The Upanisads (Text in Devanagari and Translation with Notes in English and Hindi from the Commentaries of Sankaracarya and the Gloss of Anandagiri) Set of 3 Volumes

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This edition of the principal Upanisads includes English and Hindi translations that are both helpful and relevant. The reader will find it easy to understand the text of the Upanisads without much effort, as both translations are literary and reader-friendly. They make it easier for us to understand and grasp the contents of the Upanisads.

The Upanisads are philosophical works that serve as the final sections of the Vedas. They form the basis for all branches of Indian Philosophy, especially the Vedantic Schools. Therefore, it is commonly said that the Vedanto Nama Upanisads Pramanam.

This edition of the Upanisads is a must-read for those interested in studying and researching them. It includes main Upanishads like Isa, Kena, Katha, Prasna, Munda, Mandakya, Taittriya, Brahadaranyaka, Chandogya, and more. The text has been presented and translated in an authentic manner, which enhances its value. The Upanishads are the foundations of all philosophical systems developed in India, and it is crucial to understand their thoughts to enter the field of Indian Philosophy. I am confident that this one edition will help readers achieve their academic and spiritual goals in life. It is a unique edition prepared with the utmost care and painstaking effort.

The editors of this volume is Prof. Rabindra Kumar Panda, a renowned Sanskrit scholar who has made significant contributions to the field. He has authored. edited, and translated 50 books and 100 research papers and is also known for his skills as a Sanskrit poet. One of his monumental works is the Saya-jigauavam mahakavyam, an epic poem that depicts the life of Sir Sayajirao Gaewad III of Baroda.

He has also written other notable pieces such as Anandabodha Yati: A Study, essays on San- skrit poetics, and studies on Sanskrit shastras. He serves as the Vice Chancellor of Shree Jagannath Sanskrit University in Shree Vihar, Puri, and Odisha.

R.S. Raman was born on 2nd August 1945 in the village of Rahin, located in Etawah district, Uttar Pradesh. He obtained his under- graduate degree from Kanpur University and completed his post-graduation studies at the University of Delhi.

He possesses a deep understanding of language intricacies and exceptional creativity, which is also evident in his impressive body of work. He has written several renowned books that include Hindi Bhasha ka Swaroop, Proverb Dictionary (in Hindi, English and Sanskrit), Bhagwan Budh (The History of Lord Buddha), Jeewan or Mrityu (Life and Death), and many others. R.S. Raman's books take readers on a journey in vivid worlds that evoke emotions and provoke profound contemplation.

The chronology of the Old Testament has influenced al- most all the speculations of Oriental scholars in regard to the possible date of the Vedas and the Upanisads. It is very difficult to say anything with positive confidence on this sub- ject, but this much is certain, that the Upanisads, at least the ten principal ones, are not in any way posterior to the Vedas. The argument that a philosophy like that embodied in the Upanisads cannot exist side by side with the nature-worship of the Vedas, loses its force when the Suktas of the Veda are regarded as symbolic only of those esoteric truths which were taught through the Upanisads to the select few. Symbology helps the solution of many a riddle over which philoeogy has either sat in despoir or which it has under- stood only to misunderstand. The history of all the great religions of the world shows, that there is nothing inconsist- ent in the possible existence of a sublime philosophy with the empty formalities of popular religion. And this circumstance in itself is an indirect argument against the later origin of the Vedas and the Upanisads.

Veda means knowledge, and Upanisad means both the exoteric philosophy of Brahman, the Advaita, and sittings for the discussion of that philosophy. The Upanisads are aptly called the Vedanta, the end of the Veda, that which is re- served for those who have freed themselves from the useless bonds of formal religion. The Veda consists of three parts: Mantra, Brahmana and Upanisad, including the Aranyakas.

This short Upanisad is composed for the purpose of exalting the knowledge of the supreme spirit above every other object of human aspiration. It appears to address the last advice of a teacher to his disciples, after the course of their instruction is completed, or to embody the sum total of human wisdom in a few words for those who have attained it.

There are, according to the Vajasaneya-Samhita Upanisad, two roads which may be followed by man, the one is knowledge of Brahman, the other, action in accordance with the precepts of Vedas. Those who are able to understand the nature of Brahman, should consider everything, the greatest as well as the smallest, as god; for them everything else should be annihilated by the idea of God, and they should renounce every desire of any worldly object. If he is known in his own nature as the one, infinite, unchangeable, incorporeal, all-wise, hole, all-supporting and self-existent spirit, who is in every thing and yet not defined by it, who is above the apprehension of the senses and the mind, if he is beheld in all beings, and all beings are beheld in him, then the highest aim of man is attained; there is no longer any grief or delusion.

**Contents and Sample Pages**