The Upanishads, Part 1

Contents

1. Khandogya 113 sections
2. Khandogya 224 sections
3. Khandogya 319 sections
4. Khandogya 417 sections
5. Khandogya 524 sections
6. Khandogya 616 sections
7. Khandogya 726 sections
8. Khandogya 815 sections
9. Kena 19 sections
10. Kena 25 sections
11. Kena 312 sections
12. Kena 49 sections
13. Isa18 sections

Nearest to the Papers

The passages of this work and the paragraphs of the Papers that are nearest to each other in meaning, as the API compares them.

• Kena 4.1-360%She replied: 'It is Brahman. It is through the victory of Brahman that you have thus become great.' After that he knew that it was Brahman. Therefore these Devas, viz. Agni, Vâyu, and Indra, are, as it were, above the other gods, for they touched it (the Brahman) nearest. And therefore Indra is, as it were, above the other gods, for he touched it nearest, he first knew it.94:1.4The Melchizedek Teachings in the OrientDefinite henotheistic developments were paving the way for an evolved monotheism. Agni, the most ancient deity, was often exalted as the father-head of the entire pantheon. The deity-father principle, sometimes called Prajapati, sometimes termed Brahma, was submerged in the theologic battle which the Brahman priests later fought with the Salem teachers. The Brahman was conceived as the energy-divinity principle activating the entire Vedic pantheon.
• Khandogya 7.1557%1. 'Spirit (prâna) is better than hope. As the spokes of a wheel hold to the nave, so does all this (beginning with names and ending in hope) hold to spirit. That spirit moves by the spirit, it gives spirit to the spirit. Father means spirit, mother is spirit, brother is spirit, sister is spirit, tutor is spirit, Brâhmana is spirit. 2. 'For if one says anything unbecoming to a father, mother, brother, sister, tutor or Brâhmana, then people say, Shame on thee! thou hast offended thy father, mother, brother, sister, tutor, or a Brâhmana. 3. 'But, if after the spirit has departed from them, one shoves them together with a poker, and burns them to pieces, no one would say, Thou offendest thy father, mother, brother, sister, tutor or a Brâhmana. 4. 'Spirit then is all this. He who sees this, perceives this, and understands this, becomes an ativâdin. If people say to such a man, Thou art an ativâdin, he may say, I am an ativâdin; he need not deny it.'12:8.12The Universe of Universes3. Spirit. The highest personal reality. True spirit is not subject to physical gravity but eventually becomes the motivating influence of all evolving energy systems of personality dignity.
• Khandogya 7.2455%1. 'Where one sees nothing else, hears nothing else, understands nothing else, that is the Infinite. Where one sees something else, hears something else, understands something else, that is the finite. The Infinite is immortal, the finite is mortal.' 'Sir, in what does the Infinite rest?' 'In its own greatness—or not even in greatness.' 2. 'In the world they call cows and horses, elephants and gold, slaves, wives, fields and houses greatness. I do not mean this,' thus he spoke; 'for in that case one being (the possessor) rests in something else, (but the Infinite cannot rest in something different from itself.)115:3.4The Supreme BeingIt is only man’s distance from infinity that causes this concept to be expressed as one word. While infinity is on the one hand UNITY, on the other it is DIVERSITY without end or limit. Infinity, as it is observed by finite intelligences, is the maximum paradox of creature philosophy and finite metaphysics. Though man’s spiritual nature reaches up in the worship experience to the Father who is infinite, man’s intellectual comprehension capacity is exhausted by the maximum conception of the Supreme Being. Beyond the Supreme, concepts are increasingly names; less and less are they true designations of reality; more and more do they become the creature’s projection of finite understanding toward the superfinite.

This edition

Translator

F. Max Muller

Year

1879

Tradition

Hindu

Rights

Public domain in the United States

Source

Read at the source