Chapter 2 Eight Upanishads-Introduction
A brief outlay of each Upanishad is presented for familiarization and to arouse curiosity. It is not necessary to know all the concepts at this stage.
2-1 Aitareya Upanishad It belongs to Rig Veda. There are three chapters. The first chapter has three sections, second and third chapters have one section each. A total of five sections. The Upanishad uses creation (shrIsti) and entry (anupravesha) methods (prakriyA) to convey the Vedantic teaching, namely, Brahman is the reality, jagat is mithyA, and jiva is not different from Brahman. Brahman is the cause and creation is the effect. Brahman exists independently and the world borrows its existence from Brahman. Therefore, Brahman is the reality and the world has relative reality and is mithyA. The world including jiva is made of five elements. A jiva can transact in the world if it has consciousness. Therefore, Brahman which is of the nature of consciousness enters jiva. The embodied Brahman is jivAtmA. However, the jiva forgets that his real nature is consciousness. This forgetfulness causes desire and suffering. It continues from one life to another until the jiva gains Self-knowledge. Self-knowledge enables the jiva to claim his freedom which he always has. The Upanishadic depiction of creation and entry may give an impression that Brahman fashions creation, etc, like a magician. However, the depiction is figurative. The mahAvAkya, aham Brahmasmi is from this Upanishad.
2-2 Isa Upanishad Yajur Veda has two divisions Krishna Yajur Veda and Shukla Yajur Veda. The Upanishad belongs to Shukla Yajur Veda. This Upanishad derives its title from the opening words Isa-vasya, i.e., “God-covered.” It is relatively small with eighteen mantras. The central message is that we cannot realize true happiness unless we consciously see all that are movable or immovable, good, or bad as manifestations of God. The peace chant itself is very profound. The invisible absolute is whole, the visible phenomenal world is whole; from the invisible whole comes forth the visible whole. Though the visible whole has come out from that invisible whole, yet the whole remains unaltered.
2-3 Katha Upanishad 1.1.1 to 1.1.29
It belongs to Krishna Yajur Veda. It is a dialogue between the Guru (Lord Yama) and the disciple (Nachiketa). There are two chapters and each chapter has three sections. The first section and seventeen verses of the second section of the first chapter give the background story. The actual teaching begins from the verse 18 of the second section of the first chapter. Vajasravasa is performing the vedic sacrifice to obtain material benefits, the goal being heaven. The final part of the Vedic sacrifice is dakshinA (gifts) given to the priests for services without the latter asking for it. It is an integral part of the sacrifice.
As the gifts are being given, Nachiketa, the son thinks that all rules should be observed strictly to get the benefits. As weak cows are being given as gifts, Nachiketa is worried that the father may not get the desired results of the sacrifice. He enquires from his father as to whom the father would give him (Nachiketa). The father is irritated by Nachiketa’s persistence and says that he would give the son to death. Nachiketa reflects that he does not deserve such treatment from his father and concludes that his father must have done so out of anger without thinking. In fact, the father is remorseful later. However, Nachiketa insists on honouring the father’s words and therefore travels to the world of death (yama-loka). On reaching there, he finds that Yama has gone out on his duties. He therefore waits for three days without food and water.
It is inauspicious if a Brahmin guest remains without food. On his return and knowing about Nachiketa, Yama approaches him with adoration and gives 3 boons to Nachiketa, one for each day of waiting. For the first boon, Nachiketa asks well-being of his father and that he should welcome Nachiketa when he returns to earth. Yama grants the boon. For the second boon, he asks for the knowledge of the fire ritual which leads to heaven. Yama teaches Nachiketa. Yama is impressed as Nachiketa recounts the details of the ritual and grants an additional boon that the fire ritual will be known as Nachiketa fire.
The Upanishad describes the benefits of fire ritual especially when performed with meditation (Upasana). The results produced by the rituals depend not only on the way the ritual is performed, but also on the general lifestyle of the person performing it. For a person of good character, it produces one type of result, and for others, different results. A person who has inner growth benefits the most. He has healthy relationships with mother, father, and teacher. A person who regularly studies scriptures, gives charity, and performs Nachiketa ritual meditating upon the most adorable virat devata (cosmic gross body), he attains Brahm-loka where peace and happiness are for a long period.
2-4 Kaivalya Upanishad It belongs to Atharv Veda. It is a short Upanishad of 25 mantras. It is a dialogue between Brahmaji, the Guru, and the sage Asavalayana, the disciple. The Upanishad is called Kaivalya because it reveals AtmA as Kevala meaning one without a second. It also means the identity of jivAtma and ParamAtmA.
2-5 Kena Upanishad It belongs to Sama Veda. It is a dialogue between an unknown teacher and an unknown student. It starts with the word Kena (by what). Though it is a small Upanishad with 35 mantras in four chapters, its teachings are profound. The student asks the teacher about the divine principle due to which different organs and the mind function. A reader familiar with Advaita Vedanta can guess the answer. The divine principle is consciousness. Though consciousness has of late become a popular topic of discussion, it is amazing that thousands of years ago it was of great interest in spiritual quest.
2-6 Mundaka Upanishad It belongs to Atharva Veda. It has 3 chapters. Each chapter called Mundaka has got 2 sections. Totally six sections containing 65 mantras. It is in the form of a dialogue between Saunaka, the disciple and Angira, the teacher. To arouse the interest of the hearers, the knowledge is extolled by showing that this knowledge, as a means for the highest human goal, was acquired with strenuous effort by great people. It was first imparted by Brahmaji and passed on through a lineage of teachers. He gave this to his son Atharva. The successive teachers are Angi, Satyavaha, and Angira.
The Upanishad distinguishes between ParA VidyA (superior knowledge) and AparA VidyA (inferior knowledge). The second chapter of Mundaka Upanishad has important Vedantic messages. The third chapter is a consolidating chapter. In its two sections in which four topics are discussed. 1. Nature (swarupa) of AtmA 2. Knowledge of AtmA 3. Benefits of Self-knowledge 4. Spiritual disciplines (sAdhanA) required to gain this knowledge, secondary and primary sAdhanAs. Karma yoga and UpAsanA yoga are secondary disciplines, and jnAna yoga consisting of sravana (listening to a teacher), manana (removal of doubts), and nidhidhyAsanA (meditation on teaching) are the primary sAdhanAs.
2-7 Prasna Upanishad 1.1 and 1.2 It belongs to Atharav Veda. It expands and explains the teaching of Mundaka. The two are complementary. In Mundaka Upanishad, the teaching is in two stages, namely, Apara Vidya and Para Vidya. In Mundaka, Karma Yoga is highlighted. In Prasna, Upasana is highlighted. Thereafter it talks about Brahma-Vidya in the later portion.
It is known as Prasna Upanishad because six disciples approach a Guru with proper attitude and manner and they ask questions one at a time. Each student has two names, one is original and, other is based on parents or the place he comes from. They have properly studied the Vedas and have already gone through the religious part of life. They have acquired the requisite qualifications and know the lower nature of God and are interested in the higher nature of God. The Upanishad mentions a common practice where the Guru tests if the disciple is qualified to get knowledge. Guru asks the prospective disciple to come after some time. If the disciple is serious, he will return each time he is asked to come after some time. In Prasna Upanishad, the Guru does not want the disciple to come after some time. Instead, they are admitted to Gurukul for familiarization with Gurukul’s life and the Guru says that after one year he will take their questions. If he knows, he will answer them. There is uncertainty but a serious disciple will accept it.
2-8 Taittiriya Upanishad It belongs to Yajur Veda and has three chapters, Siksha Valli, Brahmananda Valli, and Bhrigu Valli. Valli means chapter. There are two stories for the name of the Upanishad. The first story is that its name is derived from the sage who composed it. The second story is mythological. Vaisampayana rishi, a Yajur Veda Acharya, has a great disciple called Yajaavalkya who is brilliant compared to other students. On one occasion, he misbehaves arrogantly with another student. Vaisampayana comes to know of this and punishes him by asking him to return all that he has been taught. Yajnavalkya vomits the food along with all his Vedic knowledge. He loses assimilated knowledge. Symbolically, the teaching is in a digestible form. The other disciples recognize this to be the ideal time to get those teachings, but they cannot consume it in the human form and they transform into tittiri birds (partridges), which, although physically small, are voracious. They get the knowledge by consuming the vomit. The symbolic meaning is that a class consists of both brilliant and dull students. Sometime, the teacher asks the brilliant student to teach the co-students. Siksha Valli, the first chapter focuses on various meditations. Brahmananda Valli, the second chapter has Vedantic teaching and is the most important chapter. Bhrigu Valli, the third chapter is a dialogue between Bhrigu and his father Varun. The Upanishad is in a prose form, divided into paragraphs instead of verses. A paragraph is known as Anuvaka.
2-9 Peace Invocation (Shanti-Path)
Each Upanishad begins with a peace invocation of the Veda to which it belongs. The vedic tradition holds that the future, spiritual or material, is determined by two factors. One factor is the effort and the second factor is invisible which is the baggage of our past actions. The peace invocation is meant to dilute the negative effects, if any, of the invisible factor so that the spiritual journey is obstacle-free. Some peace invocations are meant for spiritual seekers and some are general which can be used by spiritual seekers as well as material people.
2-9-1 Aitareya Upanishad Om! May my speech be in accord with the mind; may my mind be based on speech. 0, Self-effulgent One, reveal Thyself to me. May both speech and mind be the carriers of the Veda to me. May not all that I have heard depart from me. I shall remove the difference of day and night through this study. I shall utter truth. May the Lord protect me and the teacher.
2-9-2 Isa Upanishad The invisible Absolute is Whole, the visible phenomenal world is whole; from the Invisible Whole comes forth the visible whole. Though the visible whole has come out from that Invisible Whole, yet the Whole remains unaltered.
2-9-3 Katha Upanishad
The same peace invocation is in the beginning and at the end, i.e., in the mantra 2.3.19.
May He protect both the teacher and the taught by revealing knowledge. May He protect us by vouchsafing the results of knowledge. May we both attain vigour together. Let what we study be invigorating. May we not cavil at each other. Om! Peace! Peace! Peace!
2-9-4 Kena Upanishad May my limbs, speech, vital force, eyes, ears, and all the organs become well developed. Everything is the Brahman revealed in the Upanishads. May I not deny Brahman; may Brahman not deny me. May all the virtues that are taught in the Upanishads repose in me who am engaged in the pursuit of the Self. Om! Peace! Peace! Peace!
2-9-5 Mundaka, Prasna, and Kaivalya Upanishads Om! O gods, may we hear auspicious words with the ears; while engaged in sacrifices, may we see auspicious things with the eyes; while praising the gods with steady limbs, may we enjoy a life that is beneficial to the gods. May Indra of ancient fame be auspicious to us; may the all-knowing Pusa, the god of earth, be propitious to us; may Garuda, the destroyer of evil, be well disposed towards us; may Brhaspati ensure our welfare. Om! Peace! Peace! Peace!
2-9-6 Taittiriya Upanishad: Siksha-Valli Anuvaka 1 May Mitra, Varuna, Aryama, Indra, Brihaspati and Vishnu of long strides be sources of auspiciousness to me. Prostrations to Hiranyagarbha and VAyu. O, VAyu, you alone are the perceptible Brahman. You are the right understanding and truthfulness. May He protect me. May He protect the teacher. Om! Peace! Peace! Peace!
2-9-7 Taittiriya Upanishad: Brahmananda Valli and Bhrigu Valli Same as in Katha Upanishad at 2-9-3 above.
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