By Eknath Easwaran

Via his interpretation of 1 very important Upanishad, an historic knowledge textual content, Eknath Easwaran exhibits how the undying Indian culture bargains suggestions on easy methods to dwell at the present time. Lyrical, dramatic, and encouraging, the Katha Upanishad offers the middle rules of Indian mysticism in a mythic tale all can relate to — the journey of a tender hero, Nachiketa, who passes into the dominion of dying looking for immortality. The King of dying exams his get to the bottom of, however the youngster stands company, tough solutions to the age-old questions, "What is the aim of lifestyles? What occurs to me whilst I die?" demise emerges because the excellent non secular advisor — direct, uncompromising, and tough. Easwaran’s method of the Katha is either sensible and common. He explains key Sanskrit phrases like karma and prana, illustrating them via daily anecdotes and enjoyable analogies whereas putting Indian spirituality into the wider context of global mysticism.

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Additional resources for Essence of the Upanishads: A Key to Indian Spirituality

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6 5 -7 0 R eig n interrupted after 5 m on th s by reb ellio n of B rahm an T issa , fam ine, invasion, and k in g 's exile. 33f. Bhikkhus all d isp erse from Great M onastery to South SL and to India. A-a I 92 Restoration of king after 14 years and return of bhikkhus. 81 Vattagam ani BCE 10 4 -8 8 k ing. A bhayagiri M onastery seced es from Great M onastery and b e co m es sch ism atic. 96 C o m m ittal b y Great M onastery of Pali Tipitaka to w riting for first tim e (away from royal capital).

2) The second is the Abhidhamma Pitaka, notably the closely related books, the Dham m asangani, Vibhanga, Patthana. ) Abhidhammatthasangaha, but they are outside the present scope). The point at issue here is not the muchdebated historical question of how far the Abhidham m a books (leaving aside the Kathavatthu) were contem porary w ith the Vinaya and Suttas, but rather what discernible direction they show in evolution of thought. (1) The Suttas being taken as the original exposition of the B ud d ha's teaching, (2) the A bhidham m a Pitaka itself appears as a highly tech n ical and specialized system atization, or com p lem entary set of m od ification s bu ilt upon that.

In the first century CE, Sanskrit Buddhism (“Hrnayana," and perhaps by then M ahayana) was growing rapidly and spreading abroad. The Abhayagiri M onastery would naturally have been busy studying and advocating some of these weighty developments w hile the Great M onastery had nothing new to offer: the rival was thus able, at some risk, to appear go-ahead and up-to-date while the old institution perhaps began to fall behind for w ant of new m aterial, new inspiration and international connections, because its studies being restricted to the orthodox presentation in the Sinhalese language, it had already done w hat it could in developing Tipitaka learning (on the mainland Theravada was doubtless deeper in the same predicament).

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