Namaste.
I have read several translations of many Upanishads, but all are from Advaita Vedantin scholars. Are there any authoritative translations and commentaries from Vishishtadvaitin or Bhedabheda scholars?
Thank you.
Namaste.
I have read several translations of many Upanishads, but all are from Advaita Vedantin scholars. Are there any authoritative translations and commentaries from Vishishtadvaitin or Bhedabheda scholars?
Thank you.
Last edited by Shivbhakta; 01 January 2014 at 03:57 AM.
Philosoraptor
"Wise men speak because they have something to say. Fools speak because they have to say something." - Plato
Namaste
There is an English translation of Isavasya Upanishad commentary
by Madvacharya, the proponent of dualistic / tattva / bheda argument mode.
Regards
Ra K Sankar
These translations are from the standpoint of the Dvaita tradition of Madhvacharya-
Katha Upanishad-
https://sites.google.com/site/harsha...katakopanishad
Mundaka Upanishad-
https://sites.google.com/site/harsha...arvanopanishad
Mandukya Upanishad-
https://sites.google.com/site/harsha...ndukyopanishad
Kena Upanishad-
https://sites.google.com/site/harsha...a/kenopanishad
Isha Upanishad-
http://www.dvaita.net/pdf/shruti/isha/ibtcomm_tot.pdf
Also, translations of Madhvacharya's commentaries on the upanishads can be found here-
http://www.nageshsonde.com/books.html
Please ignore the translator's comments which are from a neo- advaitin perspective and contrary to the spirit of the Bhashyas.
You may also be interested in purchasing these- http://www.madhwakart.com/shop/princ...sads-vol-i-ii/
Last edited by Omkara; 13 April 2013 at 02:18 AM.
namastE astu bhagavan vishveshvarAya mahAdevAya tryaMbakAya|
tripurAntakAya trikAgnikAlAya kAlAgnirudrAya nIlakaNThAya mRtyuJNjayAya sarveshvarAya sadAshivAya shrIman mAhAdevAya ||
Om shrImAtrE namah
sarvam shrI umA-mahEshwara parabrahmArpaNamastu
A Shaivite library
http://www.scribd.com/HinduismLibrary
Namste.
First of all, Take a look on these shlokas:
Upanishad VIII.xii.3. It says, “This tranquil one, that is, jivatma, rising up from this body (the reference is to videhamukti) becomes one with the Brahman and is established in his own nature.” ( The words, “ is established in his own nature” clearly mean that the consciousness constituting the essence of the individual jivatmas called Atma is the same as the all pervading, infinite consciousness called " sat chit anand " Brahman.
Brhadaranyaka IV.iii.30, says, “There is not that second thing separate from it ( bramhan) that It can know." it indicates there is nothing other than bramhan and strongly indicates oneness. Oneness is the essential nature of parabramhan.
Kaivalya Upanishad 10 - “Clearly recognizing oneself to be present in all beings and clearly recognizing all beings in oneself, the seeker attains the supreme Brahman; not by any other means”. it also indicates oneness ( sayujyata) . [ lord krishna also emphasizes on this in bhagavad gita. without knowing this one can not attain supreme bramhan] …
Brhadaranyaka I.iv.10 says ‘He who thinks that Brahman is one and he is another does not know.”
Kaivalya Upanishad 4 – “Through a life of renunciation, the pure minded seekers clearly grasp the meaning of teaching of Vedanta. Having become one with the Infinite Brahman (while living), all those seekers get totally resolved into Brahman at the time of final death.”
Mundaka III.ii.4 – “The atma of the knower (of Brahman) merges in the abode that is Brahman”.
Prasna Upanishad VI.5 – “ Just as the these flowing rivers that have the sea as their goal get absorbed on reaching the sea, the sixteen constituents of the all seeing Purusha, i.e., one who has recognizes his identity with Brahman , the one who has Purusha (Brahman) as one’s goal, (the sixteen digits being the ten indriyas, the five pranas and the ahamkara) disappear on reaching Purusha (Brahman), when their nama roopa are destroyed and the one (the entity that remains undestroyed) is simply called Purusha (Brahman)”. (Depending on the context, the word, “Purusha” refers to jivatma or Iswara or Brahman).
Swetasvatara Upanishad I.11 goes on to describe the process of upasana and kramamukti. It says “If one meditates on Parameswara during life, on the fall of the physical body, the sukshma sarira goes to join Iswara (the kaaranabrahma, the macrocosmic causal body, enjoys sarva-aiswarya (all happiness, powers, etc.), and, thereafter, as aaptakaamah (i.e. with a sense of all desires being fulfilled by knowledge of identity with Brahman) becomes Brahman”
Brhadaranyaka II.iv.6 – “One who views Brahman as if having diversity in It goes from death to death.”
Upanishadas Shows oneness of atma and bramhan. I wonder how you will find authentic Upanishads from vishishtaadvaitian or bhedabheda ?
Upanishadas philosophy is exactly opposite to the dualism.
Because of this you will find very few commentries from dvaita bedhabheda . Even if you find them you wont get accurate meaning of Sanskrit verses or you will find adding of some extra words.
I hope it will help you.
Hari govinda ॐ
Hari On!
namastE astu bhagavan vishveshvarAya mahAdevAya tryaMbakAya|
tripurAntakAya trikAgnikAlAya kAlAgnirudrAya nIlakaNThAya mRtyuJNjayAya sarveshvarAya sadAshivAya shrIman mAhAdevAya ||
Om shrImAtrE namah
sarvam shrI umA-mahEshwara parabrahmArpaNamastu
A Shaivite library
http://www.scribd.com/HinduismLibrary
Namaste.
I don't think i have added words. One or two sentenses i have added but they are just explanations of shlokas after stating original verses meaning.
Original shlokas are as it is. No any modifications. You can check it if you don't believe.
If my post hurt you pardon me.
shri hari govinda!!!
Hari On!
namastE astu bhagavan vishveshvarAya mahAdevAya tryaMbakAya|
tripurAntakAya trikAgnikAlAya kAlAgnirudrAya nIlakaNThAya mRtyuJNjayAya sarveshvarAya sadAshivAya shrIman mAhAdevAya ||
Om shrImAtrE namah
sarvam shrI umA-mahEshwara parabrahmArpaNamastu
A Shaivite library
http://www.scribd.com/HinduismLibrary
namaste.
If you don't believe check yourself. If you are not sure you should check it word by word why me?
I m very sure vedas and upanishada teaches oneness of atma and bramha. This is an open secret for the knowers of vedas.
All highly learned vedic scholars agreed that atma and parabramhan are one.
I m disciple of great devotee of lord krishna, maharashtian saint dnyaneshwar. He was master in vedas and upanishadas. He truly knew the term " i am bramhan " as he was beloved devotee of lord krishna. At the age of 16 only he wrote a divine commentey on gita and revealed the secret of vedas to all varnas. and he take samadhi at the edge of 21. Truly he was incarnation of lord krishna.
So i m following actual vedic dharma not a modified sectarian dharma. It is very difficult to accept the truth of upanishadas for sectarian followers as it opposes their theory.
regards
jai shri kriahna hari hari
Hari On!
Philosoraptor
"Wise men speak because they have something to say. Fools speak because they have to say something." - Plato
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