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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 ...
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.
— Mundaka Upanishad, 1.1.5 Madhavananda , in his commentary on the Brahmopanishad belonging to the Atharvaveda , explains that, as per the Mundaka Upanishad I.7 and II.1-2, the term Aksara signifies Brahman in Its aspect of the manifesting principle.
The Taittirīya Brāhmaṇa (Sanskrit तैत्तिरीयब्राह्मण, meaning 'Brāhmaṇa of the school of Tittri', abbreviated to 'TB') is a ...
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]
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 ...
For example, verse 3.5 of the Maitri Upanishad and verse 2.2.9 of the Mundaka Upanishad contain the word rāga. The Mundaka Upanishad uses it in its discussion of soul (Atman-Brahman) and matter (Prakriti), with the sense that the soul does not "colour, dye, stain, tint" the matter. [16]
His Pahlavi version was translated into Arabic by Ibn al-Muqaffa' under the title of Kalila and Dimna or The Fables of Bidpai. [218] Under the Abbasid caliphate, Baghdad had replaced Gundeshapur as the most important centre of learning in the then vast Islamic Empire, wherein the traditions, as well as scholars of the latter, flourished. Hindu ...