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The description of Brahman: " Not this, not this" Neti, Neti ; for there is no other and more appropriate description than this "Not this. By the elimination of all differences due to limiting adjuncts, the words Not This, Not This refer to some thing which has no distinguishing mark such as name, or form, or action , or heterogeneity, or species, or qualities.

These two negative particles are used in an all-inclusive sense, so as to eliminate every possible specification that may occur. All this is Brahman.

5 Philosophies From The Upanishads The World Needs Today

Sarvam khalvidam brahma — Chandogya Upanishad 3. According to Shankaracharya, the sole purpose of the Upanishads is to prove the reality of Brahman and the phenomenality or unreality of the universe of names and forms, and to establish the absolute oneness of the embodied soul and Brahman. Brahman is the only truth, the world is unreal, and there is ultimately no difference between Brahman and Atman, individual self. Brahma satyam jagat mithya, jivo brahmaiva naparah. This Vedic truth is not a product of the human mind and cannot be comprehended by the unaided human intellect.

Only a competent teacher, through direct experience, can reveal to the qualified student the true significance of the Vedas and the fullness of their absolutely consistent truth.

Brahman qualified by limiting conditions Saguna Brahman. The ultimate Brahman is devoid of attributes. The entire phenomenal universe is subject to the categories of space, time, and causation; but Brahman, the Supreme Reality, is beyond. In contrast with phenomenal objects, Brahman is not in space but is spaceless.

Brahman is not in time but is timeless. Brahman is not subject to causality but independent of the causal chain.


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In describing Brahman as omnipresent, all-pervading, unlimited, infinitely great and infinitely small, the Upanishads only point out that It is absolutely spaceless. That which cannot be expressed by speech, but by which speech is expressed—That alone know as Brahman and not that which people here worship. That which cannot be apprehended by the mind, but by which, they say, the mind is apprehended—That alone know as Brahman and not that which people here worship. That which cannot be perceived by the eye, but by which the eye is perceived—That alone know as Brahman and not that which people here worship.

That which cannot he heard by the ear, but by which the hearing is perceived—That alone know as Brahman and not that which people here worship. Kena Up.

The Upanishads 1 Of 3.

Brahman the Ultimate Reality; the Universe; the Absolute is Pure Consciousness and cannot be know by man because it is not an object. Brahman is the essence of the eye ' the Eye of the eye', 'the Ear of the ear' the mind etc. Brahman — Eternal, Infinite, Unconditioned — cannot be made an object of material, limited and finite senses. The speech cannot define Brahman. Fire, which burns and illumines other objects, cannot burn or illumine itself. Brahman is known when It is realized in every state of mind, for by such Knowledge one attains Immortality. By Atman one obtains strength, by Knowledge, Immortality.

The Vedas cannot show you Brahman, you are That already; they can only help to take away the veil that hides the truth from our eyes.

The Upanishads and the ancient Teachings about the Self | LOGON MAGAZINE

The first veil to vanish is ignorance ; and when that is gone, unskilful behavior goes; next desire ceases, selfishness ends, and all misery disappears. Dis-identify yourself with the body, and all pain will cease. This is the secret of healing. The universe is a case of hypnotisation; de-hypnotise yourself and cease to suffer. In order to be free we have to pass through vice to virtue, and then get rid of both.

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That thou art. Sarvam khalvidam brahma. Ekam sat vipra bahudha vadanti. Chandogya Upanishad 3. Aitareya Upanishad 3. The core of Yajnavalkya's teachings in the Brihadaranyaka Upanishad is that Brahman, or Atman, is the knowing subject within us. This is your Self, that is within all; everything else but This is perishable.

The image of an object is carried to the brain by a sense-organ, for instance the eye. After passing through various sheaths kosas , it reaches at last, according to the Hindu psychologists, the sheath of the intellect. There the light of Brahman, or the Self, which is reflected in the intellect, illumines the mental state regarding the object, and thus one becomes aware of it. The mental image of the object is transformed into knowledge of the object.

But this mental state is impermanent; therefore the consciousness—which in reality is Brahman— associated with the mental state appears to be impermanent. There is no bliss in anything finite. Only the Infinite is bliss. One must desire to understand the Infinite.

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The Upanishads: Karma

Chandogya Up. When the soul has realised that everything is full of the Lord, of Brahman, it will not care whether it goes to heaven, or hell, or anywhere else; whether it be born again on this earth or in heaven. These things have ceased to have any meaning to that soul, because every place is the same, every place is the temple of the Lord , every place has become holy and the presence of the Lord is all that it sees in heaven, or hell, or anywhere else.

Her introduction sheds light on many aspects of the Upanishads. While discussing the dates of the Upanishads and giving a chronological listing of some Upanishads, Cohen does not cite any authority for the basis of this dating. Also, she does not explain why she prefers to date the Upanishads much later than the widely-accepted date of the oldest Veda, the Rigveda. She places the Upanishads after the Zend-Avesta, which was authored much later than the Rigveda. Cohen does not explain why she has apparently divorced the Upanishads from the Rigveda, which contains many Upanishads.

Cohen religiously avoids citing translations from early Indian or monastic scholars, whose translations played a pioneering and pivotal role in the spread of the Upanishads among Anglophone readers. While this may have creative merit, the meaning is lost to the reader. A prose translation would have been much more comprehensible.


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The chapters on the individual classical Upanishads serve as short academic introductions to the texts. One can effortlessly gain academic insight into this ancient corpus of metaphysical knowledge through this book. It can be used as a companion for studies of the Upanishads by scholars and laypeople alike. This book fills the gap of well-researched academic introductions to the Upanishads.