The Zend-Avest: Part 1: The Vendîdâd.

by F. Max Müller (Editor)

SACRED BOOKS OF THE EAST VOLUME IV
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THE ZEND AVESTA
PART 1 OF 3: The VENDÎDÂD.

Translated by JAMES DARMESTETER (1849-1894)

ZOROASTRIANISM
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The Upanishads (Sanskrit: Upaniṣad; IPA: [upəniʂəd]) are a collection of texts that contain some of the central philosophical concepts of Hinduism, some of which are shared with Buddhism and Jainism. The Upanishads are considered by Hindus to contain utterances (śruti) concerning the nature of ultimate reality (brahman) and describing the character of and path to human salvation (mokṣa or mukti).

The Upanishads are commonly referred to as Vedānta, variously interpreted to mean either the "last chapters, parts of the Veda" or "the object, the highest purpose of the Veda". The concepts of Brahman (Ultimate Reality) and Ātman (Soul, Self) are central ideas in all the Upanishads, and "Know your Ātman" their thematic focus. The Upanishads are the foundation of Hindu philosophical thought and its diverse traditions. Of the Vedic corpus, they alone are widely known, and the central ideas of the Upanishads are at the spiritual core of Hindus.

More than 200 Upanishads are known, of which the first dozen or so are the oldest and most important and are referred to as the principal or main (mukhya) Upanishads. The mukhya Upanishads are found mostly in the concluding part of the Brahmanas and Aranyakas and were, for centuries, memorized by each generation and passed down orally. The early Upanishads all predate the Common Era, some in all likelihood pre-Buddhist (6th century BCE), down to the Maurya period. Of the remainder, some 95 Upanishads are part of the Muktika canon, composed from about the start of common era through medieval Hinduism. New Upanishads, beyond the 108 in the Muktika canon, continued to being composed through the early modern and modern era, though often dealing with subjects which are unconnected to the Vedas.

Along with the Bhagavad Gita and the Brahmasutra, the mukhya Upanishads (known collectively as the Prasthanatrayi), provide a foundation for the several later schools of Vedanta, among them, two influential monistic schools of Hinduism.

With the translation of the Upanishads in the early 19th century they also started to attract attention from a western audience. Schopenhauer was deeply impressed by the Upanishads and called it "the production of the highest human wisdom". The 19th century transcendentalists noted the influence of the Upanishads in western philosophy.

Genres: Religion, Theology, Philosophy

326 pages, Kindle Edition

First published July 1, 2004

About the author

Friedrich Max Müller, K.M. (Ph.D., Philology, Leipzig University, 1843)—generally known as Max Müller or F. Max Müller—was the first Professor of Comparative Philology at Oxford University, and an Orientalist who lived and studied in Britain for most of his life. He was one of the founders of the western academic field of Indian studies and the discipline of comparative religion. Müller wrote both scholarly and popular works on the subject of Indology and the Sacred Books of the East, a 50-volume set of English translations, was prepared under his direction.

Müller became a naturalized British citizen in 1855. In 1869, he was elected to the Académie des Inscriptions et Belles-Lettres as a foreign correspondent. He was awarded the Pour le Mérite (civil class) in 1874, and the Bavarian Maximilian Order for Science and Art the following year. In 1888, he was appointed Gifford Lecturer at the University of Glasgow, delivering the first in what has proved to be an ongoing, annual series of lectures at several Scottish universities to the present day. He was appointed a member of the Privy Council in 1896.

His wife, Georgina Adelaide Müller was also an author. After Max's death, she deposited his papers at the Bodleian Library, Oxford.

Reviews

[Hibiscus · Rating 3 out of 5]

Reading religious scriptures requires some special mood. I need to confess that I didn't always approach this book with the proper attitude. Given my background, I thought that Zoroastrian theology would be readily understandable to me, wrongly. This collection of rituals, traditions, and rules is a true relict, a glimpse into a different reality, a world largely vanished in the fog of history. It defies rationality, it often makes no sense, yet the more dogmatic it gets, the more it mesmerizes and strangely feels real.

Let this be my first step into the message delivered to the prophet of Ormizd.