Dr.Bausch.<div><br></div><div>It was very illuminating to read your explanation of the journey of Vedas to the Upanishads.</div><div>For an individual seeker of truth, the moment he realises his identity with the unmanifested part of himself&nbsp; he is not only free from punarmrittyu ( as stated by you) ,but also free from punarjama ( Rebirth,) as well.</div><div><br></div><div>Regards</div><div>Alakendu Das</div><div><br>Sent from RediffmailNG on Android<br><br><br><br><br>From: Lauren Bausch &lt;lauren.bausch@drbu.edu&gt;<br>Sent: Fri, 2 Jul 2021 23:50:37 GMT+0530<br>To: Harsha Dehejia &lt;harshadehejia@hotmail.com&gt;<br>Subject: Re: [INDOLOGY] From Vedas to the Upanishads<br><br><div dir="ltr">Dear Harsha,<div><br></div><div>The Brāhmaṇa texts describe the primordial being, often Prajāpati, as working hard to create a mechanism by which he could enjoy relative experience. The humans he created had confidence that life in this sphere of experience could be enjoyed while at the same time reintegrating that part of their self that was unmanifest. There are indications that living&nbsp;a hundred years on earth was desirable, after which those who directly knew their ultimate identity with the unmanifest part of themselves would not suffer <i>punarmṛtyu</i>. The situation seems to have shifted, however, because the two path theory--already present in late Brāhmaṇas--and rebirth signal that some sacrificers were no longer successful in knowing themselves by the time of the Upaniṣads. This prompted another approach to enjoyment and religious practice.&nbsp;</div><div><br></div><div>I will give a talk that somewhat touches on this question in the upcoming Decolonizing Travel(ing) Theory conference (July 15-17), which may be of interest to you&nbsp;and others on this list:&nbsp;<a href="https://sites.google.com/view/traveltheory/homecfp?authuser=0 UGwBeVJgVj8AJg==" target="_blank" rel="external">https://sites.google.com/view/traveltheory/homecfp?authuser=0</a></div><div><br></div><div><div><div dir="ltr" data-smartmail="gmail_signature"><div dir="ltr"><div><div dir="ltr">maitrīcittā,<br>Lauren<br><br>Lauren Bausch<br>Assistant Professor<br>Dharma Realm Buddhist University</div><div dir="ltr"><br></div><div>"Concepts are really monsters that are reborn from their fragments." --Deleuze and Guattari, <i>What is Philosophy, </i>p. 140.</div></div></div></div></div><br></div></div><br><div><div dir="ltr">On Fri, Jul 2, 2021 at 5:01 AM Harsha Dehejia via INDOLOGY &lt;indology@list.indology.info&gt; wrote:<br></div><blockquote style="margin:0px 0px 0px 0.8ex;border-left:1px solid rgb(204,204,204);padding-left:1ex">




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Friends:</div>
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I have often wondered what caused the shift from the beauty seeking Vedic kavis to the inward looking Upanishadic rishis?</div>
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Why was there a denial of the bonafides of sensuality in the Upanishads?</div>
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<span style="color:rgb(0,0,0);font-family:Calibri,Helvetica,sans-serif;font-size:12pt">Kind regards,</span><br>
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Harsha</div>
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Prof. Harsha V. Dehejia</div>
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Ottawa, ON.,Canada</div>
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