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Adi Shankara, in his review of the Mundaka Upanishad, calls the meditation as Yoga. [32] In verse 2.2.2, the Mundaka Upanishad asserts that Atman-Brahman is the real. [33] In verse 2.2.3, it offers an aid to the meditation process, namely Om (Aum). The poetic verse is structured as a teacher-pupil conversation, where the teacher calls the pupil ...
The eighth brahmana of the Brihadaranyaka Upanishad focuses on the concept of the imperishable (akshara). Verse 3.8.8-9 describe akshara having certain qualities. It is neither physical nor subtle, and it is not defined by physical characteristics such as size, length, or physical traits like blood or fat.
Katha Upanishad, verses 1.1.1–3, partially 4 (the text starts in the mid-1st-line, after salutations to Ganesha) The thick text is the Upanishad scripture, the small text in the margins and edges are an unknown scholar's notes and comments in the typical Hindu style of a minor bhasya.
The Taittirīya Brāhmaṇa (Sanskrit तैत्तिरीयब्राह्मण, meaning 'Brāhmaṇa of the school of Tittri', abbreviated to 'TB') is a ...
The Katha Upanishad (Sanskrit: कठोपनिषद्, IAST: Kaṭhopaniṣad), is an ancient Hindu text and one of the mukhya (primary) Upanishads, embedded in the last eight short sections of the Kaṭha school of the Krishna Yajurveda. [1] [2] It is also known as Kāṭhaka Upanishad, and is listed as number 3 in the Muktika canon of ...
A page of Isha Upanishad manuscript The 9th and 8th centuries BCE witnessed the composition of the earliest Upanishads . [ 123 ] Upanishads form the theoretical basis of classical Hinduism and are known as Vedanta (conclusion of the Veda ). [ 124 ]
A notable structural feature of Chandogya Upanishad is that it contains many nearly identical passages and stories also found in Brihadaranyaka Upanishad, but in precise meter. [17] [18] The Chandogya Upanishad, like other Upanishads, was a living document. Every chapter shows evidence of insertion or interpolation at a later age, because the ...
The Upanishad thus suggests multiple contextual meanings of the word Bhagavan. Such use of the term Bhagavan for teacher is repeated elsewhere, such as in the opening lines and verse 4.1 of the Prashna Upanishad, as well as in other Upanishads such as in verse 1.1.3 of the Mundaka Upanishad. [35]