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Thursday, 22 October 2009

The Upanishads

The number of Upanishads

After the Vedic scriptures are Brahmins and books Upanishads as sacred scriptures of Hinduism. The books Brahmana and Upanishad books are part of the Vedic scriptures. Each Veda has a Brahmin scriptures and Upanishads its own.
One of the famous book of Brahmin Brahmin Satapatha is part of the book in Yajur Veda. The book is expected of people started there were about 1000 years before Christ and is a guide book for the ceremony. Basically, this book describes the ritual system every detail and thus more related to the implementation of the outer forms of religious life than the spiritual life.

Upanishad scriptures predicted appear after Brahmana books that is about 800 years before Christ. The amount is very much, more than 200 titles, but Muktika Upanishad explains the number 108 fruit and many of them come from the era that is not too old. Upanishad Upanishad-old and important is:

* Isa Upanishad
* Kena Upanishad
* Katha Upanishad
* Prasna Upanishad
* Mundaka Upanishad
* Mandukya Upanishad
* Taittiriya Upanishad
* Aitareya Upanishad
* Chandogya Upanishad
* Brihadaranyaka Upanishad
* Kausitaki Upanishad
* Maitrayaniya Upanishad and ....
* Shvetashvatara Upanishad.

The word Upanishad means sitting down near the teacher. The word is closely connected with the group sakhas who study the Vedas. In it sat a few sakhas selected students (selected on the basis of loyalty and honesty to the teacher) under around a teacher. What-what is taught by the teacher then collected into books Upanishad. Because many sakhas Itupun the Upanishads there are many in number.

Belief in the teachings of Upanishad

Seed Upanishad teachings are the teachings of the Vedas Nasadiya Sukta In one part of the famous Vedas say that there is only God and beyond him was not anything else.

Rsi Paramesti: Bhavasrattam gods; Tristubh matrix X. I I. 129.
Mantram translations:
a. No sad salty Nasad ASIT tadanim nisid rajo
vyama no part yat, kim avarivah kuha kasya
kim Sarman gahanam gabhiram acid. At that time no one was not there or there. At that time there was no world, no sky and there was no one above it. What is covered and where? Airkah there, the unexpected water inside?

b. Amrtam acid mrtyur na na alma ratrya ASIT
praketah. anid avatam svadhaya tad ekam
severe tasmad dhanyan kim na canasa. At that time there was no death, there was also no life. There is no sign indicating the afternoon. and night. The One bernfas without breath by its own strength. Outside there He was not anything.

c. Tama ASIT tamasa gulham Agree praketam
idam salilam sarvam a tuchyenabhv apihitam
yad tapasas ASIT mahina jayataikam tan. In the first first covered by the dark shadows. All of that is this is infinity that can not be distinguished. That no time was just emptiness and that no form. With a thermal power remarkable unity born empty.

d. Kamas tad sam avartatadhi manaso Agree
ASIT retah yad prathaman, sato bandhum
Avin and asati non hrdi pratisya kavayo Manisa. In awalmulanya, after that, which is the desire timbulah seed spirit. The Rsi after meditating in his heart with wisdom found the relationship between what is and what is not there.

e. Tirascino vitato rasmir mohamad adhah
upari svid acid svid ASIT, rethoda
mahimana Asan Asan svadha avastat
prayatih parastat. Light stretched out, if he crossed, whether he's under or above. Some become pencurah seed, others very good. Food is a low seed, seed-eating is superior.

f. Ko veda ka iha addha pre vocat kuta
ajata kuta iyam visrstih, arvag deva
asya visarjanenatha ko veda ababhuva Yata. Who really knows?
Who in this world can explain it?
And does this penjadian, and where the emergence of?
The gods exist after this penjadian.
Then who knows, and where he appears?

g. Iyam visrstir yadi ababhuva Yata vadadhe
yadi va na, yo asyadhyaksah parameters vyoman
Anga so veda yadi va na veda. He, who from this penjadian him that formed it arises or may not. He is watching this nature in the highest heavens, he actually knows or perhaps do not know.

Tad ekam the same as the One Brahman or Atman in the Upanishads. It's basic teachings of the Upanishads is Brahman and Atman. Brahman is the first principle insofar as it is contained in the universe, and the atman as far as he is known as a person in human beings. In this connection, we can take part Chandogya Upanishad III. 1 is a basic single view cover this, namely:

Mantram translations:
idam brahma sarvarn khalu this all really is Brahman.

and the III. 14. The same Upanishad 3:
ma esa atma Brahman is hrdaye between atman within us.

Another example is provided by the story in Brihadaranyaka Gargya unsuccessful Upanishad gives limits of Brahman and he finally got an explanation of the atman to explain the Brahman of a king.

If for this purpose we hold fast to the principle of Brahman as the difference of the universe with the atman as a spiritual principle, the basic idea of all the teachings of Upanishad philosophy can we express a simple equation.:

Brahman = Atman

Brahman, which displays the power to us din membenda on all things that happened, that create, support, maintain and receive back the entire universe into himself, and the sacred power of eternal infinite atman is the same as that when we leave by releasing all forms of skin outside, we'll get in the din of our own as the most essential nature, our personal, our souls. Equality of Brahman and atman will this rokh between God and individuals, is the fundamental view on all the Upanishad teachings. This has given a great speech:
Mantram translations:
tat tvam asi is that you

in Chandogva Upanishad VI. 8. 7
Mantram translations:

aham brahma asmi
I am a Brahman

in Brihadaranyaka Upanishad 1. 4. 10:
Mantram translations:
sikyam atma brahma Brahma and Atman unity is the basic teaching of Vedanta.

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