UPANISHADS

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