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Resource name: /E-Library/Disciples/Kireet Joshi/English/Synthesis of Yoga in the Upanishads/Part Two.htm
PART TWO
Taittiriya Upanishad: Illustration of the Method
of Yogic Quest
As an illustration of the Vedic and Upanishadic seeking
and the method followed in the yogic quest, it is instructive
to turn to the Taittiriya Upanishad, which in Bhriguvalli,
presents the quest of Bhrigu. Bhrigu, Varuna's son, came up
to his father Varuna and said, "Lord, teach me the Eternal."
The teacher set out the path of enquiry. He said, "Food and
Prana and Eye and Ear and Mind — even these." He added: "Seek thou to know that from which these creatures are
born,
whereby being born they live and to which they go hence and enter again; for
that is the Eternal.¹³
And Bhrigu followed the me
Resource name: /E-Library/Disciples/Kireet Joshi/English/Synthesis of Yoga in the Upanishads/Preface.htm
Preface
It is remarkable that the age of the Vedas was followed
by the age of the Upanishads in the history of India. For it
was in the age of the Upanishads that the Rishis discovered
the essential processes of the yoga contained in the Vedic
Samhitas, and they reaffirmed by the Yogic methods the
truths that were discovered by the Vedic Rishis. The effort of
the Upanishadic Rishis may be regarded as an effort of the
recovery of the Vedic knowledge as also an effort of
confirmation of the Vedic knowledge. As in science, so in
Yoga which is also a science, the ultimate proof of
experience lies in conformation and even of modification
and expansion of the knowledge gained and accumulate
Resource name: /E-Library/Disciples/Kireet Joshi/English/Synthesis of Yoga in the Upanishads/precontent.htm
Synthesis of Yoga
in the
Upanishads
This book is addressed to all young people who,
I urge, will study and respond to the following
message of Sri Aurobindo:
"It is the young who must be the builders of the new world, —
not those who accept the competitive individualism, the
capitalism or the materialistic communism of the West as
India's future ideal, nor those who are enslaved to old
religious formulas and cannot believe in the acceptance and
transformation of life by the spirit, but all those who are free
in mind and heart to accept a completer truth and labour for
a greater ideal. They must be me
Resource name: /E-Library/Disciples/Kireet Joshi/English/Synthesis of Yoga in the Upanishads/Select Bibliography.htm
Select Bibliography
Balasubramanian, R. (ed.), The Enworlded Subjectivity: Its Three
Worlds and Beyond, PHISPC, Centre For Studies in Civilizations, New Delhi, 2006
Ballentine, J.R., and Govinda Shastri Dev (Trs.), Patanjali's Yoga Sutra
with Bhoja's Rāja Mārtanda, Indological Book House, 1971, Delhi, Varanasi, V Edition.
Bedekar, V.M. and Palsule, G.B. (translations), Sixty Upanishads by
Paul Deussen, Vols. I and II,
Brunton Paul and Venkataramaiah, Conscious Immortality, Sri
Ramanāśramam, 1984, Tiruvallamalayi.
Chattopadhayaya, D.P, and Ravinder Kumar (eds.), Science,
Philosophy and Culture; Multidisciplinary Explorations, PHISPC,
New Delhi, Vols, I
Resource name: /E-Library/Disciples/Kireet Joshi/English/Synthesis of Yoga in the Upanishads/Part Three.htm
PART THREE
General Remarks
There is profuse richness in the records of yoga that we
find in the Vedic Samhitas and Upanishads, and also in the
Brahmanas and Aranyakas to some extent. The exposition
that is presented is somewhat detailed, and it is likely to
appear much too repetitive. But considering the immense
richness of the original material, what has been presented,
may appear to some, too scanty and too selective. Our object
is to present sufficient material that might bring out not only
the richness of the yogic experiences that we find in
"humanity's earliest records of yoga but also to show the
patterns and systems of yogic methods which had come to be developed.
Resource name: /E-Library/Disciples/Kireet Joshi/English/Synthesis of Yoga in the Upanishads/Notes and References.htm
Notes and References
1 Vide., Grant Alien, Evolution of the Idea of God, New York 1897; Breasted, Jas H., Ancient Times, Boston, 1916; Jean Capart, Thebes,
London, 1926; Miles Dawson, Ethics of Confucious, New York1915; G. Maspero, The Dawn of Civilization: Egypt and Chaldea,London,
1897; S. Reinach, Orpheus: A History of Religions, New York,1909
and 1930; Lynn Thorndike, Short History of Civilization, New York,
1926.
2 Homer, Iliad, translation by W. C. Bryant, Boston, I898'
Homer,
Odyssey, text and translation by A. T. Murray, Loeb Library.
3 Murray, G., Five stages of Greek Religion, Oxford,
I930.
4 Harrison, G. E., Prolegomena to the Study of Gr
Resource name: /E-Library/Disciples/Kireet Joshi/English/Synthesis of Yoga in the Upanishads/Introduction.htm
Introduction
The yoga that we see in the Vedas and the principal
Upanishads belongs to pre-historic times, and it is only
because we have available to us the relevant texts connected
with the yoga of these times that we are in a position to
ascertain the knowledge related to this yoga and its
. development. It cannot be supposed, however, that yoga
developed only in the Vedas and the Upanishads. There was,
indeed, yoga and yogic knowledge in ancient Egypt,¹ ancient
Greece, ancient Chaldea, ancient China and ancient Persia
as also elsewhere as in ancient Mayan civilization. In ancient
Greece, there was a religion of which we have glimpses
through the Homeric poems² where the Olymp
Resource name: /E-Library/Disciples/Kireet Joshi/English/Synthesis of Yoga in the Upanishads/Part One.htm
PART ONE
Vedas and Upanishads
If the Veda gave us the first types and figures of man,
Nature and God and of the powers of the universe as seen and
formed by an imaged spiritual intuition and psychological
and yogic experience, the Upanishads broke through the
Vedic forms, symbols and images, without entirely
'abandoning them and revealed in unique kind of poetry the
ultimate and unsurpassable truths of self and God and man
and the world and its principles and powers in their most
essential, their profoundest and most intimate and their most
ample reality. Between the Vedas and the Upanishads was a
period 6 of development of Brahamanas and Aranyakas,
which have value for the c
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