The Upanisads as They Are
Brhadaranyaka, Chandogya, Aitareya, Taittiriya, Kausitaki
Seiten
2026
Bloomsbury Academic (Verlag)
9798765158975 (ISBN)
Bloomsbury Academic (Verlag)
9798765158975 (ISBN)
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This book reads the Upanisads “as they are,” emphasizing aspects of them that are often completely overlooked, among them.
This book argues that the early classical Upanisads constitute a “field of wildflowers” of insight that later Vedanta has tried to fashion into a proper garden.
These Upanisads (c. 800-300 BCE) are almost always read from the point of view of the later Vedantins, but they do not share in the neatly tailored characteristics of the mature Vedantic philosophies, representing, instead, divergent, variegated and even conflicting narratives. The author focuses on the earliest of these Upanisads: B?hadara?yaka, Chandogya, Aitareya, Taittiriya and Kau?itaki Upani?ads. These Upani?ads are read “as they are,” emphasizing aspects of these texts that are often completely overlooked, among them: their Vedic approach to contradiction, their frequent acceptance of means other than gnostic knowledge of or veneration of atman/brahman as a means for liberation, their positing of entities/realities other than atman or brahman as totalistic, and their frequent depiction of the human body or embodied human as a microcosm of or in identity with the universe. In course, the interpretations of the Upani?adic view, the Vedantic view, for each of these Upani?ads, of Sa?karacarya (c. 800 CE) and Ramanujacarya (c. 1100 CE), as primary examples in the range of Upani?adic interpreters, will be examined and often refuted
This book argues that the early classical Upanisads constitute a “field of wildflowers” of insight that later Vedanta has tried to fashion into a proper garden.
These Upanisads (c. 800-300 BCE) are almost always read from the point of view of the later Vedantins, but they do not share in the neatly tailored characteristics of the mature Vedantic philosophies, representing, instead, divergent, variegated and even conflicting narratives. The author focuses on the earliest of these Upanisads: B?hadara?yaka, Chandogya, Aitareya, Taittiriya and Kau?itaki Upani?ads. These Upani?ads are read “as they are,” emphasizing aspects of these texts that are often completely overlooked, among them: their Vedic approach to contradiction, their frequent acceptance of means other than gnostic knowledge of or veneration of atman/brahman as a means for liberation, their positing of entities/realities other than atman or brahman as totalistic, and their frequent depiction of the human body or embodied human as a microcosm of or in identity with the universe. In course, the interpretations of the Upani?adic view, the Vedantic view, for each of these Upani?ads, of Sa?karacarya (c. 800 CE) and Ramanujacarya (c. 1100 CE), as primary examples in the range of Upani?adic interpreters, will be examined and often refuted
James D. Ryan is Professor Emeritus at the California Institute of Integral Studies, USA.
Preface
Abbreviations
Introduction
Chapter 1: B?hadara?yaka Upani?ad
Chapter 2: Chandogya Upani?ad
Chapter 3: Aitareya Upani?ad
Chapter 4: Taittiriya Upani?ad
Chapter 5: Kau?itaki Upani?ad
Conclusion
References
Endnotes
| Erscheint lt. Verlag | 11.6.2026 |
|---|---|
| Reihe/Serie | Explorations in Indic Traditions: Theological, Ethical, and Philosophical |
| Verlagsort | New York |
| Sprache | englisch |
| Maße | 152 x 229 mm |
| Themenwelt | Geisteswissenschaften ► Religion / Theologie ► Hinduismus |
| ISBN-13 | 9798765158975 / 9798765158975 |
| Zustand | Neuware |
| Informationen gemäß Produktsicherheitsverordnung (GPSR) | |
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