This post marks the end of the ‘Advaita in the Vedas’ series. While the series could continue indefinitely and branch out to the other Vedas, as was initially intended, it would inevitably end up covering already explored ground rather than adding anything new in the context of Advaita.
The series was always meant to provide an overview of Advaita in the Vedas, rather than an in-depth examination. Also, there’s nothing in the Vedas which the Upanishads fail to make more succinct. This means, by finishing the series here, there’s nothing left out or which remains unsaid – it’s all in the Upanishads.
The Upanishads’ treatment of the Vedic mantras reveal their hidden or innermost teaching – a meaning of the word ‘upanishad’ itself,
For one who thus knows the “secret doctrine” (upanishad) of Brahman (Chandogya Upanishad 3.11.3).
They serve as a supplement to the Vedas, giving context and meaning which is harder to get from their mantras. This, more than anything, probably explains why they are not one of the favoured scriptures to study and have a reputation for being inaccessible or ‘esoteric’. Typically, a text doesn’t have to be cross-referenced with others to make sense of it. However, this is generally the case with the Vedas.
Showing the connection between the Vedas and Upanishads was a large part of the purpose of the series. To demonstrate that there are more than coincidental parallels, as well as the continuation of certain key ideas. To show, ultimately, through comparing their mantras, that there’s not a disconnect or conflict, as is sometimes believed, existing between the two.
In total, the series looked at eleven mantras from Rig Veda, with one post dedicated to the Vedic meaning of samudra. Here is a full breakdown of all the articles in the series:
Some of the above mantras are also quoted directly in the Upanishads, whose verses were referred to in the series to shine light on their meaning. These are:
The series started with the motivation to validate the Vedas philosophically and practically, and ends with the assurance that everything important contained within them is well accounted for by the the rest of Shruti scripture. Their terminology, ideas and teachings have been assimilated to the point of being beyond recognition as Vedic and the series attempted to shine light on some cases in the Upanishads which exemplify this.
Moving forwards, the focus will be turned towards unearthing the richness of Advaita in seemingly insignificant verses from the Upanishads and Bhagavad Gita. At times, the Vedas will be referenced to give missing context and a full picture. At others, for the Bhagavad Gita, it will include cross-referencing with the Upanishads themselves.
This concludes the ‘Advaita in the Vedas’ series. Thank you for reading.
Thank YOU for writing them, Lewis! I think many of us have regarded the Vedas (other than the Upanishads) as unapproachable – ancient and sacred material – which, though they might be the source of the teaching of Advaita, are best left to Indian academics.
Your series has gone a long way towards showing us that they do indeed contain material that contributes to a seeker’s understanding and, with the help of intelligent intepretation are worthy of our attention.
Your plans for future writing will be warmly anticipated!
Best wishes,
Dennis
Thank you so much, Dennis!