J. G. Hitrec
The special value of this translation lies in the infusion of the author's dual quality - that of a practised mystic and religious scholar . . . The use of Sankara's commentaries makes as it were for another dimension - as of a vastly competent Thomas Aquinas winnowing the scriptural chaff from the kernel of Reality.


Philosophy East and West
Swami Nikhilananda's volumes of The Upanishads are valuable contributions to the study of The Upanishads and can be confidently recommended to those who want to acquaint themselves with these treasures of Indo-Arayan wisdom . . . they often shed new light on old concepts and bring out their significance in the perspective of modern Western thought.


Edward J. Jurji
A scholarly and highly illuminating work. At a time when we are all seeking to understand the soul of India and to interpret the religious heritage of the deeply spiritual people, [these volumes] ought to be carefully studied and properly digested in . . .


Edgar S. Brightman
A remarkably felicitous and spiritual translation which will go far toward making the great literature of the Hindu philosophical scriptures both accessible and intelligible to thoughtful occidentals.


Thomas Sugrue, New York Times Book Review
His translation of the original Sanskrit is literal but fresh and vigorous; to this he has added succinct, brilliantly written notes. It is difficult to over-estimate the value of Swami Nikhilananda's project for those who are interested in the spiritual life. Will add incomparable riches to any which contemplates it.


Pitirim A. Sorokin
Anyone who is seriously interested in the religious and philosophical thought of India would be anxious to have this, as well as the preceding volumes of Upanishads in translation by Swami Nikhilananda.


Herbert W. Schneider
This is by far the most satisfactory and readable translation of The Upanishads I have seen.


F.S.C. Northrop
Swami Nikhilananda's line by line commentary on The Upanishads is a most welcome addition to our knowledge and understanding of the country and culture which perhaps more than any other is now taking on a position of primary importance in the Oriental world.


Book Description
Swami Nikhilananda's English translation of two of the major Upanishads - Taittiriya and Chhandogya - offers a scholarly, yet readable version of these sacred texts of ancient India. The Upanishads form the foundation of the Hindu religion and describe the ultimate objective of life - the liberation of the soul from the bondage of the phenomenal world. Swami Nikhilananda's clear and insightful writing combined with notes and explanation based on the commentary of Sankaracharya, the great eighth-century philosopher and mystic of India, will help the spiritual seeker delve into the meaning of these spiritual treasures. This fourth volume also contains introductions to the two Upanishads describing rituals and contemplative worship as steps leading to the knowledge of God


From the Publisher
The Upanishads - Volume I through IV are published by The Ramakrishna-Vivekananda Center of New York which bases it teachings on the principles of Vedanta, or Hinduism. Hinduism teaches that every soul is potentially divine, and that its divinity may be manifested through worship, contemplation, unselfish work, and philosophical discrimination. According to Hinduism, Truth is universal and all humankind and all existence are one. It preaches the unity of the Godhead, or ultimate Reality, and accepts every faith as a valid means for its own followers to realize the Truth.


From the Inside Flap
The Upanishads form the concluding portion and contain the essence of the Vedas, which are the Scriptures of the Hindu faith. They record the direct and immediate spiritual experience of the rishis, the seers of truth, and have been passed down orally through a succession of illumined teachers. They treat of the origin and destiny of the soul, the nature of the universe, and the nature of ultimate reality. What are often presented as theological dogmas are in this new translation considered living experiences available to all. The divinity of the soul, the oneness of humanity, and the indivisibility of the Godhead are discussed not as articles of faith, but as truths of spiritual experiences. Schopenhauer once said: "The Upanishads are the most rewarding and elevating reading possible in the world: they have been the solace of my life and will be that of my death." This new translation is both literal and graceful. It has the dignity and flavor of the original. Swami Nikhilananda has based his notes and explanations on the commentaries of Sankaracharya, the great eighth-century philosopher and mystic. Volume IV contains the Taittiriya and Chhandogya Upanishads with an introduction discussing rituals and contemplative worship as steps leading to the knowledge of Brahman.


About the Translator
Swami Nikhilananda, a direct disciple of Holy Mother Sri Sarada Devi, was born in a small Indian village in 1895 and was ordained a monk of the Ramakrishna Order in 1924. After spending several years in the Himalayan monastery of his Order, during which time he made a study of Hinduism and other systems of philosophy and religion, he was sent to America in 1931. He founded the Ramakrishna-Vivekananda Center of New York in 1933 and was its spiritual leader until his passing away in 1973. The Swami was a gifted writer, and his contributions to the Ramakrishna-Vivekananda literature cannot be overstated. His translations of the scriptures, his biographies of Sri Ramakrishna, Holy Mother and Swami Vivekananda, his compilations of the works of Swami Vivekananda, his other books and many articles in various journals and publications are permanent sources of spiritual knowledge and inspiration. Notable among these works are the following titles: The Gospel of Sri Ramakrishna, Holy Mother, Vivekananda: A Biography, The Upanishads (volumes I-IV), The Bhagavad Gita, Self-Knowledge, Hinduism, and Man in Search of Immortality. Many of these works were originally introduced by major publishers, such as Harper & Row (New York) and George Allen & Unwin (London). Time Magazine called Swami Nikhilananda's translations of The Bhagavad Gita, "The first really readable, authoritative English translation of one of the world's greatest religious classics." W. Somerset Maugham praised Self-Knowledge as a "wonderful piece of exposition." But the Swami's monumental work, for which he will ever be remembered, is The Gospel of Sri Ramakrishna. This complete translation into English from the original Bengali of the Sri Sri Ramakrishna Kathamrita, as recorded by "M," has made the immortal words of this great prophet of the nineteenth century available to countless readers throughout the world. Aldous Huxley was pleased to write a foreword to The Gospel of Sri Ramakrishna, and high praise was given to the book by such notable persons as Thomas Mann and Henry Miller. Time Magazine referred to The Gospel as "One of the world's most extraordinary religious documents."


Excerpted from The Upanishads: Volume IV by Swami Nikhilananda. Copyright © 1911. Reprinted by permission. All rights reserved
Excerpt from the Preface. The Upanishads, called the Brahma-vidya, or Science of Brahman, and also the Atma-vidya, or Science of Atman, describe the ultimate objective of life, which is the liberation of the self from the bondage of the phenomenal world through knowledge and realization. The Soul, or Atman, which is one with Brahman and is, by nature, free, birthless, deathless, perfect, and illumined, becomes individualized through identification with matter by the inscrutable power of maya, which is inherent in the Self, or Brahman. The individual self wanders about in the phenomenal universe, assuming various bodies - from the body of a clump of grass to that of Brahma, or Hiranyagarbha, the highest manifestation of Brahman in the relative world - in the vain attempt to express through them its true, divine nature. The desire for enjoyment of material objects is turned into longing for the realization of inner peace only when the struggling soul has passed through the gamut of worldly experience. Even the highest worldly happiness is a mere reflection of the supreme Bliss of Brahman. In spiritual evolution one cannot skip any of the stages. Hence, for those, who, prompted by their natural impulses, seek physical pleasures on earth The Upanishads lay down the injunction to discharge various duties and social obligations. For those who seek pleasures in heaven The Upanishads prescribe rituals and meditations by which one can commune with the gods, or higher powers. Gods, men, and subhuman beings, in the tradition of The Upanishads, depend on each other for their welfare. The key to enduring happiness lies in co-operation with all created beings, and not in ruthless competition. Obstructions appear in the path of those who seek the Knowledge of Brahman without first fulfilling their social duties. The doctrine of rebirth is an important feature of Hindu speculative thought. Birth in various bodies serves a man as a training-ground for ultimate spiritual experience. The insistence of the fulfillment of social obligations, in The Upanishads, explains to a large extent the stability of Hindu society for the past five thousand years, despite the many untoward events in its history. The teachers of The Upanishads are householders. Nowhere is the worldly life despised. Both happiness on earth and enjoyment in heaven are prized. The Upanishads describe sacrifices and meditations by which one may obtain cattle, wealth, health, longevity, children, and grandchildren while living here, and celestial happiness for unending years in heaven after death. The ideals that they teach are not those of pain-hugging, cross-0-grained ascetics. But, alas, the happiness on earth and enjoyment in heaven are impermanent. Whatever is won through action is sooner or later lost. The more one enjoys physical pleasures, the more one loses the vigor of the body, senses, and mind. Besides, all the denizens of earth and heaven are mortal. No creature identified with phenomena, governed by the laws of time, space, and causality, can escape death. Even the life of Brahma, the World Soul, comes to an end at the completion of a cycle. When, through observation, discrimination, and experience, a man has realized that neither freedom nor immortality can be attained in samsara, the sphere of ever-recurring birth and death, he comes to a capable teacher seeking deliverance. He is first asked to practice certain physical, ethical, and spiritual disciplines in order to obtain the proper state of body and mind of the understanding and assimilation of the instruction. Then he is told that freedom, peace, and bliss are not to be found tin the material objects outside; they are the very essence of the Self, or Atman. He is therefore asked to cultivate Self--Knowledge. This Knowledge, which is devoid of differentiation, is incompatible with any action based upon the distinction of doer, instrument of action, and result. Self-Knowledge forms the subject matter of The Upanishads, which, however, carefully, point out that the scriptures by themselves cannot enable tone to realize truth. Like the finger pointing out the moon, they only indicate where the truth is to be found. It is within every man and is to be realized through experience based upon reasoning and corroborated by the experience of the illumined seers of the past, as recorded in the scriptures. An aspirant who seeks Liberation while still dwelling the body embraces the monastic life, after renouncing the longing for offspring, wealth, and the happiness of the heavenly world. The man endowed with the Knowledge of Atman attains peace. His bliss knows no bounds. His doubts are destroyed for ever. He is the embodiment of fearlessness. The pleasure and pain, life and death, and good and evil of the phenomenal world cannot affect his inner serenity. He is unfettered in his actions and beyond the laws of society. When his body drops away, the man illumined by Self-Knowledge merges in the Supreme Brahman and experiences complete peace and freedom. Thus The Upanishads by no means preach an anti-social or other-worldly gospel. They ask a man to cultivate righteousness (dharma) and to enjoy wealth (artha) and sense pleasures (kama), and they finally exhort him to realize Freedom (Moksha), in which alone all desires find their fulfillment. They lay the foundation of an enduring society whose welfare depends upon the cooperation of all beings: superhuman, human, and subhuman. They ask all embodied souls seeking material happiness to enter into society, and at last show them the way to transcend it in order to enjoy real peace and freedom.

FROM THE PUBLISHER

The Upanishads - Volumes I through IV are published by The Ramakrishna-Vivekananda Center of New York which bases it teachings on the principles of Vedanta, or Hinduism. Hinduism teaches that every soul is potentially divine, and that its divinity may be manifested through worship, contemplation, unselfish work, and philosophical discrimination. According to Hinduism, Truth is universal and all humankind and all existence are one. It preaches the unity of the Godhead, or ultimate Reality, and accepts every faith as a valid means for its own followers to realize the Truth.

INSIDEFLAP: The Upanishads form the concluding portion and contain the essence of the Vedas, which are the Scriptures of the Hindu faith. They record the direct and immediate spiritual experience of the rishis, the seers of truth, and have been passed down orally through a succession of illumined teachers. They treat of the origin and destiny of the soul, the nature of the universe, and the nature of ultimate reality. What are often presented as theological dogmas are in this new translation considered living experiences available to all. The divinity of the soul, the oneness of humanity, and the indivisibility of the Godhead are discussed not as articles of faith, but as truths of spiritual experiences. Schopenhauer once said: "The Upanishads are the most rewarding and elevating reading possible in the world: they have been the solace of my life and will be that of my death."

This new translation is both literal and graceful. It has the dignity and flavor of the original. Swami Nikhilananda has based his notes and explanations on the commentaries of Sankaracharya, the great eighth-century philosopher and mystic. Volume I contains the Katha, Isa, Kena, and Mundaka Upanishads. With two introductory chapters dealing with the historical background, the metaphysics, and the psychology of the Upanishads. Of this volume the Contemporary Review wrote: "Swami Nikhilananda has rendered us an unforgettable service. The scholar and the student will certainly find himself fully repaid by a study of this remarkable edition."

SYNOPSIS

Swami Nikhilananda's English translation of four of the major Upanishads - Katha, Isa, Kena, and Mundaka - offers a scholarly, yet readable version of the sacred texts of ancient India. The Upanishads form the foundation of the Hindu religion and describe the ultimate objective of life - the liberation of the soul from the bondage of the phenomenal world. Swami Nikhilananda's clear and insightful writing combined with notes and explanation based on the commentary of Sankaracharya, the great eighth-century philosopher and mystic of India, will help the spiritual seeker delve into the meaning of these spiritual treasures. This first of four volumes also contains an introduction with a general outline of the metaphysics and philosophy of Hinduism.

About the Translator
Swami Nikhilananda, a direct disciple of Holy Mother Sri Sarada Devi, was born in a small Indian village in 1895 and was ordained a monk of the Ramakrishna Order in 1924. After spending several years in the Himalayan monastery of his Order, during which time he made a study of Hinduism and other systems of philosophy and religion, he was sent to America in 1931. He founded the Ramakrishna-Vivekananda Center of New York in 1933 and was its spiritual leader until his passing away in 1973.

The Swami was a gifted writer, and his contributions to the Ramakrishna-Vivekananda literature cannot be overstated. His translations of the scriptures, his biographies of Sri Ramakrishna, Holy Mother and Swami Vivekananda, his compilations of the works of Swami Vivekananda, his other books and many articles in various journals and publications are permanent sources of spiritual knowledge and inspiration. Notable among these works are the following titles: The Gospel of Sri Ramakrishna, Holy Mother, Vivekananda: A Biography, The Upanishads (volumes I-IV), The Bhagavad Gita, Self-Knowledge, Hinduism, and Man in Search of Immortality. Many of these works were originally introduced by major publishers, such as Harper & Row (New York) and George Allen & Unwin (London). Time Magazine called Swami Nikhilananda's translations of The Bhagavad Gita, "The first really readable, authoritative English translation of one of the world's greatest religious classics." W. Somerset Maugham praised Self-Knowledge as a "wonderful piece of exposition."

But the Swami's monumental work, for which he will ever be remembered, is The Gospel of Sri Ramakrishna. This complete translation into English from the original Bengali of the Sri Sri Ramakrishna Kathamrita, as recorded by "M," has made the immortal words of this great prophet of the nineteenth century available to countless readers throughout the world. Aldous Huxley was pleased to write a foreword to The Gospel of Sri Ramakrishna, and high praise was given to the book by such notable persons as Thomas Mann and Henry Miller. Time Magazine referred to The Gospel as "One of the world's most extraordinary religious documents.

FROM THE CRITICS

Thomas Sugrue

His translation of the original Sanskrit is literal but fresh and vigorous; to this he has added succinct, brilliantly written notes. It is difficult to over-estimate the value of Swami Nikhilananda's project for those who are interested in the spiritual life. Will add incomparable riches to any which contemplates it. New York Times Book Review

WHAT PEOPLE ARE SAYING

Anyone who is seriously interested in the religious and philosophical thought of India would be anxious to have this, as well as the other volumes of Upanishads in translation by Swami Nikhilananda. — Pitirim A. Sorokin

This is by far the most satisfactory and readable translation of the Upanishads I have seen. — Herbert W. Schneider

A remarkably felicitous and spiritual translation which will go far toward making the great literature of the Hindu philosophical scriptures both accessible and intelligible to [the] thoughtful . . . . — Edgar S. Brightman

Swami Nikhilananda's line by line commentary on the Upanishads is a most welcome addition to our knowledge and understanding of the country and culture which perhaps more than any other is now taking on a position of primary importance in the Oriental world. — F.S.C. Northrop