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2376:; as deity-endowed body - Brahma, Rudra and Vishnu; as mouth-endowed body - Garhapatya, Dakshinagni and Ahavaniya; as knowledge-endowed body - Rig, Saman and Yajur; as world-endowed body - Bhūr, Bhuvaḥ and Svaḥ; as time-endowed body - Past, Present and Future; as heat-endowed body - Breath, Fire and Sun; as growth-endowed body - Food, Water and Moon; as thought-endowed body - intellect, mind and psyche. Brahman exists in two forms - the material form, and the immaterial formless. The material form is changing, unreal. The immaterial formless isn't changing, real. The immortal formless is truth, the truth is the Brahman, the Brahman is the light, the light is the Sun which is the syllable
971:(मैत्री) are related words which literally mean "kindly, benevolent, good will, amity, friend of all creatures". The likely root for the Upanishad is probably the name of an ancient Indian scholar, Maitra, sometimes spelled Maitri or Maitreya, giving the text the alternate name of Maitri or Maitra Upanishad. The ancient scholar is also credited with a school of thought, thus giving the text the name Maitrayaniya Upanishad. Other names for this text include Maitrayani Upanishad (मैत्रायणि उपनिषद्), Maitrayana Upanishad, Maitrayaniya-brahmana Upanishad, Sriyagussakhayam Maitrayaniya-brahmana Upanishad, Maitreyopanishad and Maitrayaniyopanishad.
2009:(intellect, power to reason). However, having divided itself fivefold, its purpose unattained, it impulsively feels, "let me enjoy objects". It is distracted from its purpose, its Self. The Upanishad, thereafter recites the "parable of chariot" found in older Upanishads. Max Muller summarizes it as, "the perceptive organs are his reins, the active organs his horses, the body his chariot, the mind the charioteer, the whip being the temperament (emotions). Driven by that whip, his body goes round and round like a wheel driven by the potter. This body is made intelligent, and he (Atman) is the driver thereof." He experiences the fruits of his
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2718:, wear red robes, ear rings and skulls, rogues as religious mendicants, who "for a price, offer that they can remove the evil influences of spirits, demons, ghosts, goblins and the like". In this group of false teachers, are others who misrepresent Vedas, have developed the strategy of deceptive circular arguments, false claims, faulty reasoning and irrational examples against the Vedic literature. All false teachers declare good to be evil, evil to be good, knowledge to be ignorance, and ignorance to be knowledge. They compel a
988:. But its precise chronology is unclear and contested. The chronology is difficult to resolve because all opinions rest on scanty evidence, an analysis of archaism, style and repetitions across texts, driven by assumptions about likely evolution of ideas, and on presumptions about which philosophy might have influenced which other Indian philosophies. van Buitenen identified at least five compositional layers in the work, composed at different times by different groups or individuals.
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is intelligent, it is patient, it is truth, it is harmony. It is self-dependent, it is steadfast, it is immortal, it is without limits. It is Vishnu, it is Shiva, it is Aditya, it is Indra. It is everywhere, it is in creatures, it is in nature, it is in music. It is in gods, it is in seasons, it is in planets, it is in hymns. It is the Self, it is the Lord, it manifests in many, they are all one and the same.
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2119:, and lists the manifold manifestation of this as, "greed, covetousness, craving, possessiveness, unkindness, hatred, deceit, restlessness, mania, fickleness, wooing and impressing others, servitude, flattery, hedonism, gluttony, prodigality and peevishness". While the elemental Self is thus affected, the inner Self, the immortal Self, the inner spectator is unaffected, asserts the Upanishad.
2506:(idol) of time. Time ripens everything, asserts the Upanishad. Sun is the foundation for Time, Sun is the Self (the Atman) of Brahman. The Brahman is the eternal, the boundless, the unborn, the immeasurable, the infinite, that which existed before Time, the light in the Sun, the colors in the smokeless fire, and all are only that one, one alone.
992:
Mandukya
Upanishads, as texts that probably emerged about early fourth century BCE. Jayatilleke states, "Buddhism is not far removed in time from, though it is prior to, the Maitri Upanishad". Nakamura states that "although Buddhistic influence can be seen in the Maitri Upanishad (from words used), the particular terms and modes of expression of
2210:, states that the Self is the hidden unchanging reality, the tranquil, the unlimited, the one without beginning or end. The Self, states this pantheistic hymn, is Brahma, Vishnu, Rudra, Prajapati, Agni, Varuna, Vayu, Indra, Moon, Anna (Food), Yama, Earth. All life, all existence is manifold manifestation of the Self. The hymn calls the Self as
2399:, and thus one who loves his Self, loves the splendor of the Sun. The text thereafter explains the meaning of Savitri verse from Rig Veda 3.62.10, its emphasis on "may the Sun inspire our thoughts, stimulate our thoughts". To think is to meditate, states paragraph 6.7 of Maitri Upanishad. To worship Sun, is to worship Self.
2253:(विश्व, world, empirical universe) are manifestations of one Supreme Self, within and without. Self's existence is reflected by the development of goodness (virtues). It is this Self that is reflected in man, just like sun is reflected in different vessels of water, posits paragraph 5.2 of the fifth Prapathaka.
1912:(Self) exists in every individual, and it is that inmost being which "moves about without moving" (exists everywhere), which dispels darkness of ignorance and error, which is serene, immortal, fearless and soaring for the highest light. The Maitri Upanishad states that this is the message of all Upanishads,
2076:(inner nature of an individual's personality). This, states the text, is cause of confusion, conflicting desires, unsteady behaviors and self-conceit. Man, because of this confusion, binds himself with suffering, just like a bird binds itself inside a net. Human suffering is the result of human actions (
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The final supplement of the Maitri
Upanishad is a polemic against philosophies that declared antagonism to the Vedic teachings and its doctrine of Self. The section does not name any specific philosophy, but scholars have included Carvakas and Buddhism among the likely candidates. Paul Deussen states
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The goal of meditation, states Maitri
Upanishad in section 6.34, is to reach liberation and tranquility of mind through Self-realization. This liberation is achieved through one's mind, by refining one's thoughts, through knowing Atman. The text includes a hymn, which in abridged form expresses these
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Knowledge is of two types, asserts the Maitri
Upanishad: subjective and objective. The subjective knowledge is about the external world dependent on the person, the objective knowledge is about the Self and inner, hidden principles of the world. It is the Self of man that comes to know subjective and
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The sixth
Prapathaka enumerates Self into two, the one that is within each human being and one without that is in Sun. These correspond to two paths, one inner and one outer. The existence of inner Self can only be inferred, while the outer Self can be perceived. The outer Self is the evidence of the
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These are foremost forms of the supreme, the immortal, the bodiless
Brahman. To whichever deity each man is attached, in its world he rejoices. Yet, it is said, this whole world is Brahman. These deities, which are its foremost forms, one should meditate upon, worship, but then deny (reject the gods'
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Kratu, which is sourced from Rig Veda. The dialogue states that "man was created in the image of its creator, innately has all its powers, and is driven by it". The dialogue raises a series of metaphysical objections and inconsistencies with this premise, and then offers theories to resolve the what,
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The section includes the concept of Time and non-Time, calling these as two forms of
Brahman, mirroring the Upanishad's earlier discussion of Material and non-Material universe. It defines non-Time as "what was there before the appearance of Sun", and Time as "what began with the appearance of Sun".
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stage of life with devotion to society. It calls asceticism qua asceticism wrong, and then immediately calls asceticism right, necessary and praises asceticism for the inner perfection and Self-knowledge it helps bring. The fourth prapathaka does not resolve the inherent conflict it acknowledges. In
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were composed. Ranade posits a view similar to
Phillips, placing Maitri's chronological composition in the fifth group of ancient Upanishads and last of the Principal Upanishads. Cowell too considers Maitri Upanishad as late era Upanishad, with its later sections comparatively modern, because of the
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The
Maitrayaniya Upanishad offers no firm evidence as to its date. But on various internal criteria such as its passages on yoga and its doctrinal heterogeneity, scholarly consensus places its composition in late 1st millennium BCE or even slightly later, likely after Atharva Veda texts such as the
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The seventh
Prapathaka of Maitrayaniya Upanishad states that the Self is "the inmost being of everything", it is unlimited and it is manifestation of one Brahman. It is Self, it is deep, it is pure, it is brilliant. The Self is tranquil, it is fearless, it is sorrowless, it is indescribable joy. It
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The sixth Prapathaka includes etymologies of six Sanskrit words, stating that these are all related to stimulating Self-knowledge. It is this Self, this Self that is the immortal inside man, the perceiver, thinker, goer, doer, evacuator, begetter, speaker, taster, smeller, seer, hearer, toucher and
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The Maitri Upanishad answers that the elemental Self is distracted, intoxicated and attached to numerous things in life, craving for false delights, which prevents its ability to know the true Self. The remedy for elemental Self, in order to realize the true Self, is to acquire the knowledge of the
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Now the Upamsu-vessel (or prana) depends on the Antaryama-vessel (apana) and the Antaryama-vessel (apana) on the Upamsu-vessel (prana), and between these two the self-resplendent (Self) produced heat. This heat is the purusha(person), and this purusha is Agni Vaisvanara. The Purusha resides within,
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In paragraph 4.5, the Maitrayaniya Upanishad presents the question as to which of the gods is best for worship. The text answers that they are merely forms of Brahman, that one should meditate upon, worship, yet ultimately deny them and reject the gods. They are means to man's liberation, which is
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The performance of all the sacrifices, described in the Maitrayana-Brahmana, is to lead up in the end to a knowledge of Brahman, to prepare a man for meditation. Therefore, let such man, after he has laid those fires, meditate on the Self, to become complete and perfect. But who is to be meditated
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The text answers that Self exists, that reason, steadfastness, recollection, consciousness are related to Self, as plants are related to seeds, as smoke is related to flame and sparks to fire. The Self (Atman), states the Upanishad, is the source of all life-forces, all worlds, all the Vedas, all
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The Self of man is identical with various gods and powers, it is the deities Isana, Sambhu, Bhava, Rudra, Prajapati, Visvarij, Hiranyagarbha, Satyam, Prana, Hamsa, Sastri, Vishnu, Narayana, Arka, Savitri, Dhatri, Vidhatri, Samraj, Indra, Indu and Sun. It is this Self that is to be thought after,
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There are other great ones. We see the destruction of Gandharvas, Asuras, Yakshas, Rakshasas, Ganas, snakes and vampires. And what of these? The drying up of great oceans, the crumbling down of the mountains, the instability of the pole-star, the tearing of the wind-chords, the sinking down, the
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The text is a prose style Upanishad, with a motley collection of different sized paragraphs. The first section has four paragraphs, the second has seven, the third presents five paragraphs, while the fourth section contains six. As appendices, the fifth lesson has two paragraphs, while the sixth
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to gratify the reciter as well as gratify all creatures in the universe. In the second part, the Upanishad calls apparent form of Brahman as food, then differentiates between food and the eater of food, and metaphorically maps food all to the nature of existence, of Prakrti (nature) and Purusha
2287:), the solar fire ultimately consumes all beings and the outer world as food, asserts the Upanishad, it is the man's Self that consumes inner food. The outer Self and inner Self are, assuredly, states the Upanishad, one and same thing. Man should meditate on both these Selfs with the symbol Om (
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version showing just four, and another Burnell version showing just one section. The content and structure of the Upanishad is also different in various manuscript recensions, suggesting that the Upanishad was extensively interpolated and expanded over a period of time. The common kernel of the
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by medieval era Indian scholar Ramatirtha. Others consider the last three sections as supplements and appendices. Other discovered manuscript versions of the Maitri Upanishad present different number of sections, ranging from 1 to 4, without any appendices. There are also differences in style,
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When discussing the chronology of the Upaniṣads, Olivelle did not specifically mention the Maitri Upanishad but noted that the last group of principal Upanishads "cannot be much older than the beginning of the common era." Mahony suggests an earlier date, placing Prashna along with Maitri and
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Note: This theory builds upon, but is different from similar theories in older Upanishads. Additionally, this section is one of the examples where older Upanishads are literally cited by the Maitri Upanishad as it expounds its version of the theory of life and consciousness; see Paul Deussen
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After enumerating the sixfold yoga, the Upanishad states that the path to Self-knowledge is yogic meditating on Self and Brahman. This meditation leads to the state that "unites everything in the eternal, highest Atman". The one who thus knows Atman, asserts the text, becomes innately one of
2463:(Time) is the cause of food, and then celebrates Time as Brahman. Food, states the sixth Prapathaka, is the source of the world, Time is the origin of food, and Sun is the origin of Time. It symbolically maps the Time and Timeless as changing reality and the unchanging Brahman, respectively.
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In essence, however, man seeks the true bliss, the immortal happiness, the resplendent contentment, the calm freedom that is his Self, states paragraph 2.7 of Maitri Upanishad. This Self of his is pure, unchanging, unmoving, undefilable, serenely calm constant, the spectator within him, the
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Despite the similarities in words and some ideas, the teachings in the Upanishads of Hinduism, including Maitrayaniya Upanishad, however, are founded on the premise that "the Self and Brahman exists", and these texts discuss the paths to know, realize one's Self and Brahman. This makes the
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1900:, yet its declamation in the question form above in Maitri Upanishad, mirrors those found in Buddhism and Samkhya school of Hinduism. It is likely, states Deussen, that these two philosophies influenced the formulation of these questions in the form presented in Maitri Upanishad.
2619:. The text asserts that it is Purusha, because man by default is controlled by his senses and mind, all emotions such as fear and bashfulness are products of a mind in bondage; man is what his mind is, and for freedom (moksha) man needs to recognize and know his Self.
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In this body infected with passions, anger, greed, delusion, fright, despondency, grudge, separation from what is dear and desirable, attachment to what is not desirable, hunger, thirst, old age, death, illness, sorrow and the rest - how can one experience only joy?
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Deussen states that the Upanishad is chronologically significant because its author(s) takes for granted the concepts and ideas found in Samkhya and Yoga schools of Hinduism, which must have been established by the time Maitri Upanishad was composed.
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Hume states that the construct of the question above is notable, as it thus incorporates the three triads of thought found in ancient Indian philosophies - the Vedic trinity, the philosophical trinity in different schools of Hinduism, as well as the
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that the description though probable, is not concrete enough to prove that this section targets Buddhism. Max Muller expresses stronger doubts that the target was Buddhism. Jayatilleke, on the other hand, states that Buddhism is the likely target.
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He who acts, is the elemental Self; he who causes to act, is the inner man (immortal Self). Now as even a ball of iron, pervaded by fire, hammered by smiths, becomes manifold forms, thus the elemental Self, pervaded by inner man, hammered by
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paragraph 4.4, the Upanishad asserts that meditation, austerities, perseverance and knowledge leads to Brahman state, of bliss that is imperishable, infinite and unchangeable. It is this union of Brahman that frees the true Self unto bliss.
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structural and style differences within texts, inconsistencies in Poona manuscript, Calcutta (Kolkata) manuscript, Eckstein manuscript, Burnell manuscript and other manuscripts, and because some version of the manuscripts insert quotes from
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first claims that the "seeking the knowledge of Atman" was a practice of the past, it is difficult and not in vogue, then urges the king to ask something else". The king insists, by asking a series of metaphysical questions to the sage.
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Sections 6.9 through 6.17 of the Maitri Upanishad is motley collection of three parts, all relating to the metaphysical interpretation of food. This is connected with the much older metaphorical discussion of "food" in chapter 5 of the
2084:). However, the "immortal Self" is, states the text, unaffected by the elemental Self's confusion and drifts. The third Prapathaka explains the two Self and human personalities using the metaphor of "fire, iron and forge" as follows,
2111:(darkness), such as "confusion, fear, grief, sloth, carelessness, decay, sorrow, hunger, thirst, infidelity, anger, ignorance, cruelty, meanness, envy, shamelessness, pride, folly, dishonesty, arrogance, miserliness". The quality of
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inner Self, and the inner Self is the evidence of the outer Self. In Paragraph 6.1, the Maitri Upanishad refers to more ancient texts of this teaching of Self and its relation to ethical life and introspective behavior, as follows,
2780:-root or related words, occur in Brihadaranyaka Upanishad, the oldest and longest Upanishad of the Hinduism. There are many other words and ideas that are shared between Maitri Upanishad and earliest known Buddhist texts.
2726:(scriptures, sacred books). One must not associate with these people, states the text, because they are robbers and love to oppress the believers in the Veda. The text quotes a passage to express its sentiment as follows,
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gods, all beings, all knowledge, all nature, all literature, all sciences, all explanations, all commentaries, it is in everything. The Upanishad (secret meaning) of the Self is that "it is the Reality of the realities".
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2752:, and recommends that man should seek to know both knowledge and non-knowledge, the real and the delusion, the truth and untruth. Don't be "like blind men led by one who is himself blind", states the Maitri Upanishad.
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school of the Yajurveda. It is a part of the "black" Yajurveda, with the term "black" implying "the un-arranged, motley collection" of content in Yajurveda, in contrast to the "white" (well arranged) Yajurveda where
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and how these "qualities of personality" overwhelm him from his essential nature into egoistic life of cravings, the source of evil and sorrow in a man's life, and other terminology from the Samkhya philosophy.
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Monier Monier-Williams, Art. VIII — On Buddhism in its Relation to Brāhmanism, Journal of the Royal Asiatic Society of Great Britain & Ireland (New Series), Volume 18, Issue 2, April 1886, pages 127-156
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The fifth Prapathaka then presents a motley collection of a hymn and various theories, all focussed on the pantheistic premise that everything is manifested form of Cosmic Self, all is One Brahman-Atman.
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The mind of man, states the Upanishad, is the cause of his bondage and his freedom. The one whose mind is controlled by objects of sense is unfree, the one whose mind is guided by his Self is free (
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But, that which is itself to be proved or demonstrated, when one comprehends it in its parts, becomes the ground of proof, through which it brings itself into consciousness (in the inductive way).
2093:(qualities, personality), becomes manifold. And as when the ball of iron is hammered, the fire is not overcome (unaffected), so the inner man is not overcome, only elemental Self is overcome.
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the symbolic name means "mighty chariot" of knowledge; Cowell states that there are several kings of this name in Hindu legends but it is unclear which Brihadratha is referred to here; see
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In the third part, in paragraphs 6.11 to 6.17, the text states that food is the cause of all that is in space and hidden principles, then expands the idea to include time by calling
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states that parts of the above questions, on sorrow and frailty of human life is found in the oldest Upanishads of Hinduism, for example in chapters 3.4, 3.5, 3.7, 3.28 and 4.4 of
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In the first part of discussing food, the section discusses the feeding of one's own body as a form of religious ritual, and includes a hymn that is "food prayer" and that urges
2615:, recommending the worship of both. In section 6.30, the Maitri Upanishad acknowledges a debate, based on the Samkhya theories, whether it is the Prakrti or Purusha who attains
2534:, the Maitri Upanishad offers one of the oldest known descriptions of Yoga theory. The sixth Prapathaka enumerates six limbs, a shorter list than the eight limbs of Patanjali's
39:
2904:) of Buddhism. The ontological teachings, however, are different. In the Upanishad, states Thomas Wood, numerous positive and negative descriptions of various states – such as
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is Vishnu. These threefold concepts have differentiated manifold into eightfold, elevenfold, into infinite number of parts, states the Upanishad. These, all creatures, and the
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Sanskrit Original: द्वे वाव ब्रह्मणो रूपे मूर्तं चामूर्तं च । अथ यन्मूर्तं तदसत्यम् यदमूर्तं तत्सत्यम् तद्ब्रह्म तज्ज्योतिः यज्ज्योतिः स आदित्यः स वा एष ओमित्येतदात्माभवत् |
4956:, page 63, Quote: "The Buddhist schools reject any Ātman concept. As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism".
2470:(Time), within the sixth Prapathaka of the Upanishad. For example, in section 6.14, it sets out to prove Time exists, acknowledges the difficulty in proving Time exists by
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Now then, O king, this is the Brahman-knowledge, and the knowledge contained in all the Upanishads, which was taught to us by honorable Maitri. I shall tell it to thee.
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The world is Om, its light is Sun and the Sun is also the light of the syllable Om. Meditating on Om, is acknowledging and meditating on the Brahman-Atman (Self).
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The paragraph eight of seventh Prapathaka opens by stating that there are hindrances to knowledge, and it is false teaching by those who continually beg, preach
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state discussion is referring to stopping the recognition of oneself as an individual Self, and reaching the awareness of universal Self or the metaphysical
2429:. Everything is food to everything else, and taking of food is described by the Upanishad as a form of worship, a sacrifice offered by the Self to the Self.
2068:(the elemental Self), which transmigrates. In paragraph 3.2, the Upanishad presents the "theory of gross elements and subtle elements" which combine to form
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appears before the king. The king admits, "I lack the knowledge of Self, you know the essence of Self", so please teach me. In the resulting reply, the sage
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The paragraph 5.2 of the Upanishad asserts the Guna theory of Samkhya school of Hinduism. The text states that in the beginning the universe was darkness (
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The Maitri Upanishad in paragraph 3.4 states that true essence of man is not his body, but his immortal Self. The elemental Self is mere reflection of his
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Sections 6.18 through 6.30 of the Maitri Upanishad is another motley collection of various theories. The supplementary section starts with the theory of
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fundamental premise of Maitrayaniya and other Upanishads of Hinduism distinctly different from Buddhism's key premise that there is "no Self, no Soul".
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The sage then shares with the king the philosophy of the Brahman (Universal Self, Cosmic Principle, Ultimate Reality), described in the next lessons.
2772:', a word also found in early texts of Buddhism. However, the concept of meditation and union is far older than the known literally use of the term
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all-prevader. The Self underlies the senses yet is more than the sensory capabilities of man, it is pristine unity beyond cause, effect and action.
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The third Prapathaka opens with the question, "if Self is inherently great, then who is this Self that suffers from the 'bright and dark fruits' of
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submergence of the earth, the tumbling down of the gods from their place - in a world in which such things occur, how can one experience only joy!
953:), that is being one of the earliest known Sanskrit texts that embedded quotes with credits and frequent citations to more ancient Sanskrit texts.
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The etymological root of the Maitrayaniya Upanishad is unclear. This has historically led to a variety of names and spellings for this Upanishad.
2518:, as the way by which the highest human goal of Self-knowledge can be attained. Paul Deussen states that this highest goal is the knowledge of
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Jayatilleke additionally notes that there are many words as well as ideas such as the contemplation of the organic substances of the body and
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is central to Brahmanical thought). Put very briefly, this is the doctrine that human beings have no soul, no self, no unchanging essence.";
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EB Cowell (Translator), Cambridge University, Bibliotheca Indica; Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,
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The Maitri Upanishad is oft cited text in comparative studies of Buddhism and Hinduism, as well as the likely influence of one on the other.
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Existence and enlightenment in the Laṅkāvatāra-sūtra: a study in the ontology and epistemology of the Yogācāra school of Mahāyāna Buddhism
2364:. The sound is the body of Self, and it manifests in three: as gender-endowed body - feminine, masculine, neuter; as light-endowed body -
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4917:, page 64; Quote: "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of
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are embedded. The chronology of Maitrayaniya Upanishad is contested, but generally accepted to be a late period Upanishadic composition.
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Maitri Upanishad deals with the concept and nature of Atman (Self), the question of "how is joy possible?" and "how one can achieve
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referred to Maitrayaniya Upanishad, among other Vedic literature, in his review of the relationship between Hinduism and Buddhism.
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In section 6.23, the Upanishad re-asserts that Brahman is the syllable Om, and then adds that Brahman is manifested in the name of
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Steven Collins (1994), Religion and Practical Reason (Editors: Frank Reynolds, David Tracy), State Univ of New York Press,
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is introductory, the next three are structured in a question-answer style and discuss metaphysical questions relating to
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Deity worship can be rewarding, but must be temporary, replaced with meditation and self knowledge - Fourth Prapathaka
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The sixth Prapathaka of Maitri Upanishad is one of the several ancient Indian texts that describe the theory of Yoga.
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Appendix: Types of knowledge, all gods are nothing but Self, that Self is within each human being - Sixth Prapathaka
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text of Yajur Veda, and in its opening passages refers to rituals contained therein. It contextually belongs to the
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who renounces his kingdom, lives an austere life and therewith seeks the knowledge of the eternal, the Self. Sage
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Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press,
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The fourth Prapathaka begins with the question, "how can the elemental Self obtain union with the true Self"?
905:
are supplements. However, several manuscripts discovered in different parts of India contain lesser number of
6742:
929:
is an important ancient text notable, in its expanded version, for its references to theories also found in
6791:
2768:, about a 100 years ago, stated that Maitri Upanishad is the earliest Sanskrit literary usage of the term '
2696:
1949:(lord of creatures) divided himself fivefold and entered all creatures of the world. The divided parts are
1035:
structure and content among the discovered manuscripts when the text contains the same number of sections.
5238:
5226:
7486:
7276:
7176:
7171:
7091:
6806:
5220:
4014:
1527:
512:
4948:
John C. Plott et al (2000), Global History of Philosophy: The Axial Age, Volume 1, Motilal Banarsidass,
2916:
to explain the nondual concept of the "highest Self". According to Ramatirtha, states Paul Deussen, the
7481:
7196:
6921:
6833:
6325:
5902:
5358:
5331:
3275:
WK Mahony (1987), Upanishads, in Jones, Lindsay, MacMillan Encyclopedia of Religion (2005), MacMillan,
2765:
1765:
1566:
750:
551:
5244:
2939:
In studies on the earliest discussion of Yoga theory, Maitri Upanishad is among the most referred to.
7396:
7341:
7281:
6853:
5779:
5293:
2025:(that which is properly/excellently joined, natural perfection, harmonious, holistic, right, truth).
5432:
3309:
H Nakamura (2004), A History of Early Vedānta Philosophy, Part 2, Motilal Banarsidass, pages 284-286
2706:
Appendix: Beware of false teachers and non-Vedic doctrines; seek your own truth - Seventh Prapathaka
1043:
is the longest section with thirty eight paragraphs. The last supplementary section, or the seventh
7386:
7026:
7006:
6647:
6305:
6229:
5935:
5717:
5692:
4332:
Mark Singleton (2010), Yoga Body: The Origins of Modern Posture Practice, Oxford University Press,
3163:
EB Cowell (Translator), Cambridge University, Bibliotheca Indica, See Preface chapter pages iii-vii
2531:
1904:
Every individual has Self, which is serene, the highest light, the cosmic truth - Second Prapathaka
1897:
1690:
1685:
1250:
1230:
875:
675:
670:
235:
215:
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7201:
7186:
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6483:
6343:
6014:
5554:
5497:
3432:
Scholars suggest that this is one of many likely references in Maitri Upanishad to Buddhism; see
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1621:
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As answer, the Maitrayaniya Upanishad states that there is another, different Self, calling it
1596:
1390:
581:
375:
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4802:
4752:
4739:
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4027:
3943:
3897:
3825:
3805:
3750:
3680:
3645:
3507:
3378:
3116:
2631:(voidness) found in Buddhism, in a form that suggests a challenge to its premise, as follows,
2346:
The significance of Om symbol is discussed in many Principal Upanishads, including the Maitri.
2115:() too, states the Upanishad, is a result of this interplay of overpowered elemental Self and
7441:
7421:
7371:
7291:
7156:
7151:
7056:
7051:
6848:
6801:
6774:
6737:
5994:
4718:
KN Jayatilleke (2013 Reprint, 1963 Original), Early Buddhist Theory of Knowledge, Routledge,
3292:
KN Jayatilleke (2013 Reprint, 1963 Original), Early Buddhist Theory of Knowledge, Routledge,
1836:
1601:
1502:
586:
487:
6310:
5152:
Charles Drekmeier (1962), Kingship and Community in Early India, Stanford University Press,
5000:
The Māṇḍūkya Upaniṣad and the Āgama Śāstra: An Investigation Into the Meaning of the Vedānta
4925:
4603:
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4241:
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2139:
stage one is in. The Upanishad, in paragraph 4.3 acknowledges the inherent tension between
1908:
Sakayanya answers the king's question, in verse 2.2 of Maitri Upanishad, by asserting that
1857:
1675:
1240:
1197:
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660:
225:
182:
55:
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obtained through Self meditation and in Self-knowledge. This is expounded on, as follows,
1916:अथ खल्वियं ब्रह्मविद्या सर्वोपनिषद्विद्या वा राजन्नस्माकं भगवता मैत्रेयेण व्याख्याताहं ते
8:
7517:
7491:
7456:
7416:
7306:
7301:
7256:
7246:
7166:
7141:
7126:
7121:
7001:
6871:
6838:
6717:
6608:
6543:
6393:
6252:
6132:
6004:
5832:
5769:
5722:
5197:
4095:
EB Cowell (Translator), Cambridge University, Bibliotheca Indica, page 261 with footnotes
3414:
EB Cowell (Translator), Cambridge University, Bibliotheca Indica, page 242 with footnotes
3217:(1996), The Early Upanishads: Annotated Text & Translation, Oxford University Press,
2426:
2270:
2028:
1611:
1211:
1107:
596:
196:
92:
5521:
5381:
4918:
4833:
Buddhism: Buddhist origins and the early history of Buddhism in South and Southeast Asia
4294:, India International Centre Quarterly, Vol. 13, No. 1, Images (March 1986), pages 43-53
2825:
states that this reference in Maitri Upanishad is likely to be to the Buddhists since,
2697:
Appendix: Self is unlimited and there is Oneness in the whole world - Seventh Prapathaka
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1297:
898:
282:
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7101:
7046:
7016:
6996:
6986:
6673:
6632:
5924:
5737:
5682:
4017:
Monier-Williams' Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon, Germany
1581:
1307:
1274:
1192:
1058:
Upanishads corpus. Hume includes it among his list of "Thirteen Principal Upanishads".
566:
292:
259:
177:
31:
5897:
5872:
3368:
and related ancient religious rituals; see EB Cowell Translation, Cambridge University
2829:
Ajivikas or Jainism upheld the belief in Self, which the Buddhists explicitly rejected
2474:(epistemology in Indian philosophy), then inserts a theory of inductive inference for
2352:
Om represents Brahman-Atman. The three roots (or three-footed nature) of the word are
7436:
7376:
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7036:
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5742:
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5133:
5132:. Motilal Banarsidass. pp. 358-359 introductory note, 361 with footnote 1, 380.
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3133:
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3018:
2990:
2822:
2789:
2642:
You ask: Which of them is Atman? (Answer:) He who has been described as pure, clean,
2509:
2395:– literally, that which "vivifies, ray of light that enlivens knowledge". The Sun is
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1395:
1279:
1269:
993:
985:
981:
845:
821:
665:
635:
601:
539:
380:
264:
254:
6353:
5403:
3598:
Paul Deussen (Translator), Sixty Upanisads of the Veda, Vol 1, Motilal Banarsidass,
3574:
Paul Deussen (Translator), Sixty Upanisads of the Veda, Vol 1, Motilal Banarsidass,
3476:
Paul Deussen (Translator), Sixty Upanisads of the Veda, Vol 1, Motilal Banarsidass,
2522:(Self, one's inmost being), and with that knowledge realized, becoming one with the
2237:). These three Gunas reside in everything. The aspect of Brahman that characterizes
2178:
individuality). He thus unites with the universal, and attains union with the Self.
2001:
is that which delivers food up and down the body from what has been eaten or drunk.
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7446:
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7011:
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1400:
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1337:
740:
690:
611:
576:
404:
385:
370:
322:
5807:
5256:
5247:] Translation of Maitrayani Upanishad in Prabuddha Bharata by Swami Narasimhananda
2660:
2298:
1342:
999:
Phillips, in contrast, lists Maitri Upanishad before and about the time the first
327:
7316:
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6892:
6757:
6710:
6692:
6642:
6576:
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6501:
6451:
6270:
6174:
6047:
6009:
5979:
5817:
5707:
5546:
5539:
5386:
5178:
Carl Olsen (2011), Meditation in Religious Studies: The Key Concepts, Routledge,
5080:
5025:
4998:
3040:. Translated by F.Max Müller. Dover Publications, Inc. 2012. p. xliii-xliv.
2749:
2527:
1745:
1725:
1700:
1424:
1352:
1245:
942:
910:
730:
710:
685:
409:
337:
230:
5472:
2882:
literally means "selfless". The verses 6.22 and 6.23 discuss sound-Brahman (Om,
2266:कश्चिद्विद्वानपहतपाप्माऽक्षाध्यक्षोऽवदातमनास्तन्निष्ठ आवृत्तचक्षुः सो अन्तरात्म
7361:
7336:
7261:
7181:
6966:
6961:
6727:
6663:
6506:
5850:
5727:
5697:
5532:
4244:
EB Cowell (Translator), Cambridge University, Bibliotheca Indica, pages 265-268
3663:
EB Cowell (Translator), Cambridge University, Bibliotheca Indica, pages 249-251
3547:
EB Cowell (Translator), Cambridge University, Bibliotheca Indica, pages 244-249
2488:
Because without proof, the assumption which is to be proved, is not admissible;
2273:, purified in mind, steadfast in his Self, introspective, is He (Self, Atman).
1735:
1515:
1235:
1216:
879:
720:
500:
220:
201:
5396:
4882:
George Williams (2003), Handbook of Hindu Mythology, Oxford University Press,
3933:
EB Cowell (Translator), Cambridge University, Bibliotheca Indica, page 258-260
3790:
EB Cowell (Translator), Cambridge University, Bibliotheca Indica, page 255-256
2538:. The identified Yoga steps for Self-knowledge in Maitrayaniya Upanishad are:
2107:(psychology), a source of his suffering, which manifests itself as quality of
1856:
The above prelude is followed by an answer, offered as a tale of a king named
7511:
7031:
6843:
6747:
6526:
6300:
6038:
5929:
5840:
5774:
2622:
1750:
1740:
1715:
1710:
1665:
1478:
1454:
1444:
1439:
1429:
1414:
1380:
1302:
735:
725:
700:
695:
650:
463:
439:
429:
424:
414:
399:
365:
287:
2846:
Dhammapada seems to regard red robes as a distinct attire of Buddhist monks.
2565:
2391:
Anyone who loves his Self, states paragraph 6.7 of the Upanishad, loves the
2072:(शरीर, body). The "elemental Self" resides in this body, and is overcome by
1000:
6398:
6363:
6260:
5877:
5125:
5051:
4966:
4930:
4690:
Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,
4651:
Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,
4586:
Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,
4491:
Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,
4452:
Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,
4435:
Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,
4406:
Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,
4389:
Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,
4312:
Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,
4273:
Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,
4253:
Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,
4224:
Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,
4172:
Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,
4144:
Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,
4042:
Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,
3961:
Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,
3862:
Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,
3453:
3347:
Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,
3132:
Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,
3060:
3017:
Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,
2475:
1893:
1720:
1655:
1576:
1473:
1468:
1449:
1434:
705:
640:
561:
458:
453:
434:
419:
6913:
5203:
4606:
EB Cowell (Translator), Cambridge University, Bibliotheca Indica, page 281
4426:
EB Cowell (Translator), Cambridge University, Bibliotheca Indica, page 268
3981:
EB Cowell (Translator), Cambridge University, Bibliotheca Indica, page 258
3882:
EB Cowell (Translator), Cambridge University, Bibliotheca Indica, page 257
3720:
EB Cowell (Translator), Cambridge University, Bibliotheca Indica, page 254
2387:
Savitri prayer and meditation with the rising sun, a means to Self worship
1936:
1930:
1867:
1861:
1837:
Meditation of Self is the essence of religious activity - First Prapathaka
1833:(liberation)?"; in later sections it offers a debate on possible answers.
1021:
938:
853:
829:
6705:
6538:
6466:
6456:
6368:
6358:
6333:
5974:
5969:
5860:
5654:
5638:
5581:
5516:
5452:
2233:
to continue differentiating, and thus arose purity (right action, truth,
2198:
Appendix: Pantheistic Self and Samkhya theory of Gunas - Fifth Prapathaka
2037:
of Maitri Upanishad presents a theory of Self that is different from the
1606:
1586:
1534:
1488:
1483:
1140:
1078:
1005:
591:
571:
519:
473:
468:
125:
63:
4291:
2760:
The Maitri Upanishad shows signs of influence, or at least awareness of
6950:
6603:
6571:
6516:
6373:
6082:
5919:
5892:
5674:
5447:
3557:(Translator), Sixty Upanisads of the Veda, Vol 1, Motilal Banarsidass,
3456:(Translator), Sixty Upanisads of the Veda, Vol 1, Motilal Banarsidass,
2953:
2755:
1760:
1182:
1169:
915:
745:
167:
154:
7496:
2029:
Human suffering, its causes and the nature of Selfs - Third Prapathaka
6722:
6511:
6461:
6434:
6383:
6348:
6338:
6290:
6189:
6157:
6102:
5999:
5954:
5628:
2627:
In section 6.31, the Maitri Upanishad acknowledges concepts, such as
2535:
2420:
Appendix: The metaphorical theory of food, of time - Sixth Prapathaka
2061:(pairs of opposite such as heat and cold, health and disease, etc)?"
1730:
1660:
1561:
1135:
835:
715:
645:
546:
120:
4937:
Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana?
2676:
Mind alone is the Saṁsāra, man should strive to purify his thoughts,
2256:
6767:
6586:
6581:
6471:
6408:
6388:
6219:
6055:
5882:
5855:
5822:
5764:
5664:
5659:
5633:
5558:
5442:
5314:
5273:
5245:
https://www.scribd.com/doc/290391743/Prabuddha-Bharata-January-2015
5108:
Journal of Indian and Buddhist Studies (Indogaku Bukkyōgaku Kenkyū)
2963:
2958:
2814:
2810:
2806:
2761:
2715:
2483:
On account of subtleness of Time, this is the proof of its reality;
2191:
2140:
2135:(one's duty) based on one's age, be part of Rta, devote oneself to
2081:
2014:
1522:
1357:
1164:
1159:
1130:
1086:
1055:
1051:
930:
507:
342:
149:
144:
115:
71:
6945:
5596:
4870:
T.W.Rhys Davis (1905). 'Introduction to the Subha Sutta'. Source:
3258:
P Olivelle (1998), The Early Upanishads, Oxford University Press,
2821:
or another unknown sect of thought that existed in ancient India.
2510:
Appendix: Yoga, Samkhya and Vaishnava doctrines - Sixth Prapathaka
2317:
1096:
1030:(appendices, supplements) added later. The last two are called as
81:
6668:
6521:
6439:
6429:
6204:
6194:
6167:
6162:
6152:
6107:
6092:
6087:
5867:
5812:
5797:
5789:
5756:
5623:
5526:
5501:
5477:
5376:
5366:
2921:
2818:
2769:
2471:
2042:
2038:
2022:
1695:
1639:
1370:
1347:
1332:
1325:
1154:
1125:
934:
919:
859:
680:
624:
355:
332:
317:
310:
139:
110:
5462:
5318:
3364:"laid those fires" is a phrase in Vedic literature that implies
2843:
Buddhists were strongly accused of being hedonists at this time.
2678:
what a man thinks that he becomes, this is the eternal mystery.
2562:(absorption with the idea, a state of being one with the idea).
2123:
Realization of True Self, union with Brahman - Fourth Prapathaka
6700:
6678:
6491:
6444:
6403:
6285:
6275:
6214:
6122:
6065:
6060:
5914:
5601:
5437:
5423:
5408:
5308:
4571:
3956:
3063:, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass,
2896:
2890:, higher Brahman), then teaches that both should be known. The
2719:
2690:
2661:
Appendix: What a man thinks, that he becomes - Sixth Prapathaka
2616:
2612:
2337:
2299:
Appendix: The symbol Om and its significance - Sixth Prapathaka
1929:
Sage Sakayanya thereafter narrates an ancient dialogue between
1830:
1770:
1101:
755:
86:
5241:
in The Thirteen Principal Upanishads, Robert Hume (Translator)
3331:
Patrick Olivelle (1998), Upaniṣhads. Oxford University Press,
6596:
6591:
6295:
6265:
6199:
6179:
6117:
6097:
6070:
5909:
5611:
5511:
5457:
5413:
5391:
3919:
3365:
3175:
Sanskrit-English Dictionary, Cologne Digital Lexicon, Germany
2948:
2373:
2077:
2054:
2010:
1643:
1118:
628:
103:
2308:
47:
manuscript found in Pune, Maharashtra (Sanskrit, Devanagari)
6637:
6566:
6548:
6496:
6280:
6224:
6184:
6144:
6127:
6112:
6077:
5506:
5418:
5085:. Univ of South Carolina Press. pp. 44–46, 66, 89–90.
4899:
KN Jayatilleke (2010), Early Buddhist Theory of Knowledge,
3423:
the symbolic name means "liberated man, one without sorrow"
2797:–), preach a "dharma destructive of Vedas and Upanishads" (
2515:
2466:
There is a motley collection of ideas in the discussion of
2369:
2365:
2328:
2801:–) and whose goal is hedonistic "attainment of pleasure" (
2623:
Appendix: Self exists, it is everywhere - Sixth Prapathaka
2295:
and the Savitri verse, asserts paragraph 6.2 of the text.
2045:
school. It enumerates different types of Atman, the three
834:) is an ancient Sanskrit text that is embedded inside the
5310:
4604:
Maitri Upanishad - Sanskrit Text with English Translation
4424:
Maitri Upanishad - Sanskrit Text with English Translation
4242:
Maitri Upanishad - Sanskrit Text with English Translation
4093:
Maitri Upanishad - Sanskrit Text with English Translation
3979:
Maitri Upanishad - Sanskrit Text with English Translation
3931:
Maitri Upanishad - Sanskrit Text with English Translation
3909:
this is a reference to the three major Vedic fire rituals
3880:
Maitri Upanishad - Sanskrit Text with English Translation
3788:
Maitri Upanishad - Sanskrit Text with English Translation
3718:
Maitri Upanishad - Sanskrit Text with English Translation
3661:
Maitri Upanishad - Sanskrit Text with English Translation
3545:
Maitri Upanishad - Sanskrit Text with English Translation
3434:
Maitri Upanishad - Sanskrit Text with English Translation
3412:
Maitri Upanishad - Sanskrit Text with English Translation
3161:
Maitri Upanishad - Sanskrit Text with English Translation
2225:
to differentiate, thus arose passion (action qua action,
2787:, a sect of thought whose teachers wear "reddish robe" (
2737:
What is the difference between knowledge and ignorance.
2502:
Non-Time is indivisible, Time is divisible. Year is the
5371:
5253:
Another archive of Hume's Thirteen Principal Upanishads
4861:. Reprint by Motilal Banarsidass Publ., 2004 page 284-6
4542:, Oxford University Press, pages 332-334 with footnotes
4380:, Oxford University Press, page 318-320 with footnotes
2143:
life of renouncing society for Self-knowledge and the
2021:
self-abiding. The Self is inherently good, enjoyer of
5229:
EB Cowell (English Translation), Cambridge University
2579:
As birds and deer do not approach a burning mountain,
1047:
has eleven paragraphs some with many sub-paragraphs.
945:
system. The text is also notable for its practice of
4672:, Oxford University Press, pages 340-341 section 7.7
2756:
Similarities and differences with Buddhist teachings
2416:
sought after. Man should find this Self within him.
2245:
is Brahma. The aspect of Brahman that characterizes
5572:
4193:, Oxford University Press, page 312 with footnote 2
3565:, preface to the Second Prapathaka on pages 333-334
2989:(1920-1931), The Mukhya Upanishads, Kshetra Books,
2731:
By the jugglery of a doctrine that denies the Self,
2241:is Rudra. The aspect of Brahman that characterizes
2206:A hymn, inserted into paragraph 5.1 and called the
4512:, Oxford University Press, page 330 with footnotes
3946:, Oxford University Press, pages 306-307 verse 6.3
3013:
3011:
3009:
3007:
3005:
3003:
2748:In sections 7.9 and 7.10, the Upanishad refers to
27:One of the ancient Sanskrit scriptures of Hinduism
5106:Shinkan Murakami (1971). "Niratman and anatman".
4582:
4580:
4487:
4485:
4483:
4308:
4306:
4304:
4302:
4300:
4269:
4267:
3083:
3081:
3079:
3077:
2783:Maitri Upanishad explicitly mentions, in seventh
2776:. The idea of "union", expressed with terms such
2581:so faults never approach those who know Brahman.
2257:Appendix: Enumeration of Selfs - Sixth Prapathaka
2041:school of Hinduism, rather it resonates with its
1050:The Maitrayaniya Upanishad is embedded after the
7509:
5235:Max Muller (Translator), Oxford University Press
5105:
4686:
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4682:
4680:
4678:
4647:
4645:
4328:
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4038:
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3856:
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3594:
3592:
3590:
3588:
3472:
3470:
3111:
3109:
3107:
3105:
3103:
3101:
2894:concept has been interpreted to be analogous to
2858:of this Upanishad that has "a Buddhist flavor".
1020:The extant recension of the text consists seven
5023:
4992:
4990:
4372:
4370:
4180:, pages 350-358 with introductory and footnotes
4105:
4103:
4101:
3320:A Constructive Survey of Upanishadic Philosophy
3156:
3154:
3152:
3150:
3148:
3146:
3000:
2886:, lower Brahman) and soundless-Brahman (empty,
1989:in balance, giving strength to the whole body.
5221:Maitri Upanishad with commentary of Ramatirtha
4996:
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4732:
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4297:
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3492:
3490:
3074:
2793:–), who deny the "existence of Self" premise (
914:Upanishad across different recensions, states
6929:
5294:
4859:A History of Early Vedānta Philosophy, Part 2
4675:
4642:
4323:
4155:
4033:
4030:, Oxford University Press, page 309 verse 6.7
3851:
3585:
3467:
3098:
2805:–). This sect reference could potentially be
2080:) and complex interplay of human psychology (
1810:
795:
5124:
5072:
5050:
4987:
4965:
4367:
4098:
3234:
3143:
1841:The text begins with the following prelude,
6943:
5078:
4774:, Oxford University Press, pp. 455–458
4729:
4626:
4622:, Oxford University Press, pp. 452–458
4363:, Oxford University Press, pp. 435–443
4214:, Oxford University Press, pp. 429–435
4134:, Oxford University Press, pp. 428–429
4004:, Oxford University Press, pp. 427–428
3885:
3811:
3793:
3783:
3781:
3779:
3772:, Oxford University Press, pp. 422–424
3743:
3713:
3711:
3704:, Oxford University Press, pp. 421–423
3666:
3656:
3654:
3631:
3627:, Oxford University Press, pp. 417–420
3540:
3538:
3536:
3529:, Oxford University Press, pp. 414–417
3487:
3400:, Oxford University Press, pp. 412–414
3204:, Oxford University Press, pp. 412–458
3193:
3191:
3189:
3187:
3185:
3183:
3181:
2013:, his personality the weaving of the three
1997:and then subtler food throughout the body.
1945:The Maitrayaniya Upanishad states that the
1026:s (lessons), of which several sections are
6936:
6922:
5301:
5287:
4763:
4761:
4740:Maitrayana-Brahmana Upanishad Introduction
4550:
4548:
4352:
4350:
4348:
4346:
4203:
4201:
4199:
3117:Maitrayana-Brahmana Upanishad Introduction
3054:
2574:goodness, liberated, limitless, blissful.
2485:On account of it the Time is demonstrated.
2172:some meditate upon one, some upon another,
2166:Agni (fire), Vayu (wind) and Aditya (sun),
1817:
1803:
802:
788:
5210:, Calcutta: The Asiatic Society of Bengal
5082:Sonic Theology: Hinduism and Sacred Sound
5058:. Motilal Banarsidass. pp. 358–359.
4714:
4712:
4710:
4708:
4706:
4704:
4123:
4121:
4119:
4068:Quote: Thoughts, verily, are meditations.
3993:
3991:
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3728:
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3516:
3389:
3387:
2671:चित्तमेव हि संसारम्त त्प्रयत्नेन शोधयेत्य
4805:, Oxford University Press, pages 342-343
4755:, Oxford University Press, pages 341-346
4639:, Oxford University Press, pages 338-346
4066:, Oxford University Press, p. 428,
3924:
3900:, Oxford University Press, pages 307-308
3828:, Oxford University Press, pages 305-306
3808:, Oxford University Press, pages 303-304
3776:
3708:
3683:, Oxford University Press, pages 299-302
3651:
3648:, Oxford University Press, pages 295-299
3533:
3510:, Oxford University Press, pages 290-291
3381:, Oxford University Press, pages 287-288
3178:
2564:
38:
5003:. Motilal Banarsidass. pp. 67–68.
4907:, pages 246-249, from note 385 onwards;
4758:
4545:
4343:
4196:
3918:this is a reference to the three major
2865:
2598:with Self serene, residing in his Self,
14:
7510:
4873:(accessed: Thursday December 24, 2009)
4835:. Taylor & Francis, 2005, page 61.
4821:, Oxford University Press, p. 456
4791:, Oxford University Press, p. 455
4701:
4609:
4561:, Oxford University Press, p. 447
4528:, Oxford University Press, p. 445
4476:, Oxford University Press, p. 444
4116:
3984:
3847:, Oxford University Press, p. 424
3831:
3756:
3739:, Oxford University Press, p. 422
3723:
3686:
3609:
3513:
3384:
2878:such as in verses 6.20, 6.21 and 7.4.
2836:, while Buddhists were referred to as
2735:Disturbed, the world does not discern,
2673:च्चित्तस्तन्मयो भवति गुह्यमेतत्सनातनम्
2168:Kala (time), Prana (breath), and Food,
6917:
5282:
5027:A History of Early Vedānta Philosophy
4742:, Oxford University Press, pages L-Li
2799:vedadisastra himsaka dharmabhidhyanam
2554:(concentration of mind on one idea),
858:), and is listed as number 24 in the
5030:. Motilal Banarsidass. p. 553.
4973:. Motilal Banarsidass. p. 361.
4814:
4801:Max Muller, The Upanishads, Part 2,
4784:
4767:
4751:Max Muller, The Upanishads, Part 2,
4738:Max Muller, The Upanishads, Part 2,
4668:Max Muller, The Upanishads, Part 2,
4635:Max Muller, The Upanishads, Part 2,
4615:
4554:
4538:Max Muller, The Upanishads, Part 2,
4521:
4508:Max Muller, The Upanishads, Part 2,
4469:
4376:Max Muller, The Upanishads, Part 2,
4356:
4207:
4189:Max Muller, The Upanishads, Part 2,
4127:
4109:Max Muller, The Upanishads, Part 2,
4079:Max Muller, The Upanishads, Part 2,
4059:
4026:Max Muller, The Upanishads, Part 2,
3997:
3942:Max Muller, The Upanishads, Part 2,
3896:Max Muller, The Upanishads, Part 2,
3840:
3824:Max Muller, The Upanishads, Part 2,
3804:Max Muller, The Upanishads, Part 2,
3767:
3753:, Oxford University Press, pages 302
3749:Max Muller, The Upanishads, Part 2,
3734:
3699:
3679:Max Muller, The Upanishads, Part 2,
3644:Max Muller, The Upanishads, Part 2,
3622:
3524:
3506:Max Muller, The Upanishads, Part 2,
3393:
3377:Max Muller, The Upanishads, Part 2,
3197:
3115:Max Muller, The Upanishads, Part 2,
2214:(Lord) of all pleasure and delight.
1993:is that which carries gross food to
941:schools of Hinduism, as well as the
6898:
4831:A.L. Basham in Paul Williams, ed.,
4113:, Oxford University Press, page 311
4083:, Oxford University Press, page 310
2594:Through tranquility of his thought,
2558:(creative, contemplation of idea),
2269:Every man who knows, free of evil,
901:(Self), while the fifth to seventh
24:
2596:Karma, good and evil, he destroys,
25:
7529:
5214:
4857:Hajime Nakamura, Trevor Leggett.
4818:The Thirteen Principal Upanishads
4788:The Thirteen Principal Upanishads
4771:The Thirteen Principal Upanishads
4619:The Thirteen Principal Upanishads
4558:The Thirteen Principal Upanishads
4525:The Thirteen Principal Upanishads
4473:The Thirteen Principal Upanishads
4360:The Thirteen Principal Upanishads
4211:The Thirteen Principal Upanishads
4131:The Thirteen Principal Upanishads
4063:The Thirteen Principal Upanishads
4001:The Thirteen Principal Upanishads
3844:The Thirteen Principal Upanishads
3770:The Thirteen Principal Upanishads
3737:The Thirteen Principal Upanishads
3702:The Thirteen Principal Upanishads
3625:The Thirteen Principal Upanishads
3527:The Thirteen Principal Upanishads
3397:The Thirteen Principal Upanishads
3201:The Thirteen Principal Upanishads
6944:
6897:
6887:
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5163:
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5017:
4959:
4942:
4893:
4876:
4864:
4851:
4838:
4825:
4808:
4795:
4778:
2912:(the self of all) – are used in
2733:By false comparisons and proofs,
2546:(withdrawal of senses inwards),
2442:Out of food, creatures are born,
2336:
2327:
2316:
2307:
1085:
70:
6867:
5223:(Sanskrit] EB Cowell (Compiler)
5191:
4745:
4662:
4597:
4565:
4532:
4515:
4502:
4463:
4446:
4429:
4417:
4400:
4383:
4284:
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4235:
4218:
4183:
4138:
4086:
4073:
4053:
4020:
4008:
3972:
3949:
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3903:
3873:
3568:
3550:
3447:
3426:
3417:
3404:
3371:
3358:
3341:
3325:
3312:
3303:
3286:
3269:
3252:
3235:van Buitenen, J. A. B. (1962),
3228:
3208:
2840:by opposing schools of thought.
6792:Relations with other religions
3166:
3126:
3028:
2980:
2722:that destroys Vedas and other
2635:कतम आत्मेति योऽयं शुद्धः पूतः
2221:) alone. The Brahman impelled
2174:tell us which one is the best?
1887:Maitrayaniya Upanishad, I.3-4
13:
1:
5233:Maitrayana Brahmana Upanishad
4803:Maitrayana-Brahmana Upanishad
4753:Maitrayana-Brahmana Upanishad
4670:Maitrayana-Brahmana Upanishad
4637:Maitrayana-Brahmana Upanishad
4540:Maitrayana-Brahmana Upanishad
4510:Maitrayana-Brahmana Upanishad
4378:Maitrayana-Brahmana Upanishad
4191:Maitrayana-Brahmana Upanishad
4111:Maitrayana-Brahmana Upanishad
4081:Maitrayana-Brahmana Upanishad
4028:Maitrayana-Brahmana Upanishad
3944:Maitrayana-Brahmana Upanishad
3898:Maitrayana-Brahmana Upanishad
3826:Maitrayana-Brahmana Upanishad
3806:Maitrayana-Brahmana Upanishad
3751:Maitrayana-Brahmana Upanishad
3681:Maitrayana-Brahmana Upanishad
3646:Maitrayana-Brahmana Upanishad
3508:Maitrayana-Brahmana Upanishad
3379:Maitrayana-Brahmana Upanishad
2969:
2448:into it, they enter at last.
2057:, rebirth and is overcome by
1977:is downward breath (exhale).
1001:Buddhist Pali canonical texts
974:
5130:Sixty Upanishads of the Veda
5056:Sixty Upanishads of the Veda
4971:Sixty Upanishads of the Veda
4848:. SUNY Press, 1991, page 58.
4815:Hume, Robert Ernest (1921),
4785:Hume, Robert Ernest (1921),
4768:Hume, Robert Ernest (1921),
4616:Hume, Robert Ernest (1921),
4555:Hume, Robert Ernest (1921),
4522:Hume, Robert Ernest (1921),
4470:Hume, Robert Ernest (1921),
4357:Hume, Robert Ernest (1921),
4208:Hume, Robert Ernest (1921),
4128:Hume, Robert Ernest (1921),
4060:Hume, Robert Ernest (1921),
3998:Hume, Robert Ernest (1921),
3841:Hume, Robert Ernest (1921),
3768:Hume, Robert Ernest (1921),
3735:Hume, Robert Ernest (1921),
3700:Hume, Robert Ernest (1921),
3623:Hume, Robert Ernest (1921),
3525:Hume, Robert Ernest (1921),
3394:Hume, Robert Ernest (1921),
3198:Hume, Robert Ernest (1921),
2974:
2927:
2444:All those, who are on earth,
1015:
996:do not yet appear (in it)".
956:
7:
5272:public domain audiobook at
5204:
4572:Maitrayaniya Upanishad 6.34
2942:
1937:
1931:
1868:
1862:
1061:
1022:
854:
830:
10:
7534:
4923:Edward Roer (Translator),
2170:Brahma, Rudra and Vishnu -
1079:Hindu scriptures and texts
838:. It is also known as the
64:Hindu scriptures and texts
29:
6957:
6864:
6691:
6656:
6482:
6417:
6324:
6251:
6244:
6143:
6046:
6037:
5945:
5831:
5788:
5755:
5673:
5647:
5619:
5610:
5589:
5580:
5569:
5488:
5357:
5348:
5327:
4844:Florin Giripescu Sutton,
4232:, page 355 paragraph 6.14
3237:The Maitrayaniya Upanisad
2017:(sattvam, rajas, tamas).
862:canon of 108 Upanishads.
849:
825:
5936:Yoga Sutras of Patanjali
5024:Hajime Nakamura (1983).
4152:, page 350 paragraph 6.8
3322:, Chapter 1, pages 13-18
2542:(regulation of breath),
2532:Shvetashvatara Upanishad
2229:). The Brahman impelled
2184:Maitri Upanishad 4.5-4.6
1942:how and why this is so.
1898:Brihadaranyaka Upanishad
876:Brihadaranyaka Upanishad
30:Not to be confused with
6015:Thiruvilaiyadal Puranam
5200:(re-issue 1935). (tr.)
4997:Thomas E. Wood (1992).
4935:Katie Javanaud (2013),
4926:Shankara's Introduction
3121:Oxford University Press
3037:The Upanishads, Part II
2832:Carvakas did not value
2600:Joy eternal he enjoys.
2446:through food they live,
2291:), revere them through
1789:Timeline of Hindu texts
1622:Thiruvilaiyadal Puranam
869:is associated with the
774:Timeline of Hindu texts
607:Thiruvilaiyadal Puranam
7287:Paramahamsaparivrajaka
5990:Eighteen Greater Texts
3225:, Introduction Chapter
2914:Maitrayaniya Upanishad
2876:Maitrayaniya Upanishad
2803:ratimatram phalam asya
2746:
2687:
2654:
2609:
2590:
2570:
2499:
2457:
2281:
2187:
2101:
2005:assumes the nature of
1927:
1890:
1854:
1597:Eighteen Greater Texts
967:(Sanskrit: मैत्र) and
887:Maitrayaniya Upanishad
867:Maitrayaniya Upanishad
817:Maitrayaniya Upanishad
582:Eighteen Greater Texts
48:
45:Maitrayaniya Upanishad
6743:Hindu gurus and sants
5995:Eighteen Lesser Texts
4290:Diana L. Eck (1986),
3173:see maitrI and maitra
2728:
2684:Maitri Upanishad 6.34
2668:
2651:Maitri Upanishad 6.31
2633:
2606:Maitri Upanishad 6.20
2591:
2587:Maitri Upanishad 6.18
2576:
2568:
2496:Maitri Upanishad 6.14
2480:
2454:Maitri Upanishad 6.11
2439:
2412:objective knowledge.
2264:
2163:
2086:
1924:Maitri Upanishad 2.3,
1914:
1875:
1843:
1602:Eighteen Lesser Texts
893:(lessons). The first
831:Maitrāyaṇīya Upaniṣad
587:Eighteen Lesser Texts
42:
6733:Anti-Hindu sentiment
5269:Maitrayana Upanishad
5079:Guy L. Beck (1993).
4292:Darshan of the Image
3957:Maitrayani Upanishad
2866:Anatman and Niratman
2854:theory in the sixth
2743:Maitri Upanishad 7.8
2278:Maitri Upanishad 6.1
2271:master of his senses
2098:Maitri Upanishad 3.3
6839:Hinduism by country
6005:Iraiyanar Akapporul
5965:Tirumurukāṟṟuppaṭai
2997:(Reprinted in 2014)
2427:Chandogya Upanishad
2283:Just like in time (
1612:Iraiyanar Akapporul
1572:Tirumurukāṟṟuppaṭai
1318:Related Hindu texts
597:Iraiyanar Akapporul
557:Tirumurukāṟṟuppaṭai
303:Related Hindu texts
7177:Trishikhi-brahmana
5259:Sanskrit Documents
2666:ideas as follows,
2571:
2478:proof as follows,
1973:is upward breath,
933:, elements of the
889:consists of seven
826:मैत्रायणीय उपनिषद्
49:
32:Maitreya Upanishad
7505:
7504:
7487:Sarasvati-rahasya
7172:Naradaparivrajaka
7092:Nrisimha Tapaniya
6911:
6910:
6687:
6686:
6240:
6239:
6033:
6032:
5947:Sangam literature
5903:Yājñavalkya Smṛti
5751:
5750:
5567:
5566:
5139:978-81-208-1468-4
5092:978-0-87249-855-6
5065:978-81-208-1468-4
5037:978-81-208-1963-4
5010:978-81-208-0930-7
4980:978-81-208-1468-4
3246:978-3-11-080660-1
3123:, pages xliii-lii
2437:(consciousness).
2192:Brahmanic trinity
1851:Maitri Upanishad,
1827:
1826:
1617:Abhirami Anthadhi
1555:Sangam literature
1408:Vaishnava puranas
994:Mahayana Buddhism
986:Prashna Upanishad
982:Mundaka Upanishad
812:
811:
602:Abhirami Anthadhi
540:Sangam literature
393:Vaishnava puranas
16:(Redirected from
7525:
7482:Saubhagyalakshmi
7197:Mandala-brahmana
6948:
6938:
6931:
6924:
6915:
6914:
6901:
6900:
6891:
6881:
6880:
6870:
6869:
6780:Pilgrimage sites
6534:Ganesh Chaturthi
6249:
6248:
6044:
6043:
6025:Vedarthasamgraha
6020:Vinayagar Agaval
5985:Five Great Epics
5960:Divya Prabandham
5873:Minor Upanishads
5617:
5616:
5587:
5586:
5575:
5574:
5355:
5354:
5321:
5313:
5303:
5296:
5289:
5280:
5279:
5266:
5265:
5257:Maitri Upanishad
5251:Maitri Upanishad
5239:Maitri Upanishad
5227:Maitri Upanishad
5207:
5186:
5176:
5170:
5167:
5161:
5150:
5144:
5143:
5122:
5116:
5115:
5103:
5097:
5096:
5076:
5070:
5069:
5048:
5042:
5041:
5021:
5015:
5014:
4994:
4985:
4984:
4963:
4957:
4946:
4940:
4939:, Philosophy Now
4897:
4891:
4880:
4874:
4868:
4862:
4855:
4849:
4842:
4836:
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3215:Patrick Olivelle
3212:
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1940:
1934:
1925:
1888:
1871:
1865:
1852:
1819:
1812:
1805:
1756:Gheranda Samhita
1706:Sushruta Samhita
1627:Vinayagar Agaval
1592:Five Great Epics
1567:Divya Prabandham
1498:
1464:
1410:
1292:Other scriptures
1265:
1226:
1207:
1150:
1089:
1066:
1065:
1025:
927:Maitri Upanishad
857:
851:
841:Maitri Upanishad
833:
827:
804:
797:
790:
741:Gheranda Samhita
691:Sushruta Samhita
612:Vinayagar Agaval
577:Five Great Epics
552:Divya Prabandham
483:
449:
395:
277:Other scriptures
250:
211:
192:
135:
74:
51:
50:
21:
18:Maitri Upanishad
7533:
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7528:
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7342:Pashupatabrahma
6953:
6942:
6912:
6907:
6874:
6860:
6683:
6652:
6643:Vasant Panchami
6577:Pahela Baishakh
6559:Makar Sankranti
6478:
6413:
6320:
6236:
6139:
6029:
6010:Abhirami Antati
5980:Kamba Ramayanam
5941:
5827:
5784:
5747:
5669:
5643:
5606:
5576:
5563:
5547:Vishishtadvaita
5484:
5344:
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4783:
4779:
4766:
4759:
4750:
4746:
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4730:
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4702:
4698:, pages 382-386
4689:
4676:
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4659:, pages 379-386
4650:
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4451:
4447:
4434:
4430:
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4414:, pages 359-360
4405:
4401:
4397:, pages 363-364
4388:
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4375:
4368:
4355:
4344:
4331:
4324:
4320:, pages 358-361
4311:
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4289:
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4281:, pages 357-358
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3870:, pages 346-347
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3606:, pages 338-340
3597:
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3582:, pages 337-338
3573:
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3523:
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3464:, pages 332-333
3452:
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3431:
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3355:, pages 331-333
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3059:
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3025:, pages 327-386
3016:
3001:
2985:
2981:
2977:
2972:
2945:
2934:Monier-Williams
2930:
2874:appears in the
2868:
2758:
2750:Katha Upanishad
2745:
2742:
2739:
2736:
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2708:
2699:
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2528:Katha Upanishad
2512:
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2476:epistemological
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1726:Divya Prabandha
1701:Charaka Samhita
1686:Vaiśeṣika Sūtra
1646:
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1587:Kamba Ramayanam
1562:Saiva Tirumurai
1557:
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911:Telugu language
855:Maitrī Upaniṣad
808:
779:
778:
769:
761:
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711:Divya Prabandha
686:Charaka Samhita
671:Vaiśeṣika Sūtra
631:
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572:Kamba Ramayanam
547:Saiva Tirumurai
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7387:Yoga-Kundalini
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5715:
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5695:
5693:Brihadaranyaka
5690:
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5590:Classification
5584:
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5276:
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5254:
5248:
5242:
5236:
5230:
5224:
5216:
5215:External links
5213:
5212:
5211:
5202:The Maitri or
5193:
5190:
5188:
5187:
5184:978-0415487214
5171:
5162:
5158:978-0804701143
5145:
5138:
5117:
5098:
5091:
5071:
5064:
5043:
5036:
5016:
5009:
4986:
4979:
4958:
4954:978-8120801585
4941:
4915:978-0791422175
4905:978-8120806191
4892:
4888:978-0195332612
4875:
4863:
4850:
4837:
4824:
4807:
4794:
4777:
4757:
4744:
4728:
4724:978-1134542871
4700:
4696:978-8120814684
4674:
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4657:978-8120814684
4641:
4625:
4608:
4596:
4592:978-8120814684
4576:
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4531:
4514:
4501:
4497:978-8120814684
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4458:978-8120814684
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4441:978-8120814684
4428:
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4412:978-8120814684
4399:
4395:978-8120814684
4382:
4366:
4342:
4338:978-0195395341
4322:
4318:978-8120814684
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4283:
4279:978-8120814684
4263:
4259:978-8120814684
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4230:978-8120814684
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4178:978-8120814684
4154:
4150:978-8120814684
4137:
4115:
4097:
4085:
4072:
4052:
4048:978-8120814684
4032:
4019:
4007:
3983:
3971:
3967:978-8120814684
3948:
3935:
3923:
3911:
3902:
3884:
3872:
3868:978-8120814684
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3604:978-8120814684
3584:
3580:978-8120814684
3567:
3563:978-8120814684
3549:
3532:
3512:
3486:
3482:978-8120814684
3466:
3462:978-8120814684
3446:
3442:978-8120814684
3425:
3416:
3403:
3383:
3370:
3357:
3353:978-8120814684
3340:
3337:978-0199540259
3324:
3311:
3302:
3298:978-1134542871
3285:
3281:978-0028659978
3268:
3264:978-0195124354
3251:
3245:
3239:, De Gruyter,
3227:
3223:978-0195124354
3207:
3177:
3165:
3142:
3138:978-8120814684
3125:
3097:
3093:978-0231144858
3073:
3069:978-8120814684
3053:
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3023:978-8120814684
2999:
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2968:
2967:
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2951:
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2929:
2926:
2888:asabda-brahman
2867:
2864:
2848:
2847:
2844:
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2584:
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2550:(meditation),
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2208:Kutsayana Hymn
2199:
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2131:Veda, perform
2124:
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1733:
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1698:
1696:Pramana Sutras
1693:
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1676:Mimamsa Sutras
1673:
1671:Samkhya Sutras
1668:
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1651:Dharma Shastra
1647:
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1503:Devi Bhagavata
1496:Shakta puranas
1492:
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1476:
1471:
1462:Shaiva puranas
1458:
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1427:
1422:
1417:
1404:
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1398:
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1391:Brahmavaivarta
1388:
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1376:Brahma puranas
1374:
1369:
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1251:Shvetashvatara
1248:
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1231:Brihadaranyaka
1220:
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947:Anyatrapyuktam
880:Isha Upanishad
850:मैत्री उपनिषद्
810:
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784:
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721:Ramcharitmanas
718:
713:
708:
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693:
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683:
681:Pramana Sutras
678:
673:
668:
663:
661:Mimamsa Sutras
658:
656:Samkhya Sutras
653:
648:
643:
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636:Dharma Shastra
632:
623:
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619:
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488:Devi Bhagavata
481:Shakta puranas
477:
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447:Shaiva puranas
443:
442:
437:
432:
427:
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389:
388:
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376:Brahmavaivarta
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361:Brahma puranas
359:
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216:Brihadaranyaka
205:
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186:
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43:A page of the
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7357:Tripuratapini
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7202:Dakshinamurti
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7187:Yogachudamani
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7097:Kalagni Rudra
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7072:Atharvashikha
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6844:Hindu temples
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6748:Hindu studies
6746:
6744:
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6719:
6718:Denominations
6716:
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6709:
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6527:Vijayadashami
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6347:
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6344:Simantonayana
6342:
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5930:Yoga Vasistha
5928:
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5842:
5841:Bhagavad Gita
5839:
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5809:
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5781:
5780:Sthapatyaveda
5778:
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5209:
5206:
5199:
5198:Cowell, E. B.
5196:
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5185:
5181:
5175:
5166:
5160:, pages 66-67
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4726:, pages 66-68
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2526:. Along with
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2417:
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2398:
2394:
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2380:as the Self.
2379:
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2018:
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736:Shiva Samhita
734:
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726:Yoga Vasistha
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641:Artha Shastra
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430:Varaha Purana
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288:Bhagavad Gita
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248:Atharva vedic
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62:
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57:
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52:
46:
41:
37:
33:
19:
7452:Shatyayaniya
7382:Rudrahridaya
7232:Ramatapaniya
7227:Rama Rahasya
7222:Advayataraka
7217:Mahanarayana
7132:Shukarahasya
7087:Brihajjabala
7077:Maitrayaniya
7076:
6854:Architecture
6457:Brahmacharya
6399:Samavartanam
6364:Annaprashana
6230:
6133:
5934:
5888:Dharmaśāstra
5878:Arthashastra
5713:Maitrayaniya
5712:
5545:
5538:
5531:
5453:Brahmacharya
5268:
5201:
5192:Bibliography
5174:
5165:
5148:
5129:
5126:Paul Deussen
5120:
5111:
5107:
5101:
5081:
5074:
5055:
5052:Paul Deussen
5046:
5026:
5019:
4999:
4970:
4967:Paul Deussen
4961:
4944:
4931:Google Books
4924:
4895:
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4853:
4845:
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4772:
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4385:
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4286:
4249:
4237:
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4212:
4209:
4185:
4140:
4132:
4129:
4088:
4075:
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4061:
4055:
4022:
4010:
4002:
3999:
3974:
3951:
3938:
3926:
3914:
3905:
3875:
3845:
3842:
3769:
3745:
3736:
3701:
3624:
3570:
3552:
3526:
3454:Paul Deussen
3449:
3428:
3419:
3406:
3398:
3395:
3373:
3360:
3343:
3327:
3314:
3305:
3288:
3271:
3254:
3236:
3230:
3210:
3202:
3199:
3168:
3128:
3061:Paul Deussen
3056:
3036:
3030:
2982:
2938:
2931:
2917:
2913:
2910:sarvasyatman
2909:
2905:
2901:
2895:
2891:
2887:
2883:
2879:
2875:
2871:
2869:
2860:
2855:
2851:
2849:
2837:
2833:
2802:
2798:
2794:
2788:
2784:
2782:
2777:
2773:
2759:
2747:
2730:
2723:
2713:
2709:
2700:
2688:
2670:
2664:
2655:
2643:
2641:
2636:
2634:
2628:
2626:
2610:
2593:
2578:
2572:
2559:
2555:
2551:
2547:
2543:
2539:
2523:
2519:
2513:
2503:
2500:
2482:
2467:
2465:
2460:
2458:
2441:
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2431:
2423:
2414:
2410:
2401:
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2361:
2357:
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2250:
2246:
2242:
2238:
2234:
2230:
2226:
2222:
2218:
2216:
2211:
2207:
2205:
2201:
2188:
2165:
2159:
2148:
2144:
2136:
2132:
2129:
2126:
2116:
2112:
2108:
2104:
2102:
2090:
2087:
2074:prakrti guna
2073:
2069:
2065:
2063:
2058:
2052:
2046:
2034:
2032:
2019:
2006:
2003:
1998:
1994:
1990:
1986:
1982:
1978:
1974:
1970:
1966:
1962:
1958:
1954:
1950:
1946:
1944:
1928:
1918:
1915:
1909:
1907:
1894:Paul Deussen
1891:
1880:
1876:
1855:
1844:
1840:
1828:
1721:Panchatantra
1681:Nyāya Sūtras
1577:Thiruppugazh
1495:
1493:
1461:
1459:
1407:
1405:
1375:
1262:
1260:
1255:
1223:
1221:
1204:
1202:
1187:
1147:
1145:
1049:
1044:
1040:
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1031:
1027:
1019:
1010:
998:
990:
978:
968:
964:
963:
960:
950:
946:
926:
924:
906:
902:
894:
890:
886:
884:
870:
866:
864:
840:
839:
816:
815:
813:
706:Panchatantra
666:Nyāya Sūtras
562:Thiruppugazh
480:
478:
446:
444:
392:
390:
360:
247:
245:
240:
208:
206:
189:
187:
172:
132:
130:
44:
36:
7442:Yajnavalkya
7422:Pancabrahma
7372:Kathashruti
7292:Akshamalika
7157:Brahmavidya
7152:Dhyanabindu
7057:Amritabindu
7052:Paramahamsa
6903:WikiProject
6775:Persecution
6763:Nationalism
6753:Iconography
6633:Ratha Yatra
6544:Janmashtami
6539:Rama Navami
6467:Vanaprastha
6418:Varnashrama
6394:Ritushuddhi
6379:Vidyarambha
6369:Chudakarana
6359:Nishkramana
6334:Garbhadhana
5975:Thirukkural
5970:Thiruppugal
5898:Nāradasmṛti
5861:Mahabharata
5639:Atharvaveda
5517:Vaisheshika
5404:Puruṣārthas
5114:(2): 61–68.
4933:, pages 2-4
4929:, p. 2, at
4499:, pages 370
3959:Wikisource;
3318:RD Ranade,
3283:, page 9483
3095:, Chapter 1
2852:brahma-kosa
2838:dharmavadin
2823:Jayatilleke
2764:teachings.
2646:, quite...
1858:Brihadratha
1766:Vedantasara
1691:Yoga Sutras
1607:Aathichoodi
1540:Historicity
1535:Mahabharata
1528:Historicity
1224:Yajur vedic
1141:Atharvaveda
1006:Vaishnavism
907:Prapathakas
891:Prapathakas
871:Maitrayanas
751:Vedantasara
676:Yoga Sutras
592:Aathichoodi
525:Historicity
520:Mahabharata
513:Historicity
209:Yajur vedic
126:Atharvaveda
7518:Upanishads
7462:Dattatreya
7347:Parabrahma
7277:Turiyatita
7272:Yogashikha
7162:Yogatattva
7137:Vajrasuchi
7082:Kaushitaki
7062:Amritanada
6992:Taittiriya
6951:Upanishads
6604:Kumbh Mela
6572:Gudi Padwa
6517:Durga Puja
6502:Shivaratri
6374:Karnavedha
6354:Namakarana
6316:Tirthatana
6083:Dattatreya
5920:Subhashita
5893:Manusmriti
5770:Dhanurveda
5703:Taittiriya
5688:Kaushitaki
5675:Upanishads
5448:Aparigraha
5350:Philosophy
5205:Maitrāṇīya
4890:, page 285
4594:, page 373
4574:Wikisource
4460:, page 367
4443:, page 362
4261:, page 356
4050:, page 349
3969:, page 347
3484:, page 331
2970:References
2954:Upanishads
2900:doctrine (
2856:Prapathaka
2785:Prapathaka
2766:Rhys Davis
2639:शान्ता...
2544:Pratyahara
2035:Prapathaka
2033:The third
1981:holds the
1932:Vālakhilya
1761:Panchadasi
1746:Swara yoga
1582:Tirukkuṟaḷ
1396:Markandeya
1241:Taittiriya
1205:Sama vedic
1198:Kaushitaki
1183:Upanishads
1170:Upanishads
1045:Prapāṭhaka
1041:Prapathaka
1023:Prapāṭhaka
975:Chronology
916:Max Muller
903:Prapathaka
895:Prapathaka
746:Panchadasi
731:Swara yoga
567:Tirukkuṟaḷ
381:Markandeya
226:Taittiriya
190:Sama vedic
183:Kaushitaki
168:Upanishads
155:Upanishads
7492:Bahvricha
7457:Hayagriva
7417:Mahavakya
7397:Rudraksha
7307:Annapurna
7302:Ekakshara
7257:Bhikshuka
7247:Shandilya
7167:Atmabodha
7147:Nadabindu
7142:Tejobindu
7127:Niralamba
7122:Sarvasara
7002:Chandogya
6827:Theosophy
6758:Mythology
6738:Criticism
6706:Etymology
6664:Svādhyāya
6563:New Year
6512:Navaratri
6484:Festivals
6462:Grihastha
6435:Kshatriya
6409:Antyeshti
6384:Upanayana
6349:Jatakarma
6339:Pumsavana
6326:Sanskaras
6291:Naivedhya
6245:Practices
6190:Mahavidya
6158:Saraswati
6145:Goddesses
6103:Kartikeya
6000:Athichudi
5955:Tirumurai
5808:Vyākaraṇa
5775:Natyaveda
5723:Chandogya
5648:Divisions
5629:Yajurveda
5208:Upanishad
4340:, page 26
3300:, page 68
2975:Citations
2928:Reception
2870:The term
2540:Pranayama
2536:Yogasutra
2145:svadharma
2133:svadharma
2066:Bhutatman
1947:Prajapati
1938:Prajāpati
1863:Śākāyanya
1731:Tirumurai
1661:Kamasutra
1420:Bhagavata
1401:Bhavishya
1386:Brahmānda
1343:Vyakarana
1212:Chandogya
1188:Rig vedic
1148:Divisions
1136:Yajurveda
1016:Structure
957:Etymology
909:, with a
836:Yajurveda
716:Tirumurai
646:Kamasutra
405:Bhagavata
386:Bhavishya
371:Brahmānda
328:Vyakarana
197:Chandogya
173:Rig vedic
133:Divisions
121:Yajurveda
7512:Category
7412:Tarasara
7407:Darshana
7402:Ganapati
7352:Avadhuta
7322:Adhyatma
7282:Sannyasa
7267:Sariraka
7252:Paingala
7237:Vasudeva
7207:Sharabha
7117:Mantrika
7112:Kshurika
7102:Maitreya
7047:Narayana
7017:Kaivalya
6997:Aitareya
6987:Mandukya
6949:The 108
6883:Category
6834:Glossary
6802:Buddhism
6768:Hindutva
6728:Calendar
6609:Haridwar
6587:Vaisakhi
6582:Puthandu
6472:Sannyasa
6389:Keshanta
6220:Shashthi
6056:Trimurti
5883:Nitisara
5856:Ramayana
5851:Itihasas
5823:Jyotisha
5765:Ayurveda
5757:Upavedas
5738:Mandukya
5683:Aitareya
5665:Aranyaka
5660:Brahmana
5634:Samaveda
5559:Charvaka
5359:Concepts
5340:Timeline
5332:Glossary
5315:Hinduism
5274:LibriVox
5128:(1980).
5054:(1980).
4969:(1980).
2964:Buddhism
2959:Hinduism
2943:See also
2918:niratman
2906:niratman
2892:niratman
2880:Niratman
2872:niratman
2815:Buddhism
2811:Ajivakas
2807:Carvakas
2762:Buddhist
2741:—
2716:hedonism
2682:—
2649:—
2604:—
2585:—
2494:—
2452:—
2293:Vyahrtis
2276:—
2182:—
2147:in each
2096:—
1922:—
1885:—
1869:Śākāyana
1849:—
1783:Timeline
1640:Shastras
1523:Ramayana
1425:Naradiya
1358:Jyotisha
1326:Vedangas
1275:Mandukya
1193:Aitareya
1165:Aranyaka
1160:Brahmana
1131:Samaveda
1071:a series
1069:Part of
1062:Contents
1056:Sannyasa
1052:Brahmana
931:Buddhism
846:Sanskrit
822:Sanskrit
768:Timeline
625:Shastras
508:Ramayana
410:Naradiya
343:Jyotisha
311:Vedangas
260:Mandukya
178:Aitareya
150:Aranyaka
145:Brahmana
116:Samaveda
56:a series
54:Part of
7497:Muktikā
7437:Krishna
7377:Bhavana
7367:Tripura
7332:Savitri
7327:Kundika
7297:Avyakta
7242:Mudgala
7192:Nirvana
7037:Aruneya
6982:Mundaka
6977:Prashna
6872:Outline
6822:Sikhism
6817:Judaism
6812:Jainism
6693:Related
6669:Namaste
6522:Ramlila
6452:Ashrama
6440:Vaishya
6430:Brahmin
6253:Worship
6205:Rukmini
6195:Matrika
6168:Parvati
6163:Lakshmi
6153:Tridevi
6108:Krishna
6093:Hanuman
6088:Ganesha
6039:Deities
5925:Tantras
5915:Stotras
5868:Puranas
5813:Nirukta
5803:Chandas
5798:Shiksha
5790:Vedanga
5743:Prashna
5733:Mundaka
5655:Samhita
5624:Rigveda
5555:Nāstika
5540:Advaita
5527:Vedanta
5522:Mīmāṃsā
5502:Samkhya
5490:Schools
5478:Akrodha
5397:Saṃsāra
5377:Ishvara
5367:Brahman
2922:Brahman
2902:anatman
2819:Jainism
2778:Samadhi
2774:Samadhi
2770:samadhi
2724:Sastras
2560:Samadhi
2552:Dharana
2472:Pramana
2397:Savitri
2393:Savitri
2149:Ashrama
2141:ascetic
2137:Ashrama
2059:Dvandva
2043:Samkhya
2039:Vedanta
1516:Itihasa
1371:Puranas
1348:Nirukta
1338:Chandas
1333:Shiksha
1308:Tantras
1280:Prashna
1270:Mundaka
1155:Samhita
1126:Rigveda
943:Ashrama
935:Samkhya
920:Brahman
860:Muktika
501:Itihasa
356:Puranas
333:Nirukta
323:Chandas
318:Shiksha
293:Tantras
265:Prashna
255:Mundaka
140:Samhita
111:Rigveda
7477:Jabali
7467:Garuda
7447:Varaha
7392:Bhasma
7212:Skanda
7107:Subala
7042:Garbha
7022:Jabala
7012:Brahma
6893:Portal
6797:Baháʼí
6701:Hindus
6679:Tilaka
6648:Others
6624:Ujjain
6619:Prayag
6614:Nashik
6554:Pongal
6492:Diwali
6445:Shudra
6404:Vivaha
6311:Dhyāna
6286:Bhajan
6276:Bhakti
6261:Temple
6215:Shakti
6123:Varuna
6066:Vishnu
6061:Brahma
5910:Sutras
5846:Agamas
5602:Smriti
5533:Dvaita
5498:Āstika
5443:Asteya
5438:Ahimsa
5424:Moksha
5409:Dharma
5322:topics
5182:
5156:
5136:
5089:
5062:
5034:
5007:
4977:
4952:
4913:
4903:
4886:
4722:
4694:
4655:
4590:
4495:
4456:
4439:
4410:
4393:
4336:
4316:
4277:
4257:
4228:
4176:
4148:
4046:
4015:savitr
3965:
3866:
3602:
3578:
3561:
3480:
3460:
3440:
3351:
3335:
3296:
3279:
3262:
3243:
3221:
3136:
3091:
3067:
3044:
3021:
2993:
2897:anatta
2834:dharma
2790:kasaya
2720:dharma
2637:शून्यः
2617:moksha
2613:Vishnu
2548:Dhyana
2374:Aditya
2247:Sattva
2235:Sattva
2212:Prabhu
2070:Sarira
2007:Buddhi
1991:Samana
1959:Samana
1935:s and
1831:moksha
1771:Stotra
1644:sutras
1479:Skanda
1455:Matsya
1440:Vamana
1430:Garuda
1415:Vishnu
1381:Brahma
1298:Agamas
1256:Maitri
1102:Smriti
1097:Shruti
1028:Khilas
969:Maitri
965:Maitra
756:Stotra
629:sutras
464:Skanda
440:Matsya
425:Vamana
415:Garuda
400:Vishnu
366:Brahma
283:Agamas
241:Maitri
87:Smriti
82:Shruti
7317:Akshi
7312:Surya
7032:Hamsa
6972:Katha
6807:Islam
6785:India
6674:Bindi
6657:Other
6597:Ugadi
6592:Vishu
6425:Varna
6306:Tapas
6296:Yajna
6266:Murti
6200:Radha
6180:Durga
6175:Bhumi
6118:Surya
6098:Indra
6071:Shiva
5833:Other
5818:Kalpa
5708:Katha
5612:Vedas
5597:Śruti
5582:Texts
5512:Nyaya
5468:Damah
5458:Satya
5414:Artha
5392:Karma
5382:Atman
5336:Index
4919:ātman
3920:Vedas
3366:yajna
2949:Vedas
2691:mukti
2629:Sūnya
2556:Tarka
2524:Atman
2520:Atman
2504:Murti
2434:Atman
2251:Visva
2243:Rajas
2239:Tamas
2231:Rajas
2227:Rajas
2223:Tamas
2219:Tamas
2113:Rajas
2109:Tamas
2105:Gunas
2082:Guṇas
2078:Karma
2055:karma
2047:Gunas
2015:Guṇas
2011:Karma
1999:Udana
1995:Apana
1987:Apana
1983:Prana
1979:Vyana
1975:Apana
1971:Prana
1967:Vyana
1963:Udana
1955:Apana
1951:Prana
1910:Atman
1474:Linga
1469:Shiva
1450:Kurma
1435:Padma
1353:Kalpa
1246:Katha
1119:Vedas
1032:khila
899:Atman
459:Linga
454:Shiva
435:Kurma
420:Padma
338:Kalpa
231:Katha
104:Vedas
7362:Devi
7337:Atma
7262:Maha
7182:Sita
6967:Kena
6962:Isha
6849:List
6711:List
6638:Teej
6567:Bihu
6549:Onam
6497:Holi
6301:Homa
6281:Japa
6271:Puja
6231:more
6225:Sita
6210:Sati
6185:Kali
6134:more
6128:Vayu
6113:Rama
6078:Agni
6048:Gods
5728:Kena
5698:Isha
5507:Yoga
5473:Dayā
5463:Dāna
5433:Niti
5419:Kama
5387:Maya
5180:ISBN
5154:ISBN
5134:ISBN
5087:ISBN
5060:ISBN
5032:ISBN
5005:ISBN
4975:ISBN
4950:ISBN
4911:ISBN
4901:ISBN
4884:ISBN
4720:ISBN
4692:ISBN
4653:ISBN
4588:ISBN
4493:ISBN
4454:ISBN
4437:ISBN
4408:ISBN
4391:ISBN
4334:ISBN
4314:ISBN
4275:ISBN
4255:ISBN
4226:ISBN
4174:ISBN
4146:ISBN
4044:ISBN
3963:ISBN
3864:ISBN
3600:ISBN
3576:ISBN
3559:ISBN
3478:ISBN
3458:ISBN
3438:ISBN
3349:ISBN
3333:ISBN
3294:ISBN
3277:ISBN
3260:ISBN
3241:ISBN
3219:ISBN
3134:ISBN
3089:ISBN
3065:ISBN
3042:ISBN
3019:ISBN
2991:ISBN
2908:and
2644:void
2530:and
2516:Yoga
2468:Kala
2461:Kala
2372:and
2370:Vayu
2366:Agni
2285:kala
2117:guna
2091:guna
1985:and
1965:and
1846:on?
1642:and
1489:Agni
1484:Vayu
1236:Isha
1217:Kena
1108:List
984:and
949:(or
939:Yoga
937:and
925:The
885:The
878:and
865:The
814:The
627:and
474:Agni
469:Vayu
221:Isha
202:Kena
93:List
6723:Law
2693:).
2023:Ṛta
922:".
7514::
5557::
5500::
5372:Om
5112:19
5110:.
4989:^
4760:^
4731:^
4703:^
4677:^
4644:^
4628:^
4579:^
4547:^
4482:^
4369:^
4345:^
4325:^
4299:^
4266:^
4198:^
4157:^
4118:^
4100:^
4035:^
3986:^
3887:^
3853:^
3833:^
3813:^
3795:^
3778:^
3758:^
3725:^
3710:^
3688:^
3668:^
3653:^
3633:^
3611:^
3587:^
3535:^
3515:^
3489:^
3469:^
3386:^
3180:^
3145:^
3119:,
3100:^
3076:^
3002:^
2924:.
2817:,
2813:,
2809:,
2378:Om
2368:,
2360:+
2356:+
2194:.
1969:.
1961:,
1957:,
1953:,
1073:on
1008:.
852:,
848::
828:,
824::
58:on
6937:e
6930:t
6923:v
5302:e
5295:t
5288:v
5142:.
5095:.
5068:.
5040:.
5013:.
4983:.
3050:.
2362:M
2358:U
2354:A
2289:ॐ
1818:e
1811:t
1804:v
844:(
820:(
803:e
796:t
789:v
34:.
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