Editing Upanishads (section)

== Notes ==
{{reflist|group=note|35em|refs=
<!-- A -->
<!-- Advaita_monism
{{refn|group=note|name=Advaita_monism|Advaita Vedanta as monism or nondualism:
* {{harvnb|Cornille|1992|p=12}}''Advaita Vedanta'', summarized by Shankara (788–820), advances a non-dualistic (''a-dvaita'') interpretation of the Upanishads."
* {{harvnb|Phillips|1995|p=10}} "These Upanishadic ideas are developed into Advaita monism. Brahman's unity comes to be taken to mean that appearances of individualities.}} -->
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<!-- "Central concepts" -->
{{refn|group=note|name="Central concepts"|Central concepts:<br>
* {{harvtxt|Doniger|1990|p=2-3: "The Upanishads supply the basis of later Hindu philosophy; they are widely known and quoted by most well-educated Hindus, and their central ideas have also become a part of the spiritual arsenal of rank-and-file Hindus."
* {{harvtxt|Dissanayake|1993|p=39}}: "The Upanishads form the foundations of Hindu philosophical thought";
* Patrick Olivelle (2014), ''The Early Upanisads'', Oxford University Press, {{ISBN|978-0195352429}}, page 3: "Even though theoretically the whole of vedic corpus is accepted as revealed truth [shruti], in reality it is the Upanishads that have continued to influence the life and thought of the various religious traditions that we have come to call Hindu. Upanishads are the scriptures par excellence of Hinduism";
* Michael McDowell and Nathan Brown (2009), World Religions, Penguin, {{ISBN|978-1592578467}}, pages 208-210.
These new concepts and practices include rebirth, samsara, karma, meditation, renunciation and moksha.{{harv|Olivelle|1998|pp=xx-xxiv}} The Upanishadic, Buddhist and Jain renunciation traditions form parallel traditions, which share some common concepts and interests. While [[Kuru Kingdom|Kuru]]-[[Panchala]], at the central Ganges Plain, formed the center of the early Upanishadic tradition, [[Kosala]]-[[Magadha (Mahajanapada)|Magadha]] at the central Ganges Plain formed the center of the other [[shramanic]] traditions.{{harv|Samuel|2010}}}}}}
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{{refn|group=note|name=Collins|{{harvnb|Collins|2000|p=195}}: "The breakdown of the Vedic cults is more obscured by retrospective ideology than any other period in Indian history. It is commonly assumed that the dominant philosophy now became an idealist monism, the identification of atman (self) and Brahman (Spirit), and that this mysticism was believed to provide a way to transcend rebirths on the wheel of karma. This is far from an accurate picture of what we read in the Upanishads. It has become traditional to view the Upanishads through the lens of Shankara's Advaita interpretation. This imposes the philosophical revolution of about 700 C.E. upon a very different situation 1,000 to 1,500 years earlier. Shankara picked out monist and idealist themes from a much wider philosophical lineup."}}
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<-- scholarsatman3 -->
{{refn|group=note|name=scholarsatman3|Atman:<br>
* [https://web.archive.org/web/20141230210157/http://www.oxforddictionaries.com/us/definition/american_english/atman Atman], Oxford Dictionaries, Oxford University Press (2012): "1. real self of the individual; 2. a person's soul";
* John Bowker (2000), The Concise Oxford Dictionary of World Religions, Oxford University Press, {{ISBN|978-0192800947}}, See entry for Atman;
* WJ Johnson (2009), A Dictionary of Hinduism, Oxford University Press, {{ISBN|978-0198610250}}, See entry for Atman (self);
* Richard King (1995), Early Advaita Vedanta and Buddhism, State University of New York Press, {{ISBN|978-0791425138}}, page 64 "Atman as the innermost essence or soul of man, and Brahman as the innermost essence and support of the universe. (...) Thus we can see in the Upanishads, a tendency towards a convergence of microcosm and macrocosm, culminating in the equating of Atman with Brahman".
* Chad Meister (2010), The Oxford Handbook of Religious Diversity, Oxford University Press, {{ISBN|978-0195340136}}, page 63: "Even though Buddhism explicitly rejected the Hindu ideas of Atman ("soul") and Brahman, Hinduism treats Sakyamuni Buddha as one of the ten avatars of Vishnu."
*David Lorenzen (2004), The Hindu World (Editors: Sushil Mittal and Gene Thursby), Routledge, {{ISBN|0-415215277}}, pages 208-209: "Advaita and nirguni movements, on the other hand, stress an interior mysticism in which the devotee seeks to discover the identity of individual soul (atman) with the universal ground of being (brahman) or to find god within himself".}}
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