The term "upa (near) -ni (down) -shada (sit)" means "to sit by the side".
The knowledge that was imparted by the teacher by keeping the student Closely by his side,
is dealt with in the Upanishads. This implies that the subject
that is taught is of the nature of a secret personal advice that could be
imparted only to the "eligible" (adhikaari), who is conditioned to absorb
the teaching! It also means, "that knowledge that makes one reach near Brahman"
similar to the term "upanayana" (leading to the Paramaatman). The upanishads
give the spiritual vision and philosophical arguments and contain the ultimate
message and purpose of the Vedas. They are known as "vedanta". The term
"anta" means "end". Upanishads are the "end" of the Vedas in two senses:
1. Physical location of the Upanishads in the scriptures - first Samhita,
then Braahmana, followed by Aaranyaka, at the concluding portion of which is
the upanishads;
2. The ultimate goal or aim of the Vedas is contained in the Upanishads
beyond which there is nothing more to go further!
Upanishads expound the direct method of realization through jnaana maarga
(the path of knowledge), the abhedha (non-duality) of the Supreme Being and
the Jiva. Even though Upanishads contain information about rituals (yajnas),
worship of deities etc., the focus is on the philosophical analysis and deals
with a state of free mind with all its attachments (bondage) removed.
The karma kaanda portion of the scriptures conditions the mind to develop an
internal discipline at the summit of which experience, analysis of the
non-duality of the Jiva (soul) and Brahman becomes clearer! At this stage
(of removal from all physical bondage), one gets initiated to the "mahaa vaakhyas"
(the great sayings)! lf one meditates intensely on these, scholars say, that the
non-duality could be actually experienced.
Four mahaa vaakhyas are considered
most important and are contained in four upanishads. They are:
1. prajnaanam brahma - the actual experience alone is Brahman - Aitereya Upanishad : Rig Veda.
2. aham brhamaasmi - I am Brahman - Brihadaaranyaka Upanishad: Sukla Yajur Veda.
The fourth chapter of Taittiriya Upanishad of Krishna Yajur Veda has a slightly different
mahaa vaakya - ahamasmi brahmaahamasmi
3. tat tvam asi - that you are - Chaandogya Upanishad: Saama Veda.
4. ayamaatmaa brahma - the Atman (soul) is Brahman - Maandukya Upanishad : Atharva Veda.
As one would understand, these are instructions which can be given only to
a spiritual aspirant who is highly qualified (adhikaari ) to receive them,
and so are treated like a rahasya (secret) !
There are several upanishads (over two hundreds!) and Sri Adi Sankara chose
to write commentaries (bhaashya) upon ten of them known as dasopanishads.
Sri Ramanuja and Sri Madhva also wrote commentaries on the same ten upanishads.
Whereas Adi Sankara highlighted the non-dual (advaita) philosophy propounded
in them Sri Ramanuja emphasized visishta-advaita (qualified non-dual) and
Sri Madhva, the dvaita (dual) philosophies.
The ten upanishads are given in the sloka:
Isha Kena KaTha Prashna muNDa mANDUkya taittirI .
aitareyaMcha chhaandogyaM BR^ihadaaraNyaka dashaa ..
They are Isha, Kena, Katha, Prashna, Munda, Mandukya, TaittirIya, Aitareya,
Chandogya, Brihadaranyaka Upanishads. Adi Sankara's commentary is written
in the same order as above.
Be Blissful.
S.SEKAR
Contact: sekrajc@yahoo.com
Date: 04-01-2024
