Upanishads

Rabindranath Tagore (1861-1941), a universal humanist, Nobel laureate, poet, dramatist and a sensitive nature lover gives vent to the philosophical conundrums that assert the possibilities of human salvation through spiritual conquest in his play Sanyasi or The Ascetic , first published in 1917. The present paper endeavours to focus its concentration upon the spiritual conquest of the ascetic, the protagonist of the play, liberating his alter-ego from the bondage of illusory world of seclusion and to merge into the quotidian proceedings of life through love and attachment, touch and contact realizing ultimately the bliss of the Infinite within the Finite. The philosophical concerns on the verge of terrestrial ground remain an important aspect to Tagore. Hence, borrowing the myth of Jada Bharata from Vishnupurana , a compassionate attachment to the gritty existence through love, truth, and human contact has been conceptualized for individual salvation by means of a covenantal relatio...

This essay delves into Antoni Tàpies's profound engagement with non-dualism, a philosophical stance encapsulated in the aphorism "samsara is nirvana and nirvana is samsara." Tàpies's exploration of non-dualism, which integrates diverse spiritual and philosophical traditions, profoundly shaped his artistic practice and worldview. Drawing from Western hermeticism and Eastern philosophies such as Hindu Advaita and Zen Buddhism, Tàpies embraced non-dual consciousness as a guiding principle in his art. His creative process incorporated alchemical symbolism, aiming to transmute mundane materials into expressions of unity between matter and spirit. Tàpies's attention to the ordinary and overlooked underscored his non-dual perspective, emphasizing the intrinsic value of all things. This ethos mirrored in his choice of humble materials and focus on everyday themes, as well as in the diptych structures that symbolized meaningful relationships between opposites. Central to Tàpies's oeuvre is the assertion that "samsara is nirvana," a concept deeply rooted in Mahayana Buddhism. His artworks serve as vehicles for awakening consciousness and transcending the illusion of duality, offering glimpses into the underlying unity of existence. Furthermore, the essay explores Tàpies's esoteric influences, highlighting his incorporation of mystical symbols and his belief in art's capacity to evoke transformative experiences. By examining Tàpies's essays and artistic works, alongside insights from extensive secondary sources, this essay aims to provide an enriching perspective on the artist's contributions to international discourse on non-dualism and aesthetics.

Abstract

This paper explores the identification and classification of previously undocumented figures of speech in the Alankara Darpana, a key Sanskrit treatise on rhetoric and poetics. By conducting an in-depth analysis of the text, this study reveals several innovative rhetorical devices that do not appear in traditional Sanskrit literature. These newly recognized figures of speech expand the understanding of classical Sanskrit poetics, highlighting the creativity and depth of the ancient authors. This research also examines the implications of these rhetorical forms on the broader field of literary criticism and their potential to redefine categories within Sanskrit kāvya (poetry) and śāstra (philosophy). The findings contribute to both historical and theoretical studies of Sanskrit poetics, offering a fresh perspective on the Alankara Darpana's literary significance.

The conceptualization of personality in the Indian context differs significantly from the Western individualistic approach. Indian philosophy emphasizes a holistic, multidimensional view of the self, integrating metaphysical aspects. Key frameworks, such as the Sāṅkhya and Vedānta schools, outline the role of tṛiguṇa-sattva, rajas, and tamas-which influence individual behavior and disposition. Ancient texts, including the Upanishads, especially the Mandukya Upanishad, define personality in terms of states of consciousness such as Jagrata (waking), Swapna (dreaming), Susupti (deep sleep), and Turiya (transcendental state). These philosophies suggest that transcending egodriven behavior leads to self-realization, aligning with the ultimate truth. In Vedanta, the three bodies-Sthula Sarira (Gross Body), Sukshma Sarira (Subtle Body), and Karana Sarira (Causal Body)-correspond to the states of consciousness: Jagrata (Waking), Swapna (Dreaming), and Susupti (Deep Sleep). Turiya (Pure Consciousness) transcends these states. Understanding these layers is essential for holistic personality development, integrating physical, emotional, mental, and spiritual growth. By mapping these concepts to trait theory, individuals can refine personality traits through physical discipline, mental clarity, and spiritual practices. This multidimensional approach fosters a balanced, enlightened personality, culminating in self-realization and a purposeful life.

What is thinking? Wat is space-time? What is life-death? These are the basic questions in Part One, and comments on the maxims of the Svabhavikasutra, the antecedent of the Bhagavadgita, are given in Part Two. The book has a bibliography and an index. The book emphasizes that opposites are mutually created only together with their difference, indicating that existence in inherently triune and paradoxical, similar to the singlet state in quantum mechanics. Without a distinction there is no existence. Time and space are shown to be illusionary and discrete. References to recent research in physics and cosmology are given.

Upaweda is an integral part of the Hindu scriptures that has an important role in the spiritual and social life of Hindus. This article aims to analyze the grouping of Upaweda as well as its application in everyday life. Through a qualitative approach, this research collects data from various sources of literature and observations in the library. The results of the analysis show that the Upaweda not only serves as a source of spiritual teachings, but also as an ethical guide in social interaction. This research is expected to provide a deeper understanding of the importance of Upaweda in the context of modern life.

Il tema della morte Questa serie, sviluppata in sedici episodi, prende in considerazione il tema della morte. Questo argomento non semplice da trattare per la delicata materia, viene collocato in una prospettiva non religiosa bensì, sotto alcuni aspetti, su un piano sociale e successivamente incanalato nell'ambito della antica cultura dell'India. Tale scelta è motivata dal fatto che la tradizione dell'india premoderna è, forse, l'unica che ha sviluppato un'osservazione attenta e dettagliata, che conduce il ricercatore lungo il percorso che porta dal punto finale di una esistenza, verso quella successiva attraverso una trasformazione puramente psicologica. Tutto ciò implica una serie di informazioni sulla filosofia e psicologia dell'India premoderna necessariamente connesse al tema principale.

L'uomo ideale della Bhagavatgītā è uno che non è esaltato dal successo né afflitto dall'angoscia, che è equilibrato nelle più avverse circostanze, nella lode e nel biasimo, in ricchezza e in povertà, piuttosto, in tutte le condizioni della vita sempre conscio della sua reale natura, non influenzato dal gioco degli elementi e dalle modificazioni della mente.

Yajnavalkya was the last of the post Vedic Sages, who had almost summarized most of the contributions that preceded him during this period, such as, Dadhyac Atharvana’s doctrine of honey (madhu-vidya), and Mahidasa’s  conceptions of matter and form. Even though what are found in the Vedas are adopted in the teachings of BAU, they are shown as personal experiences and testimony of the sage, Yajnavalkya. Part I of these series included the topics on ‘The Ultimate Reality-Brahman’ and ‘The Ultimate Reality of Atman.’ While Part II covered the topics on ‘Theories on the Origins of the Unverse.’ And Now this Part III intends to cover ‘all about the created’ in the first instance and in particular, the Madhu Theory and the Universal Order; Establishing a Political Order based on ‘Truth’ (Satya); The Obligations of the Ruled and the Rule Order; Further on Desire (Kama) and Evil (Papa); Non-injury to the Created; The Obligation to practice self-control (damyata) in dealing with Desire (Kama) and remedying Evil (Papa), reduced to the Triad of self-control (Damyata), giving (Danam,) and compassion (Dayadhvam). Then follows Yanjavalkya’s theory of knowledge, which in fact is different from what epistemology had to offer, rather it is a theory of wisdom (Prajna).

Upaniṣad literature can be called the most important group of Vedic literary works in Eastern philosophy, and one of its most important Upaniṣads called Kaṭhopaniṣad, is an Upaniṣad book of outstanding value literary and philosophically. This work, which belongs to the Kriṣna Yajurveda, discusses the facts in the form of a dialogue between Nachiketas and Yama. The primary purpose of this research is to investigate to what extent the philosophical importance of the teachings in the Kaṭhopaniṣad, and to what extent the teachings contained in the Kaṭhopaniṣad are similar to other Indian philosophical teachings and whether it covers all the basic study areas of the philosophy. It is expected to conduct a comprehensive study in this work. As this research is mainly used the book research method, it is primarily based on the study of primary and secondary sources. In addition to this, interviews with experts, journal articles and internet sources are used to gather information. Several philosophical methodologies are used to analyze the research problems including descriptive analysis, critical method, comparative method and analytical method. According to the analysis of this research, the final conclusion can be implied that there can be many similarities between Kaṭhopaniṣad and Buddhism not only in terms of the ideas of the teachings of it but also in the way of expression in its technical terms. In addition to this, another point in the conclusion is that philosophically Kaṭhopaniṣad is an extremely important literary work that includes a certain kind of metaphysics, cosmology, epistemology, psychology as well as ethics.

डाॅ. राजपाल एक प्रतिबद्ध रचनाकार और लेखक है। इनके रचनात्मक और
सूचनात्मक दोनों ही प्रकार के साहित्य में विचार दृष्टि और विचार धाराओं का
बाहुल्य है। इनकी विचारधारा लोकतांत्रिक समाजवाद सामाजिक न्याय के परोकोर
डाॅ. भीमराव अम्बेडकर, सन्त राम बी.ए. एवं गांधीवाद और हिन्दूवादी पराकाष्ण
में भी हाश्यिे पर जीवन जी रहे लोगों को समानता के अवसर प्रदान करने एवं
पर्यावरण शुद्धता जन्भों जी महाराज के दर्शन गुरू रविदास के बेगमपुरा की कल्पना
में  झांकते क्रान्तिकारी दर्शन तक की रही है हिन्दी साहित्य मे बेजोड़ बेमेल से
उन्होने कितनी ही चिन्तन धाराओं का गहन अवलोकन करके अपनी विचार दश्ष्टि
से परिचित करवाया है कि उनके इस वैचारिक गहन और त्याग ने ही तो उनको
और उनकी रचनाओं को इतना विचार वैभव युक्त बनाया है।

Резюме: В статье представлен анализ космогонического сюжета из «Брихадараньякаупанишады» (БАУ 1.2)-одной из древнейших прозаических упанишад. Космогония была одной из центральных тем брахманистского мировоззрения, поэтому БАУ 1.2 содержит немало перекличек с поздневедийскими космогоническими гимнами, прежде всего с «Насадия-суктой» (РВ X.129), в которой также описано творение Вселенной, и с гимном-загадкой (РВ I.164). В отличие от РВ X.129, нарратив в БАУ 1.2 менее апофатичен и содержит отсылки к ритуалистическим практикам (арка и ашвамедха) и мифологическим персонажам (голод/смерть и Праджапати). Связь между космогоническим сюжетом и ритуалом устанавливается при помощи процедуры нирвачаны, раскрывающей содержание некоторого понятия посредством семантического анализа обозначающего его слова. Польза от знания, выявляемого нирвачаной, фиксируется при помощи формулы ya evaṃ veda ('кто так знает'). К числу ключевых терминов в БАУ 1.2 относятся vāc, ātman, anna, prāṇa и punar-mṛtyu. Речь (vāc) рассматривалась в брахманизме в качестве силы творения и источника универсума. Атман понимался преимущественно как 'тело'-такое употребление слова типично для ранних упанишад. Пища (anna)-это не просто еда, но та материя или энергия, посредством которой в ходе ритуала осуществляется обмен между людьми и богами. Прана-это не дыхание как таковое, а скорее 'жизненная сила', отчасти также 'чувственная способность'. «Повторная смерть» (punar-mrtyu), вероятно, являлась компромиссной концепцией, посредством которой ритуалисты защищали свои представления о бессмертии от возражений со стороны набиравших популярность учений об перерождении и освобождении. Таким образом, космогонический сюжет в небольшом по размеру разделе БАУ 1.2 излагается в терминах мифологии, ритуала и ранней философии. Подобное концептуальное разнообразие свидетельствует об эволюции брахманистского мировоззрения в поздневедийскую эпоху.

What does it mean to be human? Who are we, and why are we here? Questions of identity and meaning occupy a central place in Vedic literature, but identity is not a static and unified concept in these ancient texts, but rather something that is constantly renegotiated and re-articulated through a series of statements, inquiries, questions, dialogues, and debates (see Hall 1996). the earliest Vedic texts, composed in an ancient form of Sanskrit from around 1500-1200 BCe onwards, contain lovely hymns to various deities who personify different aspects of nature: the sun, the storm wind, the fire, the dawn. the oldest of the Vedas, the R̥gveda, praises the gods in poetic prayers that extol the wonders of the natural world and plead for gifts in return: long life, many children and grandchildren, and an abundance of milk-giving cows. the focus of Vedic poems is on this life and this world and the blessings the gods can bestow here and now. although we catch a few glimpses of afterlife beliefs in the Vedic texts, there is no elaborate soteriology (doctrine of salvation) in these texts. the hymns speak of a legendary figure, Yama, who was the first man to die. as the first mortal, he was appointed king of the dead, and he knows the path that others must follow to get safely to the afterlife when they die.

El Mandukya Upanishad es uno de los textos más breves y profundos de la literatura Upanishádica, compuesto por solo 12 versos. Está asociado con el Atharva Veda y ofrece una exploración concisa pero profunda de la sílaba "Om" y su significado. El Upanishad elucida los cuatro estados de la conciencia: vigilia (Jāgrat), sueño con sueños (Svapna), sueño profundo (Suṣupti) y el cuarto estado (Turiya), que trasciende los otros tres. Cada estado está simbolizado por una parte de la sílaba "Om": A, U y M, respectivamente.

Datado aproximadamente entre los siglos V y IV a.C., el Mandukya Upanishad es anterior al Bhagavad Gita, que fue compuesto entre los siglos V y II a.C. Esta composición anterior destaca el papel fundamental de las enseñanzas Upanishádicas en el desarrollo del pensamiento filosófico y espiritual hindú posterior.

El énfasis del Mandukya Upanishad en el no dualismo (Advaita) y la meditación se alinea con las filosofías advaitas posteriores, convirtiéndolo en un texto crucial para comprender la evolución de las ideas metafísicas hindúes. Su enfoque sucinto pero completo sobre el concepto de Om y los estados de conciencia proporciona un vínculo vital entre los textos védicos tempranos y los discursos filosóficos subsiguientes.

Translations of the Sanskrit term “atman” as “self” distort the understanding of the concept in the Upanishads and Shankara’s Advaita and of the related concept “Brahman” as the underlying reality of the universe or in fact the only reality there is. The Atman’s nonpersonal nature is what is important in the Upanishads and Advaita, both as the universal reality and as the essence of any phenomenon. Thus, translating “atman” as “self” or any other term with personal connotations gets us off on the wrong track. In addition, greater clarity can brought to translations if the initial “A” in “atman” is capitalized when speaking of the universal Atman and the initial “a” remains lower case when speaking (conventionally) of the individual atman of a phenomenon.

Introduction: The Vedānta claim of the unity of two Mīmāṃsās In all Vedānta schools, knowledge of Mīmāṃsā exegesis was generally accepted as indispensable for understanding the Upaniṣad. Moreover, medieval Vedānta scholars, especially Viśiṣṭādvaitavādins, called Mīmāṃsā and Vedānta "Pūrvamīmāṃsā and Uttaramīmāṃsā," 1 and even claimed that these two Mīmāṃsās form a single scholastic tradition (aikaśāstrya/śāstraekatva), 2 constituted by the Mīmāṃsāsūtra (MmS) and Brahmasūtra (BS), being the first and the last part of an extensive treatise (śāstra) of exegesis. 3 Since the 1980s, Parpola (1981, 1994), * The present paper is an expanded English version of Yoshimizu (2016b). I abbre viate the Mīmāṃsāsūtra as MmS, and use MS for the Maitrāyaṇī Saṃhitā.

This work argues, firstly, that the parameters currently ascribed to Sanskrit – the justifications of its specialised status, the focus on structure and style in definitions of genre, the treatment of revelation as static and non-subjective – are markedly narrower than those demonstrated in Vedic texts, and as such obscure the possibility of alternative phenomenological, language-based and non-elite explanations for Sanskrit’s ongoing appeal in South Asian religious culture. Secondly, it contends that understandings of language, ancient and modern alike, implicate deeply embedded conceptions of the relationship between language and the human subject, particularly as relates to the formation and refinement of personal identity – a matter which draws revelation and embodiment together in the provision of a living context for self-transformation. These two considerations will be explored through a close examination of the Ṛgvedic Āraṇyakas, since they provide an exemplary instance of the way that familiar approaches to Sanskrit must be adapted in accordance with the demands of texts if we are to retrieve their internal integrity and thereby reach a deeper understanding of what it means to become saṃskṛta.

Karma, dharma, and yoga appear in early Vedic times in ritualized settings. From early Upanishadic times a new notion of breaking through the wheel of Samsara and achieving Nirvana appears. Methods and paths to liberation were taught by Buddha Shakyamuni and formalized into structured manuals by yoga practitioners of the Yogācāra tradition. This tradition influenced the text of Yoga Sūtras of Patanjali which in turn influenced many other yoga traditions. Using Buddhist exegesis a new reading of Yoga Sūtras is possible. The textual tradition of the Yogācāra school provides ample context for specialized terms used by Yoga Sūtras. Indian spiritual tradition is rich with the metatextual interplay of various texts and syncretistic philosophical praxis.

Keywords: Yoga, Nirvana, Yogācāra, Yoga Sūtra, Smriti, Citta, Bhakti, Buddhism

This Workshop, dedicated to the general theme 'Non-Duality, Education and Democracy', and with the presence of James Heisig, was composed by Evandro Vieira Ouriques, from the Federal University of Rio de Janeiro, who dealt with the topic 'Communication as the epistemic healing of social theory and philosophy', and by Chiara Robbiano, from Utrecht University, who addressed the topic 'Combining Dōgen’s concepts with embodied practices, towards body-mind, me-others integration':

Evandro Vieira Ouriques (Universidade Federal do Rio de Janeiro)
"Communication as the epistemic healing of social theory and philosophy"
There is a certain consensus that violence is an omnipresent aspect, not just repressive and negative. However, the rise of totalitarianism of plutocracies raises the question of how to know whether a given violence is creative or destructive and how to overcome it. We thus return to the place impossible to escape: that of truth. “I do not deny, as is evident, that many actions, called unethical, must be avoided and fought; and so also that many, called ethics, must be realized and pursued" (Nietzsche, The Dawn of Day, Book II, 103). In recent years, I have defended a Third Structure of Truth, non-metaphysical and non-postmodern, based on the communicational condition of the human being, that is characterized by the vigor of the mental state of security and protection that, therefore, organizes psychopolitically also the two axes of State's institutions. In this conversation, we will then deal with the pragmatic healing transition of social theory and philosophy towards non-duality, which allows the therapeutic requalification of the Mental Territory (2009) and the reorientation of persons and movements committed to changing of psyches and of their networks, the organizations of all types: "Love is the culmination of knowledge" (Kitarō Nishida, An inquiry into the Good).

Chiara Robbiano (Utrecht University)
"Combining Dōgen’s concepts with embodied practices,  towards body-mind, me-others integration”
Dōgen’s Zen Buddhism offers a framework to rethink ourselves as embodied, relational and transformable. I analyse the beginning of Gyōji (Continuous Practice), and extract 3 concepts pointing at integrative attitudes of body and mind, me and others —1. Integrating bodymind between earth and sky; 2. Decentering in a place; 3. Embracing disorientation. To each of them, I couple suggestions of embodied practices to be carried in class.

Chapters
00:00 Chiara Robbiano
44:15 Evandro Vieira Ouriques
1:34:18 General Discussion

Kena upanišad ili Kenopanišat je kratka upanišad podeljena u četiri odeljka. Oni se mogu posmatrati kao dve tematske i strukturne celine. Prva celina posvećena je odnosu brahmana (brahman-) prema ljudskim čulima i čovečijoj spoznaji. U drugoj celini, kroz mitološku priču o naporima Indre, Agnija i Vajua (Indra-, Agni-, Vāyu-) da spoznaju mističnu pojavu koja im se ukazala, govori se o božanskoj nemoći u odnosu na brahmana. Svi odeljci ove upanišadi posvećeni su učenju o izbavljenju iz ciklusa smrti i rađanja kroz istinsko spoznavanje brahmana. Uz tekst i prevod čitalac nalazi kraće primedbe, zamišljene kao pomoć prilikom čitanja.

The dissertation was discussed and proposed for public defense by the Department of Classical East at the Faculty of Classical and Modern Philology of Sofia university "St. Kliment Ohridski". The dissertation consists of an introduction, five chapters, a conclusion, and refrenences. The research comprises 365 pages, with 351 pages main scholarly text. The references cover 178 titles, including 14 by Bulgarian authors.

"Ṛgveda 10.125 declares aham as its very first word, but what is this “I”? In this essay I intend to establish its definition. I will begin by working through some methodological concerns about the question and the hymn to frame the inquiry. Then, I will closely analyze the hymn, with respect both to the verses’ syntactical and poetic form as well as their mythical and philosophical content - ultimately showing these to be intricately connected. A four-part definition of the “I”, within the context of the hymn, will emerge from this reading. This emergence will reveal an important intertextual link between the “I” of Ṛgveda 10.125 and the later Upaniṣadic speculation concerning ātman."


In this paper I am indebted to the work of Patrick Olivelle for historiography of the Upaniṣads, Richard Seaford for his analyses of the 'interiorisation' of ritual (a process of which I think 10.125's conception of Self is a moment), and Edward Butler for his discussion of the concept of a 'supraessential principle of unity' in polytheistic theology.

Vedic literature is the oldest literature of India. This literature contains vast and complete knowledge and science in itself. That's why the origin of any subject is found in the Vedas. The word Veda is not just the text but the complete knowledge of the universe. The Vedas are the basis of knowledge of the oldest history of mankind, social rules, ethics, philosophy, art, religion etc. Synonyms of Vedas are many-śruti, āmnāya, trayī, āgama etc. The most popular of these words is 'śruti'. Vedas are considered to be the oldest and most sacred in Indian tradition. The word Veda is derived from the root 'Vid'. The word 'Vid' is used in four senses-knowledge, power, profit and thinking. sattāyāṃ vidyate jñāne vetti vinte vicāraṇe vindate vindati prāptau śyanlukśnamśeṣvidaṃ kramāt. 1 In the Taittirīyasaṃhitā bhāṣyabhūmikā, Sāyaṇācārya has given the etymology of the Veda as followsiṣṭaprāptyaniṣṭa-parihārayoralaukikam upāyaṃ yo grantho vedayati, sa vedaḥ. 2

A roda da Fortuna, ou "parte da Fortuna", para Schulman, é uma bússola, uma direção, o pote de ouro escondido na extremidade do arco-íris, a felicidade que o ser humano pode e deve alcançar, mas resgatável apenas depois que o indivíduo consegue equilibrar o funcionamento de seus nódulos. Neste livro, o autor apresenta uma completa e inovadora discussão de um dos pontos mais usados, mas também menos compreendidos, do mapa natal.

This paper is a brief survey of the role of Ramakrishna Mission in the field of Higher Education in India. Sincere efforts at manifestation of the inherent perfection, and dormant divinity in man mark the activities of Ramakrishna Mission. Serving the mankind for more than 125 years, the Mission, generated significant impact both inside India and abroad, on the minds of all who wish to be good and do good. In the field of higher education, however, the contributions of Ramakrishna Mission are less known to the public at large. This survey is an endeavour to explore the saga of this spiritual Order in higher education.

What is the CAA (The Citizenship Amendment Act) which is so much a part of both the pro-BJP and anti-BJP discourse and propaganda?

Is it anti-muslim? Is it even pro-Hindu? Is it genuine in any way?

What does all this show about the state of politics in India?

India and Ancient Greece: Similar Allegories, Analogies, and Differences - The chapter has been published in the book "Discourses in Greek Studies"edited by Professor Anil Kumar Singh (Indo-Hellenic Research Centre, New Delhi).
In our inquiry, we aim to investigate the analogies, correspondences, and similarities between Indian Cultural Heritage and Ancient Greek philosophy. Our study deals with the Kaṭha Upaniṣad and Bṛhadāraṇyaka Upaniṣad as regards Indian Cultural Heritage and with Plato’s Phaedrus as regards Ancient Greek philosophy. We will concentrate our attention on the image of the individual soul as a charioteer leading a chariot with two horses exposed in Plato’s Phaedrus. This image has strong analogies with the image of the individual contained in the Kaṭha Upaniṣad I, 3. Within this part of our analysis, we investigate the figure of the charioteer and the two horses of the chariot. We point out the difference between the souls of the human beings, on the one hand, and the souls of the gods, on the other hand. The allegory of the soul as the chariot in Plato’s Phaedrus proves to be a description of the human condition; the dimension of the earthen existence turns out to be the consequence of the imperfection of the human soul. This imperfection is connected to the absence of an adequate level of knowledge. Knowledge is, within Plato’s image of the chariot, a factor which hinders the fall of the human being in the earthen dimension. Knowledge is necessary to avoid the decadence of the human soul. Furthermore, knowledge is necessary for the soul in order that the soul can return to its original dimension. The earthen dimension is not the original dimension of the human soul; it is not a dimension in which the human soul ought to remain. The earthen dimension is a dimension which should be abandoned. The nostalgia for the authentic dimension of reality is one of the characteristics of the soul enslaved in the earthen dimension. The image of the chariot of Phaedrus has analogies with the Kaṭha Upaniṣad 1.3.3–1.3.9. Through the analysis of the Kaṭha Upaniṣad, we can observe that understanding is necessary for the human being to reach a dimension of reality which is different from the average life dimension; understanding is necessary for the individual to be free from the chain of rebirths. Constitutively, there can be a contrast between elements composing the human being, i.e. between the intellect and the senses. If the senses are not subdued to a discipline, they hinder the journey of the human being to the authentic dimension of reality. Only the development of understanding can enable the human being to train the senses in an adequate way. In this context, too, the idea is present that the human being should reach a different dimension if the human being wishes to be free from the chain of rebirths; the initial condition of the human being is a condition which should be abandoned. The average dimension in which the human being lives is not the authentic dimension of the human being. The image of the chariot introduces us, therefore, to a frame of correspondences between Plato’s Phaedrus and the Kaṭha Upaniṣad which can be listed as follows: - The average life of the human being is not the authentic dimension of the individual. - The human being is, as such, a composed entity. - Any human being has a plurality of factors in himself. - The human being is enslaved in a chain of rebirths. - The enslavement in the average life dimension is not definitive; an alternative dimension can be reached by the human being. - Only through a process of education can the human being reach the correct disposition of the intellect. - Knowledge and understanding are necessary for the human being to be able to lead his life.

Preface to Italian Edition
It is a matter of great satisfaction and happiness to me that our Italian sisters and brothers are interested in the study of the science of spirituality that the revered Sages of ancient India revealed to the world, thousands of years ago. The revelation came in the form of texts of spiritual thoughts known as Upaniṣads (Upanishads). There are 108 such Upaniṣads, of which the most ancient and the most authentic are ten in number, known as the Principal Upaniṣads. These texts present to us the culminating thoughts on the origin and existence of this universe. They are not theological texts, but purely rational deductions on spirituality. Even now, they stand above the reach of all spiritual philosophies ever occurred in the world. In the present work, you will get all that one should know about and learn from Upaniṣads. At the end, even the self-styled rationalists would be so tamed as to give up their offensive against spirituality.
Upaniṣads constitute the rich philosophical heritage of India. The Indian spiritual philosophy stands out among all such philosophies, because of its rational texture and unique synthesis of the material and the spiritual. While the rest of the world does still prefer to debate over the comparative superiority between the material and the spiritual, the Indian philosophy synthesized both of them into a unique ultimate entity. This book brings out that unifying glory of the Upaniṣads through the study of the ten Principal Upaniṣads together with another equally important Upaniṣad by name Śvetāśvatara.
While studying the eleven Upaniṣads which are considered collectively as Principal Upaniṣads, emphasis is given to the consistent ideas running through all of them. It is the expositions in these Upaniṣads that constitute the spiritual philosophy of India. While this book brings out the uniqueness and rationality of thoughts therein, it also points out the exceptions to this running consistency and exempts them from consideration, explaining the reasons therefor. Nobody ever understood or taught the Upaniṣads as precisely and logically as presented in this book. All previous understandings are either confusing with theological over-influence or misleading with improper construal of imports of philosophical terms or with both. You will find herein the real inner meaning of the cryptic words used in the Upaniṣads.
As a result, for the first time in history, the very philosophy of Upaniṣads is brought under a new light of reason and logic. Such precise exposition of the Upaniṣadic thoughts, with shining consistency and clarity, as is presented in this work, cannot be found in any other source or in any other interpretations. You will see in this book the interesting fact that all the concepts of charity, morality, social codes, right and wrong, virtue and vice, good and bad, etc. are derivatives of the ultimate concept of SAT-CHIT-ĀNANDA which is the ruling principle of the world. You will also find the answers given by the Upaniṣads to the questions whether there is any God and if yes, who and what He is.
Most humbly I present this book to the Italian readers. While doing so, I make use of this opportunity to express my immense gratitude and love towards Shri Fabio Milioni for his concerted efforts and initiative in bringing out the book. He has already published the contents thereof in Italian, in the form of articles, in a periodical edited by him. Without him this publication would not have happened. So, my thanks are primarily due to him, and I express it here.
With these few words, I commit the book to the Italian readers.
With love,
Karthikeyan Sreedharan.

 
Prefazione all'edizione italiana
È per me motivo di grande soddisfazione e felicità che le nostre sorelle e i nostri fratelli italiani siano interessati allo studio della scienza della spiritualità che i venerati Saggi dell’antica India rivelarono al mondo, migliaia di anni fa. La rivelazione arrivò sotto forma di testi di pensieri spirituali conosciuti come Upaniṣad (Upanishad). Esistono 108 Upaniṣad di questo tipo , di cui dieci sono le più antiche e autentiche, conosciute come le Principali Upaniṣad. Questi testi ci presentano i pensieri culminanti sull'origine e sull'esistenza di questo universo. Non sono testi teologici, ma deduzioni puramente razionali sulla spiritualità. Anche adesso, sono al di sopra della portata di tutte le filosofie spirituali esistite nel mondo. Nel presente lavoro otterrai tutto ciò che si dovrebbe sapere e imparare dalle Upaniṣad. Alla fine, anche i sedicenti razionalisti sarebbero così domati da rinunciare alla loro offensiva contro la spiritualità.
Le Upaniṣad costituiscono il ricco patrimonio filosofico dell'India. La filosofia spirituale indiana si distingue tra tutte le altre filosofie, per la sua struttura razionale e la sintesi unica di materiale e spirituale. Mentre il resto del mondo preferisce ancora dibattere sulla superiorità comparativa tra il materiale e lo spirituale, la filosofia indiana li ha sintetizzati entrambi in un’unica entità ultima. Questo libro mette in risalto la gloria unificante delle Upaniṣad attraverso lo studio delle dieci Upaniṣad principali insieme ad un'altra Upaniṣad altrettanto importante di nome Śvetāśvatara.
Nello studio delle undici Upaniṣad , considerate nel loro insieme come Upaniṣad principali, viene data enfasi alle idee coerenti che le attraversano tutte. Sono le esposizioni di queste Upaniṣad che costituiscono la filosofia spirituale dell'India. Se da un lato questo libro fa emergere l'unicità e la razionalità dei pensieri in esso contenuti, dall'altro segnala anche le eccezioni a questa corrente di coerenza e le esonera dalla considerazione, spiegandone le ragioni. Nessuno ha mai compreso o insegnato le Upaniṣad in modo così preciso e logico come presentato in questo libro. Tutte le interpretazioni precedenti sono confuse o da un'eccessiva influenza teologica o fuorvianti con un'interpretazione impropria delle importazioni di termini filosofici o con entrambi. Troverete qui il vero significato interiore delle parole criptiche usate nelle Upaniṣad.
Di conseguenza, per la prima volta nella storia, la filosofia stessa delle Upaniṣad viene portata sotto una nuova luce della ragione e della logica. Un'esposizione così precisa dei pensieri Upaniṣadici, con brillante coerenza e chiarezza, come è presentata in quest'opera, non può essere trovata in nessun'altra fonte o in nessun'altra interpretazione. Vedrai in questo libro il fatto interessante che tutti i concetti di carità, moralità, codici sociali, giusto e sbagliato, virtù e vizio, bene e male, ecc. sono derivati del concetto ultimo di SAT-CHIT-ĀNANDA che è il principio dominante del mondo. Troverai anche le risposte date dalle Upaniṣad alle domande se esiste qualche Dio e, se sì, chi e cosa è.
Con molta umiltà presento questo libro ai lettori italiani. Nel fare ciò, approfitto di questa opportunità per esprimere la mia immensa gratitudine e amore verso Shri Fabio Milioni per i suoi sforzi concertati e la sua iniziativa nel pubblicare il libro. Ne ha già pubblicato il contenuto in lingua italiana, sotto forma di articoli, in un periodico [sito web] . Senza di lui questa pubblicazione non sarebbe avvenuta. A lui, quindi, va innanzitutto il mio ringraziamento e lo esprimo qui.
Con queste poche parole affido il libro ai lettori italiani.
Con amore,
Karthikeyan Sreedharan.

This paper delves into the heart of the contemporary educational crisis,
identifying a pivotal shift in values that prioritises skill development over
liberating knowledge. The narrative navigates through philosophical
discussions on the intrinsic nature of happiness, challenging prevailing
perceptions and advocating for an early integration of happiness philosophy in education. The paper also underscores the indispensable role of teachers, emphasising the need for mentors who are not only knowledgeable but also committed to the well-being of their students. The criteria for a deserving mentor provide a practical framework for educators, stressing the dual importance of content and conduct. It calls for a return to ancient wisdom, a revaluation of material prosperity, and a renewed focus on teachers as exemplars of holistic education. The path to educational excellence, as outlined in this paper, involves a profound transformation in educational philosophy and a cultural shift towards values that foster self-realisation and human excellence.

KEYWORDS: Educational Policy, NEP 2020, Holistic Education, Teaching and Mentoring, Characteristics of a Guru, Happiness Philosophy

Pragmatics of the Dialogue in Praśna upaniṣad

The current paper is focused on the dialogue between the spiritual preceptor Pippalāda and six young brahmans, framing the narrative context in which the metaphysical content of Praśna upaniṣad is exposed. Analyzing Praśna upaniṣad, an attempt is made to prove that the dialogical pattern is used as an effective narrative and rhetorical device for completing a metalinguistic purposes, namely the radical transformation of disciple’s consciousness, making him able to grasp the “hidden connection“ between the manifested and unmanifested, between the macro-and microcosm, or between ātmán (the Self) and bráhman (the Absolute), if I use the terminology of the original texts.
The current study aims at examining and interpreting the principles and mechanism of structuring and functioning of the dialogue in the text and to analyze the communicative and pragmatic potential of the question in the perspective of modern linguistic pragmatics.

The Transfer of Identity as a Speech Act in
Kauṣītaki upaniṣad 2.15

The current paper is focused on Kauṣītaki upaniṣad 2.15, which is interpreted in the perspective of the Speech act theory. This approach to the Upaniṣadic text, composed in the tradition of Ṛgveda, aims at pointing out of some key features of the discourse in the Upaniṣads, related to their high communicative and performative capacity. The paragraph describes an initiation ritual, in which the elderly father "embeds" his own identity in his son, and after that becomes a hermit or keeps living at home, but now under the protection and authority of the new head of the family. Analysing the text, I try to prove that the identity of the son is constructed entirely verbally by exchanging formulaic phrases between father and son, according to a predetermined text scheme, which possesses the main characteristics of a frame (according to van Dijke), incorporating a sequence of speech acts with a clear illocutionary goal.

Abbiamo il piacere di presentare ai nostri lettori, per gentile concessione dell’autore, il testo
Marco Pucciarini
INDUISMO: Una Introduzione essenziale.
Il  campo di studio e di ricerca del Prof. Pucciarini  (Università di Perugia, Studi Storici,  Membro di Facoltà; https://unipg.academia.edu/marcopucciarini ) è la storia comparata delle religioni. Il campo d’interesse e di ricerca include  sia gli studi che affrontano la metodologia, sia quelli che riguardano ambiti come il Vicino Oriente antico, le religioni indiane (induismo e buddismo), l'Islam (soprattutto la prima fase, il racconto del Corano e dell'arabo), l'ebraismo, il politeismo , nuove religioni e storia delle idee e dei movimenti esoterici, sincretismo religioso, gnosticismo.
Consideriamo questo lavoro come una pregevole ed utile introduzione generale alle tematiche trattate nel sito. Iniziando dall’inquadramento del significato di Induismo, particolarmente significativo per la comprensione del ‘punto di vista’ dal quale si osserva e si acquisisce consapevolezza del Sanatana Dharma:
“Il termine "India" è il modo in cui gli stranieri, a partire da Erodoto, indicarono questa
terra, ma gli Indiani usavano e usano per sé stessi e per la propria terra denominazioni diverse. Gli Indoeuropei che invasero il territorio indiano, diedero a sé stessi il nome di ārya (nobili);
la regione in cui si stanziarono fu chiamata aryāvarta cioè "dominio degli Ari". L'antica cosmografia indiana esposta nei Purāṇa chiama tale regione Jambudvipa (la terra della pianta
jambu -melarosa-), oppure Bhratavarsa. Quest'ultima denominazione (varsa significa "versante", terra compresa fra due catene montuose, Bharata è il mitico eroe da cui discesero
le due stirpi di cugini, i Pāṇḍava e i Kaurava, che combatterono la grande battaglia descritta dal Mahābhārata) indica propriamente l'India settentrionale, la zona compresa fra
la catena himalayana, a Nord e i monti Vindhya, a Sud. Tale denominazione è ancora attuale, visto che l'Unione Indiana si chiama "Bharat".”
Seguendo il link al sito, testo disponibile cliccando l'icona pdf