The translator's idea of rendering the Upanishads into clear simple English, accessible to Occidental readers, had its origin in a visit paid to a Boston friend in 1909. The gentleman, then battling with a fatal malady, took from his library shelf a translation of the Upanishads and, opening it, expressed deep regret that the obscure and unfamiliar form shut from him what he felt to be profound and vital teaching. The desire to unlock the closed doors of this ancient treasure house, awakened at that time, led to a series of classes on the Upanishads at The Vedanta Centre of Boston during its early days in St. Botolph Street. The translation and commentary then given were trans-cribed and, after studious revision, were published in the Centre's monthly magazine, "The Message of the East," in 1913 and 1914.. Still further revision has brought it to its present form.
Collectively, Vedas and Upanishads form the very basis of Indian philosophy, laying stress on the relation of Self with the Absolute while propounding the idea of a spiritual life. The importance of Upanishads in the canon of Indian scriptures can be well understood from the fact that sacred text of the Hindus "The Bhagwad Gita" is a commentary on Upanishads. Here I am going to hold my views on "The Upanishads" till I read some more and detailed translations. My issue with this version being that the volume had translations of only three Upanishads, while there are estimated to be more than 200 known Upanishads.
A surprisingly accessible text that introduces some of the philosophy and mythology of Hinduism. This is the first sacred text of Hinduism I've read, and I was surprised by the quality of the thinking and the ways (to me as a non-Hindu reader)the myths served as effective illustrations of the ideas being discussed.
I was pleasantly surprised by how readable this book was. I'm also very much experiencing the Dunning-Kruger effect, where I feel like I did learn a lot from the book, but now that I'm reflecting on it, my brain is drawing a blank.
I was surprised that this ancient text was so short, and then I realised it only covered the first three Upanishads, which is a bit disappointing. Still, it was useful to read the commentary because the original translation was so cryptic. My understanding of the Upanishads is that there is Brahman, which is the all-pervading essence, and the goal is to become united with Brahman.
The way to do that, as was told in the Katha Upanishad via Nachiketa's encounter with Yama, is to become self-aware of your Atma and detach yourself from your senses. Or rather, that your senses should not guide your actions. The Upanishads state that you have to see what is not seen, hear what you can't hear, etc., which is actually really confusing but also makes sense. When your Atma is in control (which means that you will be one with Brahman), you supposedly have a better appreciation of the big picture, whereas right now I have a very myopic view of life.
The first Upanishad talks about how the atma is forever, but the form is what is destroyed and decays. So, even though I knew this from what my mother had taught me, I think it really clicked for me reading it, and I found that I'm not as anxious about not being geographically constant or having certain people in my life. Those attachments are only for this life, they are not forever, which is sad to think about, but in a way also reassuring, because if I don't have everything I want, that doesn't matter, because the material things that I think are important aren't actually that important.
I definitely want to read the full Upanishads at some point.
(My uncle actually suggested I start with this book when I asked him which translation of the Upanishads I should read.)
Of the Upanishads contained therein I managed to enjoy the Kena Upanishad the best. It's helped know by mind some things that I know by being. That others may feel the way I do I write this.
What I learned this time around is that to know the Infinite is to know that it cannot be known. This is because all that the Mind knows is itself. And so to know is to know Knowing and only so can in a sense All be "known" by the Being. This "known" is not the same as the Knowing of the mind. It is not a Conceptualisation.
To Seek is to become Lost. To Find is to Pause and Reflect.
One has to practice what's written here to understand what's the sage saying. Meditation and concentration lead to a still mind that then reflects the Brahman even though He is beyond all knowledge.
The book could have been more detailed for most of it is already contained in Bhagwad Gita.
To the newbies,the book could help you enter the world of ancient pure and powerful thinking done and supported by Hindus.Even if not reading for the sake of some mythology reading,this book will truly help you understand essence of the world of past also connecting to the invisible and unknown certainty of Today... Small chunk of vast knowledge,this book is easy to read and helpful indeed.