Product Details

• Amazon Sales Rank: #37605 in Books
• Published on: 2007-08-28
• Original language: English
• Number of items: 1
• Dimensions: .39" h x .39" w x .39" l, .66 pounds
• Binding: Paperback
• 368 pages

Amazon.co.uk Review
Formerly a professor of Victorian literature, Eknath Easwaran discovered the treasures of wisdom in his own native India and began to pursue them with a passion. He has since studied them, practised them, and shared them with the Western world. In his translation of The Upanishads, the font of Indian spirituality, Easwaran delights us with a readable rendition of one of the most difficult texts of all religious traditions. Each Upanishad is a lyrical statement on the deeper truths of mysticism, from the different levels of awareness to cultivation of love for God. There's one twist, though, for ultimately a devoted meditator realises that God and the world are not separate from oneself. Then the ultimate goal becomes to reunite with the universal Self, achieving the infinite joy that accompanies such union. Easwaran recruits Michael Nagler to contribute notes to the translation and a lengthy afterword, which together with introductions to each Upanishad, guide us well through this strange and fruitful landscape. --Brian Bruya

Customer Reviews

Important volume on one of humanity's greatest religious works
In the Upanishads there are two selves. They are symbolized by two birds sitting on a tree branch. The one bird, the self with a small "s" eats. The other bird, the Self with a capital "S" observes. The first self is the self that is part of this world. The second Self is merely an observer that doesn't take part and is in fact beyond the pairs of opposites such as pleasure and pain that dominate our existence. This Self is formally called the Atman. In an important analogy, it is said that the Atman is the drop of water that glides off of the lotus leaf into the ocean of Brahman, with Brahman being the entirety of all that there is, in other words, God, the God beyond all attribution.

This presentation of the Upanishads--necessarily a selection, of course--by Eknath Easwaran is the best single volume that I have come across for the following reasons:

First, the translation by Easwaran is readable, edifying and congenial to the Sanskrit in so far as that is possible. The poetry in the original language and the word play are lost in translation as is always the case with poetry and highly symbolic language, and especially language that is meant to be taken on more than one level. However Easwaran's notes after each Upanishad help to give us an idea what the original is like and give the reader a feel for the some of the nuances.
Second, the chapter introductions and the concluding essay by Michael N. Nagler lend insight and clarity to the reader's understanding.
Third, the selections themselves and what is included in the selections are efficacious. By that I mean the ideas and the "feel" of the expression, the psychology, and the philosophy of the Upanishads and the larger Vedic tradition are made manifest. Some voluminous translations give us much more of the repetition and ritual than we need, while some volumes give us perhaps not enough.

In this regard I want to call the reader's attention to the slim volume The Ten Principal Upanishads (1937) by the poet W.B. Yeats, and Shree Purohit Swami. Easwaran's book contains more of the Upanishads and offers a more extensive commentary, but Yeats and Purohit are more poetic. I recommend that the reader read both books. Alas Yeats's book is out of print and so you'll have to find it at, probably, a college library.

Here is how Easwaran translates the invocation to the famous Isha Upanishad:

All this is full. All that is full.
From fullness, fullness comes.
When fullness is taken from fullness,
Fullness still remains.
Om shanti shanti, shanti

Now here is how Yeats and Purohit have it:

This is perfect. That is perfect.
Perfect comes from perfect.
Take perfect from perfect; the remainder is perfect.
May peace and peace and peace be everywhere.

I think the former is perhaps truer to the spirit of the philosophy of the Upanishad, but I think the latter is more poetic.

The Upanishads, usually acknowledged to be the culmination of the wisdom of the Vedas, form the basis for Hinduism as well as serving as a wellspring for Jainism, Buddhism, Taoism, and yoga. Many ideas central to these ways of life are found in the Upanishads. In particular the Bhagavad Gita finds its inspiration and even some of its expression and even a bit of its form in the most famous and most often read Upanishad, the Katha. Nachiketas of the Katha becomes Arjuna of the Gita, while Death becomes Krishna of the Gita.

In his essay, Nagler writes, "Taken as a whole, the Upanishads contain the raw material of a profound philosophy."

In the tradition of India, philosophy and religion are not separate as they usually are in the West. In truth all religions contain not only religious ideas, but philosophical ones as well; but more than anything, religions are psychologies--guides on how to live life, and how to die. In the Upanishads we do not die. Death happens only to the bird that eats. Our real essence, the Atman is eternal, and therefore death is an illusion, a compelling illusion to be sure, but one that can be tossed off through an understanding that "thou art that" ("tat tvam asi") meaning that you and the universe (or Brahman) are one. Nagler writes, "Indian religious systems hold as a core belief that the individual is not that which dies but is instead the forces which brought the body and personality into existence and will continue shaping its destiny after what we call death..." (p. 287).

Easwaran is the author of many books on religion. I was particularly impressed with his book on The Bhagavad Gita (1985; 2000). See my review at Amazon.

Comprehensive but not an easy read
The main good point about this book is that it gives you notes before hand as to what to expect from the upanishads. It describes the meaning behind each one. But apparently not all of the upanishads are written about here. Although this is said to be the best and clearest version to comprehend it is not necessarily a book to be read once. If you are not a very good reader and don't want read over paragraphs a few times in order to take it in,i don't think this book is a good one.However if you are interested in the roots of indian spirituality or/and on a course on yoga this seems a the most clear interpretation for first timers.

Great Book
I really love the introductions to the chapters which help in understanding the great message in this inspiring book.