "Yeats’s Anti-self Defined by Upanishads and Zen Buddhism." Yeats Journal of Korea 29 (June 30, 2008): 59–86. http://dx.doi.org/10.14354/yjk.2008.29.59.

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서봉기. "Understanding the Characteristics of Nādi in the Classic Upanishads." Journal of South Asian Studies 18, no. 3 (March 2013): 111–40. http://dx.doi.org/10.21587/jsas.2013.18.3.005.

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Ramadevi, Dr S. "Education a man needs today as depicted in upanishads." International Journal of Sanskrit Research 9, no. 5 (September 1, 2023): 151–53. http://dx.doi.org/10.22271/23947519.2023.v9.i5c.2223.

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Viswanathan, Uma Maheswari, and Sangeetha K. "Voice of the East in Eliot and Oppenheimer." BL College Journal 5, no. 2 (December 2023): 85–91. http://dx.doi.org/10.62106/blc2023v5i2e8.

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This paper presents the influence of the mystic East in providing answers to some of the daunting ethical questions that haunted Westerners during the era of world wars. T S Eliot and Oppenheimer who admits the influence of Waste Land on him are taken for the study. Bhagavad Gita the emblematic Sanskrit text that appears in the epic Mahabharata, Vedas, and Upanishads has influenced poets and philosophers like Whitman, Emerson, Thoreau, Eliot, etc. as well as scientists like Oppenheimer, Heisenberg, Schrodinger, Tesla, etc. The references to Sanskrit texts cannot be taken as mere decorations or indulgence in exoticism; the messages are organically incorporated into their words, actions, and whole lives. In ‘The Waste Land’, the Upanishad is quoted explicitly while the theme of the Bhagavad Gita is used implicitly in the juxtaposition of life and death and treatment of sensual pleasures and means to control senses. Karmayoga or doing one’s duty in a detached manner gave strength to Oppenheimer who directed the project of building the Atomic Bomb which he knew would be used on the enemies. The message of Lord Krishna in Gita gave him the notion of duty/dharma and renunciation of the fruits of his action gave him the thrust to make a weapon of mass destruction.

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RAMESH, SUJATHA. "Effective Use of Ideas from Vedas and Upanishads to Integrate Educational Technologies." Journal of Research on the Lepidoptera 51, no. 2 (April 20, 2020): 61–72. http://dx.doi.org/10.36872/lepi/v51i2/301078.

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Dwivedi, O. P. "Vedic Heritage for Environmental Stewardship." Worldviews: Global Religions, Culture, and Ecology 1, no. 1 (1997): 25–36. http://dx.doi.org/10.1163/156853597x00191.

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AbstractAn ethic of environmental stewardship can find valuable support in the world's existing cultural and spiritual traditions. This paper emphasises the Vedic heritage for eco-care, citing as examples numerous passages from Hindu sacred writings, including the Vedas, the Upanishads and the Bhagavad Gita. These scriptures demonstrate an early understanding of the need to temper our material appetites, and most importantly, to treat the earth with care and respect.

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Raval, Suhag, Nisha Parmar, Manisha Vadhel, and Kiran Mouri. "Agni's Ayurvedic Philosophy: Insights from Vedic to Ayurvedic Texts." Interdisciplinary Journal of Yagya Research 6, no. 1 (August 25, 2023): 18–21. http://dx.doi.org/10.36018/ijyr.v6i1.107.

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This perspective study delves into Agni within the context of Ayurvedic philosophy. The paper explores Agni's portrayal in Vedic and Ayurvedic texts, examining its perspective in processes such as metabolism and digestion, for which the study encompasses Agni's representation in Vedas, Upanishads, Nyaya Darshan, and specific terminologies and key Ayurvedic texts. The analysis reveals the intricate relationship between Agni and concepts like Pitta dosha, digestion, and bodily development.

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Kumari, Soumya, Vidyalakshmi K, and Likhita DN. "A REVIEW ON AYURVEDA DARSHANA: A PHILOSOPHICAL VIEW." Journal of Biological & Scientific Opinion 10, no. 4 (September 10, 2022): 38–40. http://dx.doi.org/10.7897/2321-6328.104162.

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The word Darshana is derived from the root “Drishyate” or “Drish” means to see.“Drishyate Anena iti Darshana” means that which facilitates to visualisation the facts pertaining to the universe. “Sarve Darshanaha Jnanartha saadhanaha” All the Darshanas are the means or instruments of knowledge. They were born out of Upanishads. The Upanishads were commonly referred to as Vedas. One section of Darshana known as Asthika Darshana believed that the vedas are “Apourusheya”(not created by man or beyond the intellectual capacity of a common man).They believe in the existence of Atma(soul),Paramatma(supreme soul),Janana(birth),Marana(death),Moksha(salvation) and Ishwara(creator). Dukha Nivritti and Moksha Prapti is the purpose of all the Darshanas or philosophical preaches. Moksha is the ultimate aim of life i.e., after attaining Moksha, there is no further Sukha Dukha Bhava in that individual and the person attains blissfulness. Ayurveda, the science of life, also stresses upon “Purushartha Chathushtaya” where Moksha can be achieved through a Swastha Shareera, explaining the methods to attain Jeevan mukti (attainment of Moksha during one period of life span itself). Since the purpose of Ayurveda is also towards the achievement of Moksha either in this loka and the paraloka (Imam Cha Amum Cha) we can say that it is an independent Darshana.

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Kumari, Soumya, Vidyalakshmi K, and Likhita DN. "REVIEW ON AYURVEDA DARSHANA: A PHILOSOPHICAL VIEW." Journal of Biological & Scientific Opinion 10, no. 4 (September 12, 2022): 38–40. http://dx.doi.org/10.7897/2321-6328.104157.

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The word Darshana is derived from the root “Drishyate” or “Drish” means to see.“Drishyate Anena iti Darshana” means that which facilitates to visualisation the facts pertaining to the universe. “Sarve Darshanaha Jnanartha saadhanaha” All the Darshanas are the means or instruments of knowledge. They were born out of Upanishads. The Upanishads were commonly referred to as Vedas. One section of Darshana known as Asthika Darshana believed that the vedas are “Apourusheya”(not created by man or beyond the intellectual capacity of a common man).They believe in the existence of Atma(soul),Paramatma(supreme soul),Janana(birth),Marana(death),Moksha(salvation) and Ishwara(creator). Dukha Nivritti and Moksha Prapti is the purpose of all the Darshanas or philosophical preaches. Moksha is the ultimate aim of life i.e., after attaining Moksha, there is no further Sukha Dukha Bhava in that individual and the person attains blissfulness. Ayurveda, the science of life, also stresses upon “Purushartha Chathushtaya” where Moksha can be achieved through a Swastha Shareera, explaining the methods to attain Jeevan mukti (attainment of Moksha during one period of life span itself). Since the purpose of Ayurveda is also towards the achievement of Moksha either in this loka and the paraloka (Imam Cha Amum Cha) we can say that it is an independent Darshana.

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Ferrer, Albert. "INTEGRAL EDUCATION IN ANCIENT INDIA FROM VEDAS AND UPANISHADS TO VEDANTA." International Journal of Research -GRANTHAALAYAH 6, no. 6 (June 30, 2018): 281–95. http://dx.doi.org/10.29121/granthaalayah.v6.i6.2018.1373.

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Western scholarship usually ignores the contributions from other civilizations, India for instance. At the same time, contemporary India seems to have forgotten to some extent the deepest achievements of its own tradition. Moreover, modern culture has often produced some kind of despise against ancient traditions as opposed to the freedom and emancipation of the modern world. This paper tries to unveil all the depth and beauty of Indian philosophy of education, especially through major traditions such as Vedas, Upanishads and Vedanta. It also tries to show that the pedagogic message of the sages of modern India revives all the depth of the ancient tradition. This long history of holistic education in India through 35 centuries may enrich the Western insights with figures such as Steiner, Montessori or Dewey, aware that intercultural dialogue will be one of the major challenges of the XXIst century. It becomes crystal clear through this paper that the vision of integral education in Indian culture was inseparable from the spiritual/ mystical dimension, or to put in reverse terms, the spiritual domain constituted the very foundation of the educational process in Indian philosophy of education, a fundamental point that would be again emphasized by Indian modern philosophers such as Vivekananda, Aurobindo and even Krishnamurti.

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Im, Yeeyon. "Yeats’s Doll and Donkey: Alienating the Upanishads in The Herne’s Egg." Modern Drama 63, no. 4 (December 2020): 477–96. http://dx.doi.org/10.3138/md.63.4.1085.

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reza Afroogh, Mohammad, Ali reza Khajegir, and Mohsen Fahim. "The Influence of Philosophical Upanishads’ Considerations on the Principles of Vedanta." Journal of Religion and Theology 4, no. 2 (2020): 16–21. http://dx.doi.org/10.22259/2637-5907.0402004.

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Ward, Keith. "God as Creator." Royal Institute of Philosophy Lecture Series 25 (March 1989): 99–118. http://dx.doi.org/10.1017/s0957042x00011275.

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‘In the beginning God created the heaven and the earth’ (Genesis 1.1). For millions of Jews, Christians and Muslims this has been a fundamental article of belief. Nor is it unknown in the classical Indian traditions. The Upanishads, taken by the orthodox to be ‘heard’, not invented, and to be verbally inerrant, state: ‘He desired: “May I become many, may I procreate” … He created (or emanated) this whole universe’ (Taittiriya Upanishad, 6). The belief that everything in the universe is brought into being by an act of will or desire on the part of one uniquely uncreated being is widespread and fundamental in religion. Historians of religion generally suppose that it is a rather late belief in the Biblical tradition, having developed from an earlier stage at which Jahweh was one tribal deity among others. By the time of the major prophets, however, the notion was firmly established that there is only one God, creator of everything other than himself. Christian theologians always seem to have had a great interest in conceptual problems, and the idea of creation has proved a very fruitful one for generating philosophical puzzles. Those puzzles are still of great theoretical interest, and I shall consider some of them with reference to the work of Augustine and, to a lesser extent Thomas Aquinas. Their views have been so influential that they may fairly be called ‘classical’, in Christian theology.

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Mallik, Sangram Keshari, and Dr Braja Kishore Sahoo. "Vedic Philosophy and Swami Nigamananda." SMART MOVES JOURNAL IJELLH 7, no. 12 (December 30, 2019): 18. http://dx.doi.org/10.24113/ijellh.v7i12.10214.

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Wonder that is India. India is wonderful because of its abundant and affluent cultural heritage. The cultural heritage of India is prudential of its spiritual richness and classical creativity. Vedic literature is the most wonderful and unparallel literary creation of Ancient India. Vedic literature has made this country worthy of worship. Vedas are without beginning and without end. Veda is author-less. It is Apauruseya. They are considered to be the direct word of the Divine. Vedic knowledge appeared in the dawn of the cosmos within the heart of Brahma. Brahma imparted this knowledge in the form of sound (Sabda) to his sons who are great sages. They transmitted the Vedic sound heard from Brahma to their disciples all over universe. There are four Vedas. They are the Rig Veda, Yajur Veda, Sama Veda and Atharva Veda. Four Vedas contain four types of texts such as The Samhitas, The Arankayas, The Brahmanas and The Upanishads. Veda is accepted as a code of conduct to Sanatan Dharma. The teaching of Veda is the concept that the individual is not an independent entity, but, rather, a part of the Universal Consciousness. Upanishads is the manifestation of Vedantic thought. Sada Darshan (Six Systems of Vedanta) is a very important part of Vedic philosophy. Swami Nigamananda a great Master of Vedic Literature achieved Nirbikalpa Sidhi of Vedanta in the year 1904. The philosophy of Vedanta is reflected in the creation of Swami Nigamananda. In his writings (Yogi Guru, Jnani Guru, Tantrik Guru, Premik Guru, Brahmacharya Sadhana and Vedanta Viveka) he has explained the main scriptures of Vedas such as The Upanishads, The Bramha Sutras and The Bhagavad Gita. His philosophy teaches us to love and live in a state of eternal freedom. The Philosophy of Swami Nigamananda is a synthesis of Sankar and Gouranga i.e. knowledge and love. Knowledge envisages the path of analysis and Love, the path of synthesis. In this way Nigamananda convincingly reconciled the two apparently contradictory creeds of Adi Shankaracharya and Gauranga Mohapravu. “He advised his disciples to combine Shankara’s view and Gournaga’s way and walk on this path of synthesis. In fact attainment of Jnana through Bhakti is the nucleus of his philosophy. Through his teachings and works, he proclaimed to the world the fundamental harmony of all religions that there are many paths which lead to the same goal”.

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Keshari Mallik, Sangram, and Dr Braja Kishore Sahoo. "Vedic Philosophy and Swami Nigamananda." SMART MOVES JOURNAL IJELLH 7, no. 12 (December 28, 2019): 17. http://dx.doi.org/10.24113/ijellh.v7i12.10232.

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Wonder that is India. India is wonderful because of its abundant and affluent cultural heritage. The cultural heritage of India is prudential of its spiritual richness and classical creativity. Vedic literature is the most wonderful and unparallel literary creation of Ancient India. Vedic literature has made this country worthy of worship. Vedas are without beginning and without end. Veda is author-less. It is Apauruseya. They are considered to be the direct word of the Divine. Vedic knowledge appeared in the dawn of the cosmos within the heart of Brahma. Brahma imparted this knowledge in the form of sound (Sabda) to his sons who are great sages. They transmitted the Vedic sound heard from Brahma to their disciples all over universe. There are four Vedas. They are the Rig Veda, Yajur Veda, Sama Veda and Atharva Veda. Four Vedas contain four types of texts such as The Samhitas, The Arankayas, The Brahmanas and The Upanishads. Veda is accepted as a code of conduct to Sanatan Dharma. The teaching of Veda is the concept that the individual is not an independent entity, but, rather, a part of the Universal Consciousness. Upanishads is the manifestation of Vedantic thought. Sada Darshan (Six Systems of Vedanta) is a very important part of Vedic philosophy. Swami Nigamananda a great Master of Vedic Literature achieved Nirbikalpa Sidhi of Vedanta in the year 1904. The philosophy of Vedanta is reflected in the creation of Swami Nigamananda. In his writings (Yogi Guru, Jnani Guru, Tantrik Guru, Premik Guru, Brahmacharya Sadhana and Vedanta Viveka) he has explained the main scriptures of Vedas such as The Upanishads, The Bramha Sutras and The Bhagavad Gita. His philosophy teaches us to love and live in a state of eternal freedom. The Philosophy of Swami Nigamananda is a synthesis of Sankar and Gouranga i.e. knowledge and love. Knowledge envisages the path of analysis and Love, the path of synthesis. In this way Nigamananda convincingly reconciled the two apparently contradictory creeds of Adi Shankaracharya and Gauranga Mohapravu. “He advised his disciples to combine Shankara’s view and Gournaga’s way and walk on this path of synthesis. In fact attainment of Jnana through Bhakti is the nucleus of his philosophy. Through his teachings and works, he proclaimed to the world the fundamental harmony of all religions that there are many paths which lead to the same goal”.

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Y. Bartholomew, Bradley. "Our Unconscious Soul: A Re-look at Aristotle Descartes & the Upanishads." Universal Journal of Psychology 5, no. 6 (December 2017): 272–82. http://dx.doi.org/10.13189/ujp.2017.050605.

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Neupane, Khagendra. "Ralph Waldo Emerson’s Literary Works: A Reflection of Hindu Philosophy." Cognition 3, no. 1 (January 30, 2021): 42–46. http://dx.doi.org/10.3126/cognition.v3i1.55635.

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The researcher explores how Emerson blends the East and the West in his literary works. In order to observe the influence of Eastern philosophy in his works, some of his representative literary texts like The Poet, The Over-Soul, Nature and Illusion are analyzed in detail. Emerson embodies the notion of Karma, Over-Soul and Pantheism in his texts. He browses through the Vedas, the Gita and the Upanishads, Eastern philosophical texts and ultimately encompasses their essence in his works. He also advocates the notion of Transcendentalism, going beyond the nature, together with Hinduism.

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Vijaya, Vijaya. "Significance of Vachanas." International Journal of English Literature and Social Sciences 9, no. 4 (2024): 092–96. http://dx.doi.org/10.22161/ijels.94.13.

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Vachana literature has a very special place in Kannada literary heritage. Unique literature consisting of verse prose, verse. The scriptures contain all the things needed for a pure life like religion, ethics, philosophy, spirituality, society, science, psychology, politics. What is not in the verses may seem more meaningful than what is there. It is no exaggeration that more ideas are contained here than the principles in the Vedas, Upanishads, Bhagavad Gita and other religious texts.The words of the 12th century sharanare about the greatness of vachanas are a mirror of reality.

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Sampath, Rajesh. "Inhabiting (CC.) ‘Religion’ in Hegel’s Phenomenology of Spirit to Develop an Ambedkarite Critique of the Blasphemous Nucleus of Upanishadic Wisdom." Symposion 7, no. 1 (2020): 55–84. http://dx.doi.org/10.5840/symposion2020715.

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This paper begins with several opening passages from the most esoteric writings in Hinduism’s vast, ancient religious-philosophical heritage, namely the Upanishads. The aim is to reveal certain essential connections between the primordial relation between self and sacrifice while exploring uncanny paradoxes of eternity and time, immortals and mortals and their secret linkages. The work is entirely philosophical in its intent and does not aspire to defend a faith-perspective. The horizon for this exposition follows the spirit of Ambedkar’s critique of Brahmanic superiority inherent in this entire system of religious thought: we must expose what lies in the heart of modern Hinduism to reveal its inner-contradictory entanglements, which are not exactly innocuous. A phenomenological-deconstructive inspiration motivates our own critical theoretical-philosophical conceptualizations beyond Ambedkar’s basic attestation to liberate India from Hinduism. The enterprise derives from a speculative appropriation and extension of the depths of (CC.) ‘Religion,’ the penultimate chapter of Hegel’s indomitable Phenomenology of Spirit (1807). The aim of the paper is to advance new philosophical theses in an unrelenting metaphysical critique of Hinduism– beyond Ambedkar’s writings–but also in a manner that is irreducible to the Western philosophical cosmos within which the nineteenth-century Hegel inhabited. The paper argues that the internal contradictions and aporias of mortality, immortality, self, bodyhood, time, and eternity in the Hindu Upanishads can be contrasted with Hegel’s speculative Western-Christological propositions to expose a greater metaphysical complexity that escapes Eastern and Western religious and philosophical traditions alike. Therefore, the paper falls within the scope of comparative philosophies of religion.

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Cho, Dongyul. "The Upanishads in the Later Period of W. B. Yeats’s Life and Works." Yeats Journal of Korea 48 (December 30, 2015): 331–60. http://dx.doi.org/10.14354/yjk.2015.48.331.

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Scalco, Diego. "Apophatisme et non-dualité dans le Vedānta et chez Ad Reinhardt." Cahiers ERTA, no. 33 (March 31, 2023): 95–117. http://dx.doi.org/10.4467/23538953ce.23.004.17566.

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Apophatism and Non-duality in the Vedanta and in Ad Reinhardt's work The Ultimate Paintings, a series of abstractions made by Ad Reinhardt during the 1960s, are coupled with writings with obvious affinities to the apophatic formulas of the commentaries of the Upanishads (the philosophical conclusions of the Vedas) known as the “nondual Vedānta” (Advaita Vedānta). The abstractions themselves refer to the model of the yantra, the geometrical diagram into which Brahmanic iconography is supposed to subside. In this instance, the apophasis defeats the attempt to signify through painting and language what constitutes itself in painting and language.

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