UPANISHAD RATN_AVALI - 1

Kalanidhi Satyanarayana Murthy

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Om Sri Venkateswaraya Namaha

I. INTRODUCTION

1. HINDUISM

The Hindu diaspora is now worldwide. The youth amongthem are displaying outstanding capabilities in science,technology, business administration, medicine and research inevery field. They are now brand ambassadors of India. In spite ofliving in a totally different cultural milieu, they are preserving theiridentity. They have not snapped their religious and culturalmoorings. They have constructed a number of magnificenttemples worldwide where religious and cultural service is goingon in the same traditional manner as in India. On top of all this,they are preserving family values. But tragically if anybody inthose countries asks an Indian boy or girl, what are the basic tenetsof Hinduism, they draw a blank. Still worse and worrying is thatthe educated Hindu youth in India also display the same ignoranceabout our philosophy and religion, firstly because it does not formpart of our educational curriculum and secondly because of theinvasion of Western culture which has been gradually distancingour youth from their rich cultural heritage and philosophy. Fromwhat was once a spiritually oriented life style the youth are nowlured into a path of sensuality. Honestly speaking, they are notto blame for this saddening scenario.

The literature on Hindu philosophy is so vast that even amoderate scholar cannot easily wade through it. At some placesit is abstruse and unintelligible to the ordinary reader. Whileworking in demanding jobs, the time, energy and patience at theirdisposal, to learn Sanskrit language and read and understand theiresoteric but rich and ennobling literature is too little. Further,the grip of religion on the Hindu youth is not as strong as in other

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II. THE UPANISHADS – THEIR CONTENTS AND MESSAGE

1. INTRODUCTION

The first two parts of the Vedas that is, the Samhita (Hymnsin praise of Vedic Gods) and Brahmanas (ritualistic details) arecalled the Karma Kanda (the section dealing with the rituals) andthe rest of the two parts, that is, the Aranyakas (forest books)and Upanishads are called the Jnana Kanda (the section dealingwith knowledge). Since the Upanishads are the concluding partof the Vedas, they are also called Vedanta, which also means theessence of Vedas. This arrangement led to the conclusion that inthe evolutionary process of Indian philosophical thought, thefocus gradually shifted from the ritualistic religion to spiritualismthat is, from the external to the internal. But that should not beunderstood to mean (as some people thought) that theUpanishads rebelled against the rituals. It is a fact that theUpanishads showed a path to self-realization by acquiringknowledge of the Brahman or the ultimate reality, but theycertainly did not decry or reject the rituals. They only made itclear that the merit acquired through the rituals confers onlyephemeral enjoyment but does not lead to eternal bliss whichcan be secured only through the knowledge of the self.

The rationalists however, argue that animal sacrifice, thesupremacy of Brahmins and heavy expenditure, which mark theyagnas, seriously dented the productive forces, with the resultthat the focus turned from the ritualistic religion to an insightfullife. But this view does not reflect the ground reality. The periodof Upanishads was followed by the period of Puranas. In thislater period the Kings and the Brahmins freely performed thetype of yagnas, which each of them can perform according to thesastras. In this regard Dr. Radhakrishnan wrote:

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IV. KENOPANISHAD

Om apyayantu mamangani, vakpranaschakhusuhushotramadho balamindriyanicha sarvani| sarvambrahmaupanishadam ma aham bramanirakuryam mama brahmanirakarot anirakaranamastu anirakaranamestu| tadatmani nirateya upavishatsu dharmaste mayi santu te mayi santu ||

“ May my organs of perception and organs of action behealthy and strong. Everything is the Brahman spoken of by theUpanishads; so I shall have abiding faith in Him. May He not rejectme. May He not reject me. May He not reject me. May I beendowed with all the righteous qualities spoken of by theUpanishads.

Om Shanti! Shanti! Shanti!

Man only is capable of attaining deliverance. IndianPhilosophy maintains that soul pervades both in the gross andthe subtle – the moving and the unmoving. If this is so, thequestion arises as to why liberation is possible only to humanbeings but not to others. The answer is rather simple – humanbeing alone has a mind, intellect and ego, that is, awareness ofhis own immense potentialities. Though the animals too have amind, it is not adequately evolved to the level of a human mind.Only a combined psychic and physical endeavor is capable ofsearching for Truth. A Strong body alone is not equal to the task.An unshakable faith that there is an immanent and transcendentpower that is directing this Universe combined with the grace ofGod are both essential. But one can earn the grace of God onlywith a righteous behavior. That is why this Upanishad begins witha prayer to the Almighty to grant all these auspicious qualitiesand also for His grace.

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FIRST CHAPTER - FIRST PART

1. INTRODUCTION

For a fruitful and meaningful study, natural calamities causedby celestial forces, (adhi daivika), terrestrial disturbances (adhibhautika) and a disturbed mind (adhyatmika) are not conducive.These three types of impediments arise from unknown sources,known sources or may arise within ourselves. Gods alone canprevent them from happening and provide us with a congenialatmosphere for a serious study. So the Indian tradition is to beginthe study with a peace invocation.

About the naming of this Upanishad, there are severaltheories current. Some say that lusty hair stands for egoism andattachment and so signifying that knowledge of the Brahman canbe imparted only to those renunciates who shed their egoismand attachment by tonsuring their head (siromundanam), thisUpanishad is named as ‘Mundakopanishad’. Some others say thatas the razor shaves away the hair and lays bear the real nature ofthe head, so too this Upanishad wipes out all ignorance byimparting Brahma vidya and therefore, it is so named. Still someothers say that as the last mantra of this Upanishad ordains thatit can be taught only to a person who gets his head tonsured andwho observes a penance called sirovrata, it is so named.

This Upanishad is in three chapters (mundakas). Each chapteris divided into two parts. It has sixty-four mantras in total.

It belongs to Atharvana Veda. It teaches Brahma vidya,knowledge of the Brahman or the Ultimate Reality. Brahma, thecreator and sustainer of this Universe, imparted this knowledgeto his son Atharva in the first instance. Atharva in his turn toAngirasa and Angirasa to Satyavaha belonging to Bharadwajalineage passed on this knowledge. The first two mantras of this

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SECOND CHAPTER- FIRST PART

15. TRUTH OF TRUTHS

In the first chapter the terms ‘aparavidya’ and ‘paravidya’have been defined and then the characteristics of ‘aparavidya’have been elucidated in detail. Scholarship in the philosophicaltreatses throwing light on the nature of Brahman is aparavidya(lesser knowledge). So also the fruits of rituals prescribed by Vedasalso are aparavidya. Why? The enjoyment is fleeting. Yet it istrue. Why? So long as we enjoy the fruits of our actions, howevershort lived it might be, the enjoyment is felt and so it is true. Butit is not Truth of Truths – not at all the Ultimate Reality, which iseternal. The knowledge we acquire about the Eternal Truththrough a study of philosophical literature is an indirectknowledge. Direct knowledge is liberation itself. In this chapterthe focus is on how to achieve it.

When you light the fire and fan it to blaze forth, sparks goup. Is there any difference between the fire and sparks? Theytoo emit light. If one of them lands on your hand it burns yourhand. So the spark has light and heat, and the capacity to burnwhich are the characteristics of fire. The fire and the sparks arequalitatively one and the same. The Brahman is like the bonfireand the individual Self is like the spark. So the Brahman and theSelf within are one, because of their sameness - both are nothingbut pure consciousness. So long as the Self makes the body Hisabode, due to avidya, ignorance It feels that It is separate fromthe Brahman. There is space in the pot (ghatakasa) and outsidetoo there is space (mahakasa - cosmic space). When the potbreaks, then both become one. So too the Self is pureconsciousness even when enveloped by the body. To experiencethis Self is liberation as It is as much sentient as the Brahman is.The direct knowledge gained by experiencing the Self within is

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THIRD CHAPTER – SECOND PART

33. AN IDEAL GURU

Brahman is the source for this phenomenal world. Its self-luminous character was already explained. That can be perceivedonly by a realized soul. Those who seek deliverance, approachsuch a preceptor, serve him obediently and with his guidance andgrace attain the desired goal. The underlying idea is that onlywho has become one with the Brahman (atmajnani), alone is anaccomplished Guru.

And then what are the qualities of an ideal seeker after Truth?He should be a person who has conquered the desires. He shouldhave set his goal on the Atman and turned his attention singularlyon it. These two are essential. A person who has desires is calleda seeker of anything other than the Atman (anatmakama). Sucha person acts in this world to satisfy his desires. Rebirth is acertainty to experience the fruits of these karmas. So the mostserious impediment to liberation are the desires. The real knowerof the self is one who has banished all desires from his mind. Heis called atmakama, a person whose only desire is to know theSelf. One who has shed all desires attains liberation in this lifeonly. He is called jivanmukta, one who is liberated even whenalive. Though he is in the body, as the desires are annihilated, heis freed of rebirth. So what is fundamental for a seeker afterTruth is the conquering of desires.

We have already learnt in the beginning itself that even anerudite scholarship in Vedas and other scriptural literature is onlyapara vidya (lesser knowledge) and experiential knowledge aloneis para vidya. Consistent with that stand, here also it is emphasizedthat mastering the Vedas and other sastras (scriptural literature)does not lead to a knowledge of the Self and that it is possible

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VI. CHANDOGYA UPANISHAD

Om apyayantu mamangani, vakpranaschakhusuhushotramadho balamindriyanicha sarvani| sarvambrahmaupanishadam ma aham bramanirakuryam mama brahmanirakarot anirakaranamastu anirakaranamestu| tadatmani nirateya upavishatsu dharmaste mayi santu te mayi santu ||

May my organs of perception and organs of action be healthyand strong! May I have unflinching faith and devotion to God!May God bless me! May I lead a life of righteousness as ordainedby Vedas!

Om Shanti! Shanti! Shantihi!

1. INTRODUCTION

While Brihadaranyaka Upanishad is the longest of allUpanishads, the next in size, magnificence and thought contentis Chandogya Upanishad. These two Upanishads are reputed fortheir profundity of thought and also for some delightful stories,with an inner meaning of philosophical importance. ChandogyaUpanishad is at the end of Sama Veda and consists of eightchapters. The first five chapters deal with various upasanas,meditative practices.

The first chapter deals with pranavopasana, meditation on‘Om’, the universally accepted symbol of Hinduism. The secondchapter explains what is known as ‘saamopasana’ prescribed inSama Veda like Gayatri, Radhantata etc. The third chapterdescribes meditation on Sun God in a beautiful manner. As Aditya,Sun God has been compared with madhu or honey, a meditationon him is known as ‘madhu-vidya’. Sandilya-vidya, meditation onthe Self is also dwelt on in this chapter. The fourth chapter deals

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FIRST CHAPTER – FIRST SECTION

1. INTRODUCTION

The authorship of Aitereya Aranyaka is attributed to sageMahipala. His father was a Brahmin. Mother was Itara meaning‘other caste’; His Holiness Swami Chinmayananda felt that shebelonged to potter community. The story goes that Mahipalaattempted to sit on his father’s lap when the latter was performinga sacrificial rite. To this his other Brahmin wives objected.Obviously the reason was that Mahipala’s mother was not aBrahmin. She saw how her son was humiliated. Seriouslyanguished and full of compassion for her son she prayed herpersonal diety Goddess Earth, Bhudevi, who appeared before herand blessed Mahipala with the knowledge of the Self -Brahmagnana. That Mahipala who was born to Itara becameknown as Aitareya in course of time. As he authored the AitareyaAranyaka it is widely known as Aitareya Aranyaka.

The calumny that Brahmins authored the Vedas and so theymoulded them to serve their personal interests has no basis. Inthe Upanishads we come across several pupil who are notBrahmins. Whoever journeys in the life seeking the UltimateReality -Brahman - is a Brahmin but not by birth, says Mahabharataunequivocally. True by the time the British arrived in India, therewas caste system. But the beauty was each one carried on thevocation of his caste and no caste survived without thecooperation of the other. This promoted interdependence, mutualrespect, harmony and what is more, perfection in village crafts,arts, skills and avocations. Unemployment, starvation and suicideswere unknown. The caste system is an Indian genius which playeda positive constructive role; casteism is a post-independencemalaise that is eating at the vitals of our society. For the uniformdevelopment of all castes and communities several schemes were

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“Brahmavidapnoti Param”

BRIHADARANYAKA UPANISHAD

Om poornamadaha poornamidam poornatpoorna mudachyate||Poornasya poornamaadaaya poornameva vasishyate||

Om shanti! Shanti! shantihi

The Brahman is full, the Universe is full,

the Universe has emanated from that fullness

and when the full is excluded from the full

what remains indeed in also full

Om Shanti Shanti Shantihi

1. INTRODUCTION

In the Vedanta literature the Brihadaranyaka Upanishadenjoys an unrivalled reputation and importance. The word ‘brihat’means voluminous in size. The word ‘aranyaka’ signifies that itbelongs to the third part of Veda known as ‘aranyaka’ the forestbook. ‘Upanishad’ means the knowledge of the Self to be acquiredonly through the teachings of a preceptor, guru. But contextuallythe word ‘brihat’ should not be assigned its mere literal meaningof being voluminous; it means that it is not only large in size, butalso lofty in its exposition of Truth, the subject it dealt with andalso the magnificent manner and detail in which it is done. In allrespects this Upanishad shines as the crest jewel of upanishadicliterature.

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The knowledge of the Self, Brahman is central to theUpanishadic literature. ‘parak prakriti’ means external nature andthe knowledge pertaining to this is ‘apara vidya’ lesser knowledge.‘Pratyak prakriti’ means inner Self and the knowledge whichexplains this is ‘para vidya’ higher knowledge. A combination ofboth these aspects of knowledge is Brahma Vidya. This is becausethe Brahman inheres in the phenomenal universe also. That iswhy one should not entertain an assumption that apara vidya isnot part of Brahma Vidya.

In Srimad Bhagavata there is a verse (8.3.4) which states thatIswara with his maya, that is vikhepa shakti (power ofmanifestation) sometimes projects this universe and again Hehimself withdraws it at His will. He is the witness and cause forboth. And He is present in the manifested universe andunmanifested pure consciousness. Like a turtle projects andwithdraws its limbs into its shell, so too the Brahman projectsthis universe and withdraws it at will. When we refer to creation,it is only with reference to an empirical reality before us, but thereally real is Brahman Himself.

As the spider weaves a web with the thread produced by itand lives in it, so too God created this universe and inheres it.The shanti mantra - peace invocation echoes this truth.

As Brahman is all pervasive it is infinite. When He manifests,His infinity remains in tact. Both in its manifested andunmanifested states it is infinite. The phenomenal universe whichemanated from it is verily one with it but not separate. What isemphasized in the peace chanting is one of the essentialcharacteristics, infinity of Brahman.

Brihadaranyaka Upanishad is at the end of SatapathaBrahmana of Shukla Yajurveda. This Upanishad is now widelydisseminated in two recensions known as Kanva andMadhyandina. Shankara commented on the Kanva recension. Ithas six chapters; the first two chapters are known as Madhukanda.In these two chapters rituals and the benefits they confer are

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SVETASVATARA UPANISHAD

FIRST CHAPTER

1. INTRODUCTION

Om sahanavavatu, sahanav bhunaktu;saha viryam karavavahaitejaswi nav adhitamastu,

ma vidvisavahai||

Om Shanti! Shanti! Shantihi!

May He protect us both - the teacher and the taught! Maywe both enjoy the fruits of our learning! May we both worktogether with vigour in our quest for knowledge! May our studyenlighten us! May we not hate each other!

Om Shanti! Shanti! Shantihi!!

This Upanishad belongs to Krishna Yajurveda. Some say thatas sage Svetaswatara propagated it, it is named after him, whilesome other scholars give a literal meaning, so to say that thewords, ‘asvatara + sveta’ suggerst purifying the sense organs,which gravitate towards sensual pleasures. Sense organs are likesprightly horses ‘asvatara’ and they have to be controlled andpurified. The word ‘sveta’, white suggests purity. They maintainthat as this upanishad’s central theme is cultivating self-control,it acquired that name.

This Upanishad is not among the ten cardinal Upanishadscommented upon by Adi Shankara. An opinion is current that itis not so ancient in age as the Upanishads commented upon byAdi Shankara and that it belonged to a much later period. Yetthere is a commentary on this Upanishad attributed to Shankara

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but those scholars who closely examined the style and approachin the commentary, hold the view that it is not Adi Shankara’scommentary that and some latter Shankaracharya who adoredthe peetha (chair) wrote the commentary. However thiscommentary is now widely followed.

This Upanishad does not unequivocally support any singlesystem of philosophy. There are hymns in this Upanishad whichsupport the paths of jnana (knowledge), bhakti (devotion),systems of philosophy like advaita (non-dualism), visistadwaita(qualified monism), samkhya, yoga etc. So the exponents of anyone of these systems of philosophy frequently make selective useof the hymns in this Upanishad to buttress their point of view.The approach of this Upanishad seems to be to harmonize thedivergent philosophical and metaphysical thought currents of theday.

This Upanishad liberally borrowed hymns from Vedas,Kathopanishad and Mundakopanishad. Shankara relied on thehymns of this Upanishad in his commentary on Brahmasutras.Which is why, though this Upanishad is not among the Upanishadsexpounded by Shankara, it occupies a prominent place amongthe Upanishadic literature and is widely read. It contains 113hymns, divided into six chapters.

2. ASSEMBLY OF SCHOLARS

Unlike the other Upanishads this Upanishad is not in the formof a dialogue between the preceptor and the disciples. At onetime some scholars, who are ardent seekers after Truth assembledat one place and started deliberating, which gave rise to certainfundamental questions. Is Brahman the cause of this world ofmyriad names and forms? From where did life emerge? By whosesupport they sustain? What is the goal? Under whose controlwe who are subject to the dualities like pleasure and pain, lifeand death are living?

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