Upanishad
In
the Upanishads we can study the graceful conflict of thought with thought, the
emergence of more satisfactory thought and the rejection of inadequate ideas.
Hypotheses were advanced and rejected on the touchstone of experience and not at
the dictate of a creed. Thus thought forged ahead to unravel the mystery of the
world in which we live. Let's have a quick look at the 13 principal Upanishads:
Chandogya
Upanishad
The Chandogya Upanishad is the Upanishad that belongs to the followers of the
Sama Veda. It is actually the last eight chapters of the ten-chapter
Chandogya Brahmana, and it emphasizes the importance of chanting the sacred
Aum, and recommends a religious life, which
constitutes sacrifice, austerity, charity, and the study of the Vedas, while
living in the house of a guru. This Upanishad contains the doctrine of
reincarnation as an ethical consequence of
karma. It also lists and explains the value of human
attributes like speech, will, thought,
meditation, understanding, strength memory and hope.
Kena
Upanishad
The Kena Upanishad derives its name from the word "Kena", meaning "by whom". It
has four sections, the first two in verse and the other two in prose. The
metrical portion deals with the Supreme Unqualified Brahman, the absolute
principle underlying the world of phenomenon, and the prose part deals with the
Supreme as God, "Isvara". The Kena Upanishad concludes, as Sandersen Beck puts
it, that austerity, restraint, and work are the foundation of the mystical
doctrine; the Vedas are its limbs, and truth is its home. The one who knows it
strikes off evil and becomes established in the most excellent, infinite,
heavenly world.
Aitareya
Upanishad
The Aitareya Upanishad belongs to the Rig Veda. It is the purpose of this
Upanishad to lead the mind of the sacrificer away from the outer ceremonial to
its inner meaning. It deals with the genesis of the universe and the creation of
life, the senses, the organs and the organisms. It also tries to delve into the
identity of the intelligence that allows us to see, speak, smell, hear and know.
Kaushitaki
Upanishad
The Kaushitaki Upanishad explores the question whether there is an end to the
cycle of
reincarnation, and upholds the supremacy of the soul
("atman"), which is ultimately responsible for everything it experiences.
Katha
Upanishad
Katha Upanishad, which belongs to the Yajur Veda, consists of two chapters, each
of which has three sections. It employs an ancient story from the Rig Veda about
a father who gives his son to death (Yama), while bringing out some of the
highest teachings of mystical spirituality. There are some passages common to
the Gita and Katha Upanishad. Psychology is explained
here by using the analogy of a chariot. The soul is the lord of the chariot,
which is the body; the intuition is the chariot-driver, the mind the reins, the
senses the horses, and the objects of the senses the paths. Those whose minds
are undisciplined never reach their goal, and go on to reincarnate. The wise and
the disciplined, it says, obtain their goal and are freed from the cycle of
rebirth.
Mundaka
Upanishad
The Mundaka Upanishad belongs to the Atharva Veda and has three chapters, each
of which has two sections. The name is derived from the root "mund" (to shave)
as he that comprehends the teaching of the Upanishad is shaved or liberated from
error and ignorance. The Upanishad clearly states the distinction between the
higher knowledge of the Supreme Brahman and the lower knowledge of the empirical
world — the six "Vedangas" of phonetics, ritual, grammar, definition, metrics,
and astrology. It is by this higher wisdom and not by sacrifices or worship,
which are here considered "unsafe boats", that one can reach the Brahman. Like
the Katha, the Mundaka Upanishad warns against "the ignorance of thinking
oneself learned and going around deluded like the blind leading the blind". Only
an ascetic ("sanyasi") who has given up everything can obtain the highest
knowledge.
Taittiriya
Upanishad
The Taittiriya Upanishad is also part of the Yajur Veda. It is divided into
three sections: The first deals with the science of phonetics and pronunciation,
the second and the third deal with the knowledge of the Supreme Self ("Paramatmajnana").
Once again, here,
Aum is emphasized as peace of the soul, and the
prayers end with Aum and the chanting of peace ("Shanti") thrice, often preceded
by the thought, "May we never hate." There is a debate regarding the relative
importance of seeking the truth, going through austerity and studying the Vedas.
One teacher says truth is first, another austerity, and a third claims that
study and teaching of the Veda is first, because it includes austerity and
discipline. Finally, it says that the highest goal is to know the Brahman, for
that is truth.
Brihadaranyaka Upanishad
The Brihadaranyaka Upanishad, which is generally recognized to be the most
important of the Upanishads, consists of three sections ("Kandas"), the Madhu
Kanda which expounds the teachings of the basic identity of the individual and
the Universal Self, the Muni Kanda which provides the philosophical
justification of the teaching and the Khila Kanda, which deals with certain
modes of worship and meditation, ("upasana"), hearing the "upadesha" or the
teaching ("sravana"), logical reflection ("manana"), and contemplative
meditation ("nididhyasana").
T S Eliot's landmark work
The Waste Land ends with the reiteration of the three cardinal virtues from
this Upanishad: "Damyata" (restraint), "Datta" (charity) and "Dayadhvam"
(compassion) followed by the blessing "Shantih shantih shantih", that Eliot
himself translated as "the peace that passeth understanding."
Svetasvatara
Upanishad
The Svetasvatara Upanishad derives its name from the sage who taught it. It is
theistic in character and identifies the Supreme Brahman with Rudra (Shiva)
who is conceived as the author of the world, its protector and guide. The
emphasis is not on Brahman the Absolute, whose complete perfection does not
admit of any change or evolution, but on the personal "Isvara", omniscient and
omnipotent who is the manifested Brahma. This Upanishad teaches the unity of the
souls and world in the one Supreme Reality. It is an attempt to reconcile the
different philosophical and religious views, which prevailed at the time of its
composition.
Isavasya
Upanishad
The Isavasya Upanishad derives its name from the opening word of the text "Isavasya"
or "Isa", meaning "Lord" that encloses all that moves in the world. Greatly
revered, this short Upanishad is often put at the beginning of the Upanishads,
and marks the trend toward monotheism in the Upanishads. Its main purpose is to
teach the essential unity of God and the world, being and becoming. It is
interested not so much in the Absolute in itself ("Parabrahman") as in the
Absolute in relation to the world ("Paramesvara"). It says that renouncing the
world and not coveting the possessions of others can bring joy. The Isha
Upanishad concludes with a prayer to Surya (sun) and Agni (fire).
Prasna
Upanishad
The Prashna Upanishad belongs to the Atharva Veda and has six sections dealing
with six questions or "Prashna" put to a sage by his disciples. The questions
are: From where are all the creatures born? How many angels support and illumine
a creature and which is supreme? What is the relationship between the
life-breath and the soul? What are sleep, waking, and dreams? What is the result
of meditating on the word Aum? What are the sixteen parts of the Spirit? This
Upanishad answers all these six vital questions.
Mandukya
Upanishad
The Mandukya Upanishad belongs to the Atharva Veda and is an exposition of the
principle of Aum as consisting of three elements, a, u, m, which may be used to
experience the soul itself. It contains twelve verses that delineate four levels
of consciousness: waking, dreaming, deep sleep, and a fourth mystical state of
being one with the soul. This Upanishad by itself, it is said, is enough to lead
one to liberation.
Maitri
Upanishad
The Maitri Upanishad is the last of what are known as the principal Upanishads.
It recommends meditation upon the soul ("atman") and life ("prana"). It says
that the body is like a chariot without intelligence but it is driven by an
intelligent being, who is pure, tranquil, breathless, selfless, undying, unborn,
steadfast, independent and endless. The charioteer is the mind, the reins are
the five organs of perception, the horses are the organs of action, and the soul
is unmanifest, imperceptible, incomprehensible, selfless, steadfast, stainless
and self-abiding. It also tells the story of a king, Brihadratha, who realized
that his body is not eternal, and went into the forest to practice austerity,
and sought liberation from reincarnating existence.
|
