which library can i find the critical edition of kalisantarana upanishad ? both
recensions. i am in india and have access to libraries in the usa also. also i
want to have access to scholarly study on the source of differences between
recensions.



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Rajaram Venkataramani <v_raja_ram@...> wrote:

which library can i find the critical edition of kalisantarana upanishad ? both
recensions. i am in india and have access to libraries in the usa also. also i
want to have access to scholarly study on the source of differences between
recensions.

Hare krishna,
There was a French professor, Srila Prabhupada's
contemporary, who had translated many vedic literatures into French and one
among them was Kali Santarana Upanishad. He also met Srila Prabhupada in France.
He accepted the Upanishad as bonafide(the way Srila Prabhupada presented it). If
someone can search the folio, we can get the reference. My notebook is down & I
can't access it right now.

Dasa

Narasimhan


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thanks for the response. i dont doubt the validity of the upanishad.
all along i was under the impression that the original mantra
starting with hare rama was changed as there was opposition from
caste brahmins. i found that there is no evidence for this and it is
also confirmed by krishna_susarla. only gaudiyas and smarthas chant
mahamantra as far as i know. please correct me if i am wrong. the
smarthas chant starting with hare rama where as gaudiyas chant hare
krishna. krishna_susarla mentioned that there are two recensions of
this upanishad - one in north india and one in south india. i wanted
to look at the original critical edition. also, i wanted to
understand the real reason for the change in the mantra between
gaudiyas and smarthas. so my question which library can i find the
critical edition of kalisantarana upanishad ? any help in this regard
is appreciated.

--- In achintya (AT) yahoogroups (DOT) com, ranganathan narasimhan
<simhan74@y...> wrote:
>
>
> Rajaram Venkataramani <v_raja_ram@y...> wrote:
>
> which library can i find the critical edition of kalisantarana
upanishad ? both recensions. i am in india and have access to
libraries in the usa also. also i want to have access to scholarly
study on the source of differences between recensions.
>
> Hare krishna,
> There was a French professor, Srila
Prabhupada's contemporary, who had translated many vedic literatures
into French and one among them was Kali Santarana Upanishad. He also
met Srila Prabhupada in France. He accepted the Upanishad as bonafide
(the way Srila Prabhupada presented it). If someone can search the
folio, we can get the reference. My notebook is down & I can't access
it right now.
>
> Dasa
>
> Narasimhan
>
>
> ---------------------------------
> Do you Yahoo!?
> Yahoo! Mail - You care about security. So do we.
>
> [Non-text portions of this message have been removed]

--- In achintya (AT) yahoogroups (DOT) com, "v_raja_ram" <v_raja_ram@y...> wrote:
> thanks for the response. i dont doubt the validity of the
upanishad.
> all along i was under the impression that the original mantra
> starting with hare rama was changed as there was opposition from
> caste brahmins. i found that there is no evidence for this and it
is
> also confirmed by krishna_susarla.

Just a point of clarification - I am speaking on the basis of what I
know. I am certainly not an oracle who can independently "confirm"
anything. All I know (and I am open to correction on this point), is
that I am not aware of any canonical reference in the Gaudiiya
tradition substantiating this idea that Chaitanya "changed" the mahaa-
mantra. For that matter, I am not even aware of Him ever having
quoted the Kali-santaarana Upanishad by name. But again, I am open to
correct on these points.

only gaudiyas and smarthas chant
> mahamantra as far as i know. please correct me if i am wrong. the
> smarthas chant starting with hare rama where as gaudiyas chant hare
> krishna.

This is correct, based on my admittedly limited experience.

krishna_susarla mentioned that there are two recensions of
> this upanishad - one in north india and one in south india.

There may be more than two. Again, all I know is that there are at
least two recensions, the "hare raama..." one being "South Indian"
while the "hare kR^iShNa...." one being "North Indian." "South"
and "North" here denoting the general sphere of influence of the
traditions which carry these upanishads... nothing else sectarian or
mundane was implied by the designation.

i wanted
> to look at the original critical edition.

What exactly do you mean by a "critical edition?" Scholars have
published critical editions of some smriti texts (like Mahaabhaarata)
owing to different recensions with (apparently) significant
differences between them. The underlying premise behind these efforts
is that there was originally only one edition of the text in
question, and thus a critical edition should be an attempt to
reconstitute what this "original" version was. A critical edition may
either be all inclusive (including material from every different
recension on the theory that there was no interpolation in any of
them), or selective (meaning that they include only the common
elements from each recension, on the theory that the extraneous
material in some recensions is interpolated). Please note that while
the assumptions underlying each approach are not wholly arbitrary,
neither are they beyond reasonable scrutiny.

But a shruti is different, since by definition it is passed on in the
oral tradition and should not be changed in any way. Some shrutis
like Rig Veda are accepted by everyone as shruti because they are
passed down in multiple different traditions (relatively) unchanged.
The question gets trickier when you are dealing with something like
Kali-santaarana or any of the other less well known Upanishads.
Theoretically, they should still be available via the oral tradition.
Can you locate even one sampradaaya that still passes them down in
the oral fashion? If so, can you locate another, different
sampradaaya that teaches the exact same Upanishad? If you can, you
probably have a genuine shruti, and the answer to your question is
what you hear from the authorities.

However, even being passed down in the oral tradition does not
preclude differences from one tradition to the text. You are no doubt
familiar with Shatapatha Braahmana, a bona fide shruti as far as
everyone is concerned. Yet it exists in Kaanva and Madhyandina
recensions. Similarly, the Yajur Veda exists in Krishna and Shukla
versions. Why? I do not know, but no one would deny these are
shrutis.

So, if you are looking for that "one," "authoritative," version of
Kali-santaarana Upanishad that is accepted by everyone, I think you
are going to run into the same kinds of problems. What criteria will
you use to judge which tradition has the correct version? For that
matter, why can there not be more than one? The answers to these
questions should be clear and beyond reasonable challenge, if you are
going to arbitrarily designate one version or the other as
the "correct" one.