Darshana Upanishad

Source: Wikipedia, the free encyclopedia.
Darshana
Veda
Samaveda
Chapters10[2]
PhilosophyYoga, Vedanta[2]

The Darshana Upanishad (

IAST: Darśana Upaniṣad) is one of the minor Upanishads of Hinduism written in Sanskrit.[3][4] It is one of twenty Yoga Upanishads in the four Vedas,[5] and it is attached to the Samaveda.[1][6]

The text presents classical

Atman) with the Universal Reality (Brahman).[8][1][9]

History

Gavin Flood dates the text to around 100 BCE to 300 CE.[10] Georg Feuerstein suggests the text probably post-dates the Yogasutras.[11]

This Upanishad is also referred to as Yoga Darshana Upanishad,

Muktika enumerated by Rama to Hanuman in the modern era anthology of 108 Upanishads.[15]

Contents

The Upanishad is structured into ten sections (or chapters) of unequal length with two hundred and nine verses.

Hindu god Dattatreya to sage Sankriti on Yoga.[12]

The text presents a fusion of

Atman) with the Absolute Reality (Brahman).[18][8][1]

Non-violence: the first rule of Yoga

वेदोक्तेन प्रकारेण विना सत्यं तपोधन । कायेन मनसा वाचा हिंसाऽहिंसा न चान्यथा ॥ आत्मा सर्वगतोऽच्छेद्यो न ग्राह्य इति मे मतिः । स चाहिंसा वरा प्रोक्ता मुने वेदान्तवेदिभिः ॥

Verily, the non-indulgence in violence by body, mind or word of mouth, in accord with

Atman pervades all, is indivisible and inaccessible to the senses. That is said to be the best basis of non-violence by those who know Vedanta
.

—Darshana Upanishad 1.7-1.8 [19][20][4]

The first chapter of the Upanishad has 25 verses describing the

Asanas or exercise postures;[23] while the fourth chapter, which is the longest, has 63 verses on its theory of the human body, the nadis or the blood vessels.[24]

Asanas in Darshana Upanishad
Sukhasana. [25] [26]

The fifth chapter's 14 verses is a further elaboration on the previous section giving detailed procedure for inner cleansing or purification;

Atman (Self) is identical with Brahman".[9] The text enunciates esoteric theories comparing the human body and blood veins with the terrestrial features of the earth such as river channels with their sacred fjords.[18]

The text is notable for presenting its ideas inclusively with some sections opening or closing with praises for Hindu gods

nondualism, stating its premise in verse 7.13-7.14, that the Yogin should ascertain his Atman (Self) in the "nondual, cosmic Atman" (Brahman, unchanging, ultimate reality).[9][37][38]

See also

References

  1. ^ a b c d e Ayyangar 1938, p. 116.
  2. ^ a b c d e f g Larson & Bhattacharya 2008, p. 599.
  3. ^ Deussen 1997, p. 557.
  4. ^ a b c d Hattangadi 2000.
  5. ^ Ayyangar 1938, p. vii.
  6. ISBN 978-0892813018
    , page 167
  7. ^ a b Derek (Tr) 1989, pp. 197–198.
  8. ^ a b Larson & Bhattacharya 2008, p. 600.
  9. ^ a b c Derek (Tr) 1989, pp. 221–222.
  10. ^ Flood 1996, p. 96.
  11. ISBN 978-1557782458
    , page 418
  12. ^ a b Derek (Tr) 1989, p. 200.
  13. ^ A Supplementary Catalogue of Sanskrit, Pali, and Prakrit Books, p. PA1977, at Google Books, The British Museum, page 920
  14. ^ a b Sastri 1920.
  15. ^ Deussen 1997, pp. 556–557.
  16. ^ Hattangadi 2000, p. verses in प्रथमः खण्डः, द्वितीयः खण्डः.
  17. ^ Hattangadi 2000, p. verses ॥ ४॥ ५४-५९.
  18. ^ a b c Derek (Tr) 1989, p. 198.
  19. ^ Ayyangar 1938, p. 117.
  20. ^ Derek (Tr) 1989, p. 201.
  21. ^ Derek (Tr) 1989, pp. 200–203.
  22. ^ Derek (Tr) 1989, pp. 203–205.
  23. ^ Derek (Tr) 1989, pp. 205–206.
  24. ^ Derek (Tr) 1989, pp. 206–212.
  25. ^ a b Ayyangar 1938, pp. 124–127.
  26. ^ Larson & Bhattacharya 2008, p. 479.
  27. ^ Derek (Tr) 1989, pp. 213–214.
  28. ^ Derek (Tr) 1989, pp. 214–218.
  29. ^ Derek (Tr) 1989, pp. 218–219.
  30. ^ Derek (Tr) 1989, pp. 219–220.
  31. ^ Derek (Tr) 1989, pp. 220–221.
  32. ^ Ayyangar 1938, pp. 116–150.
  33. ^ Derek (Tr) 1989, pp. 200, 219–220.
  34. ^ Derek (Tr) 1989, pp. 200–204.
  35. ^ Ayyangar 1938, pp. 117–123.
  36. ^ Ayyangar 1938, pp. 128–144.
  37. ^ Ayyangar 1938, p. 146.
  38. ^ Hattangadi 2000, p. verses ॥ ७॥ १३-१४, Quote: देहे स्वात्ममतिं विद्वान्समाकृष्य समाहितः । आत्मनात्मनि निर्द्वन्द्वे निर्विकल्पे निरोधयेत् ॥ Translation: After abstracting the idea of Atman in one's body, using his self-controlled mind, he ascertains this Atman to be the nondual, indeterminate Atman [Brahman]. For source: see Ayyangar, page 146..
Bibliography
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