Download Essence of the Upanishads: A Key to Indian Spirituality by Eknath Easwaran PDF

By Eknath Easwaran

Via his interpretation of 1 very important Upanishad, an historic knowledge textual content, Eknath Easwaran exhibits how the undying Indian culture deals tips on tips on how to dwell this present day. Lyrical, dramatic, and encouraging, the Katha Upanishad offers the middle rules of Indian mysticism in a mythic tale all can relate to — the journey of a tender hero, Nachiketa, who passes into the dominion of dying looking for immortality. The King of loss of life assessments his unravel, however the teen stands company, not easy solutions to the age-old questions, "What is the aim of existence? What occurs to me while I die?" dying emerges because the ideal non secular consultant — direct, uncompromising, and difficult. Easwaran’s method of the Katha is either functional and common. He explains key Sanskrit phrases like karma and prana, illustrating them via daily anecdotes and exciting analogies whereas putting Indian spirituality into the wider context of worldwide mysticism.

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Extra info for Essence of the Upanishads: A Key to Indian Spirituality

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In heaven, Buddha teaches as a god; on earth, he teaches as a man. The virtue of the blooming flower is the virtue of the world of spring arising – there is not the slightest gap between them. Therefore, self and other is cast off and staying or going is unbound. This is dwelling in T șuita, coming to Tșuita, being as it is in Tșuita, dwelling in the Land of Bliss, coming to the Land of Bliss, and being as it is in the Land of Bliss. It is also casting off Tșuita, casting off‘ the Land of Bliss.

If we truly combine the 'seer' with the ‘seen', everything will be understood in its true perspective. , earth, rivers, sun, moon, stars – as things outside our mind; but actually these things are mind itself. Do not think that this means everything is only inside your mind]. Abandon notions of outside or inside, coming and going. Undivided mind is not outside or inside; it comes and goes freely without attachment. One thought: mountain, water, earth. Next thought, a new mountain, water, earth.

Consider this very carefully. The point is not whether a dog does or does not have Buddha-nature. ” Jōshū may resent this question, but he may have discovered the kind of disciple he’s been searching for these past thirty years. ” Mu is the way to practice. The self-named Mu of Buddha-nature, of the dog, of the observer is like this mu. Thus Mu is all powerful, rock melting Mu. ” This is explained as: “If there are no sentient beings, there can be no sentient beings, and of course no dog. ” Why is it necessary to ascribe Mu to the dog or Buddhanature?

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