Upanishads in brief -1

Upanishads in Brief
(by way of introduction)

Katha Upanishad in Brief
Compiled, paraphrased and explained
By Sri C. Rajagopalachari
Abridged
Vajasravasa performed an elaborate sacrifice, which terminated with a parting of all his possessions as gifts to the guests assembled. Vajasravasa’s son, Nachiketas, watched the proceedings and, as he saw the gifts being given, he was filled with the thought of the vanity of it all.
“Of what use is it” he said to himself “giving these toothless old cattle and cows, past the age of bearing? Should not my father, if he is minded to give what is dear to him, give me away?”
So he went to his father and said: “Father! To whom are you going to give me?”
His father did not pay heed to the question, but went on with the routine of the great sacrifice. Nachiketas repeated the question again and again till Vajasravasa, losing patience, exclaimed without meaning like what he said: “You? I shall give you to Yama (the god of death).
Nothing could be uttered on such a solemn occasion but must be carried out. The father was aghast at his own exclamation. Nachiketas, however, decided to go to Yama.
“Many have gone before me and many yet must go after me. I go not alone to Death, and what can Yama do to me? Consider what has happened before this, and consider what is going to happen in the future. Countless are the mortals that have died before this and will die hereafter. The life of mortals, indeed, is like that of a corn that grows and ripens and is reaped, and like the grains that fall that spring again into life.”
So Nachiketas went to Yama. Yama was not prepared for the voluntary visitor. He was not willing to receive anyone before time. Nachiketas had to wait for three days before Yama received him. A Brahmin could not thus be disregarded even by Yama (the god of death). So, to make up for the offence, Death (Yama) offered to Nachiketas three boons in return. Death offered to Nachiketas whatever boons he might desire. He offered many gifts – length of days, and all kinds of earthly possessions that one could desire, and Swarga (heaven) thereafter. But the youth chose for the boon – instruction from Yama himself about the nature of the soul.
“There is no boon that I desire other than this knowledge” said Nachiketas, “and there can be no better instructor than you for imparting this knowledge. What use is length of days and what joy can possessions (give), or song or dance or houses and chariots give, so long as you are there as an ever present termination to it all?”
Yama pleaded with Nachiketas:
Kathopanishad verse (1)-21
Even the gods have had doubts in this matter. The nature of it (the soul) is so subtle that it is not possible to comprehend it satisfactorily. Choose some other boon, Nachiketas. Do not insist; release me from this.
But Nachiketas answered:
(1)22
Even if the gods had doubts in this matter and you say that it is not easily comprehended, who then could expound it as you can, O Death, and what other boon can equal this? None, indeed.
Yama pleaded again:
(1)23
Ask for sons and grandsons who may live for a hundred years. Ask for numerous cows, elephants, and gold and horses. Ask for large tracts of land, and live as many autumns as you desire.
(1)24
Or choose any boon that you can conceive equal to this, with wealth and long life. Be lord of wide dominions, O Nachiketas, I will make you the enjoyer of every desire.
(1)25
Ask freely for every rare enjoyment in the world of mortals. Here are nymphs in chariots playing on lutes, such as men have never seen. These will serve you at my command. But, do not ask me about Death.
Nachiketas was unmoved. He said:
(1)26
These ephemeral pleasures, O Death, consume the powers of the mortal’s senses. Even if they lasted all life, they are of little worth. You say you give me these gifts, but being all limited by the death of the enjoyer, they remain but yours though you appear to give them away, these chariots, and song and dance. [Keep these ephemeral things for yourself. I do not care for them.]
(1)27
How can man get satisfied with wealth? Can we hold wealth when we see you? All wealth disappears on death. We live but as long as you command it to be. That boon alone, therefore, is worthy of being desired that I craved of you.
Yama thus failed to persuade Nachiketas to give up his enquiry into the mystery of life even for all the pleasures of this world and of the world of the gods.
“You have displayed courage and resolve,” said Yama. “There can be no better seeker than such a one, even as you stated that there can be no better instructor than myself. Listen, then, I shall explain.”
Then follows the teachings.
The first thing that man should learn in the pursuit of Truth is that the Good is something different from the Pleasant.
Yama said:
(2) 1-2
The Good is one thing, the Pleasant is another. These two lead man to very different ends. He who chooses the Good attains happiness. He who prefers the pleasant ever loses his object. The wise are not deceived by the attractions of the Pleasant. They choose the Good. Fools are snared into the mere pleasant and perish.
(2)5
Steeped in ignorance, men engage themselves in activities and pursuits and considering themselves men of understanding and learned, stagger along aimlessly like blind men led by the blind, going round and round in the cycle of births.
The main obstacles in the path of the man striving for the higher life is the identification of oneself with the body. Therefore, all teaching in Hindu Vedanta stresses on man finding his soul within. If one realizes the divinity of the eternal spirit within, the battle is won.
(2)12
Concentrating the mind on the Spirit within, man should realize the divine character of his own soul and its inherent freedom. The Spirit lodged within oneself is unperceived because of the perplexities of joy and grief and attachment to worldly objects. When one realizes the divine Spirit within himself, all the confusion of joy and grief disappears.
(2) 23-24
This realization can come only if from inside one’s own heart spring purity of resolve and earnestness of spirit. It does not come by study or learned discussions. It comes to one whose Self yearns for realization, and whose mind has turned away from evil and has learnt to subdue itself and to be at peace with the world.
In other words, it comes out of the longing for self-realization that leads to detachment, rather than from much learning; that is to say, it comes out of the grace of the Supreme Spirit that dwells within us.
The Self is other than the changing body. It is other than the fears and the passions that agitate the mind. The Soul is divine in origin. It is not altered in nature by the qualities of the mind in which it is embodied. It can be released from the meshes of these qualities by a realization of its own intrinsic divine nature.
The reader may note that the following verses are almost identical with the verses in the Gita (chapter 2).
(2)-18
You are not born, nor do you die. You did not come from anything else, nor were made out of something other than yourself. You are unborn, eternal, everlasting and always existed. You are not slain, though the body is slain.
(2)-19
If you think you slay some one, or that you will be slain by some one, you are wrong in both cases. The soul neither slays nor is slain.
(2)-20
Subtler than the atom, greater than the greatest, the Atman (soul) resides in the hearts of living beings. He who makes himself desireless and has cast off grief beholds the greatness of the Spirit within him.
(2)-21
The man of understanding realizes this bodiless Spirit dwelling in the bodies, this imperishable substance lodged in the perishable and realizing it casts off grief.
(3) 3-4-5-9
The journey of life can be safely completed, and the Supreme world of Vishnu reached only if one keeps a watchful control over the senses. The body is like a chariot to which the senses are yoked like horses. The mind is like the reins, which enable the charioteer, viz., the understanding, to hold the horses, i.e., the senses, in check. The Soul rides on the chariot, and the road is the world of objects over which the senses move. If the reins are not held firmly and wisely, the senses, like wild horses, will get out of control, and the chariot will not reach the goal, but will go round and round in births and re-births. If the man is wise, and controls his mind, his senses will be like good horses driven by a good driver.
(4) 1- 2
The self-existent Spirit worked its way out from within and thus the openings of the mind are directed outwards, viz., the sense organs. Therefore, do men’s thoughts ever tend outwards. But the few, who have true understanding, turn their mind inwards and realize the Self within.
[The senses are created with outward tendencies like a bar door with hinges that allow it to swing open outward only. The Self -existent pierced the senses outward, and so one looks outward and not within oneself. Some wise man, however, seeking immortality, and turning his eyes inward, sees the inner Self.]
Those without understanding, who do not control themselves and pursue external pleasures fall into the widespread net of Birth and Death. Those of steady mind, realizing what is truly lasting, do not turn their thoughts to transient pleasures.
(4)- 8, (4) 9
The sacred fire is well concealed in the wood like a child in the womb of the mother. The Soul is contained in the body as the fire is contained and concealed in the wood. Fire manifest takes shape in accordance with the thing burning. It is now the flame of a lamp, now a furnace and now a forest-fire, according as to where it is manifested. The fire by itself is one and the same. So also, the Soul though manifold in embodiment, is the same as that in which it abides for the time being.
(4)-10-11
What is here is there and what is there is here; i.e., things and beings seem various but are, indeed one Being. We are liberated when we perceive this Oneness. We go from death to death if we perceive difference. It is the mind that by enlightenment can overcome the notion of difference and have a vision of the transcendent Oneness of all.
(4)-14-15
The rain falling on the hill divides itself and flows down the hillsides in many torrents. The ignorant man sees manifoldness in beings and is confused and he runs after the manifoldness. If water is poured into water, it becomes one and the same with it. Thus it is with the Self of the man of understanding who sees unity in manifoldness.
It is the light of the Spirit within that really enables us to see, not the light that falls from outside. Does this Spirit within shine by its own light or does it shine by Another Light? Is it a Self-luminous Soul or is it a reflection of the One lustrous Being? It is on this note of sublime doubt that the fifth valli of the Upanishad closes. The following two verses go together:
(5)-14
They say that the Indefinable Spirit of Supreme Bliss is this that is within me. How can I make out whether this Spirit within me shines by itself or shines by the reflected light from the Universal Spirit?
(5)-15
The sun does not furnish the light there, nor the moon, nor the stars, nor these flashes of lightning born of the clouds; certainly not the light of these sacrificial fires. The Spirit shines and all things else shine as a result. Everything in the universe reflects but that light.
Merely to know is not enough to escape from the tangle of illusion. Faith and discipline of life are necessary. The illusion arises not so much from ignorance as from attachments. Enlightenment comes with detachment, not with learning. This is the main teaching to which all the schools of Hindu philosophy ultimately revert and on which they lay the greatest emphasis. The discipline and meditation that serve to help the Soul to detach itself from the things or the world is what is called Yoga.
(6)-15
When the knots of the heart are untied, and man is freed from worldly attachments, he becomes immortal. This is the whole of the teaching
The Antaratman is lodged in the secret recess of our hearts. It is sheathed as the reed plant is sheathed in its blades. We should abstract it with understanding, tearing ourselves from attachments and desires and separating the pure from the gross. The Spirit within is pure and is immortal. Thus ends Yama’s exhortation in this Upanishad:
(6)-17
Of the size of a thumb, the Spirit within is lodged in the hearts of men and is there always. With understanding, separate Him from the sheaths of the body in which He is lodged, even as you take off the blades of a reed plant. Know that He is immaculate and deathless.


Isa Upanishad
Isavasyopanishad
Translation and commentary
By Sri C. Rajagopalachari
Abridged
The Bhagavad Gita presents a synthesis of the highest spiritual effort of the individual with the most practical social co-operation. We should carry on the activities of life, but we should do so remembering that all that we do belongs to God. Work done in this spirit will not cling to us in rebirth. This teaching that is expanded in the Bhagavad Gita is found tersely enunciated in the Isavasyopanishad in the first two verses.
(Slokas one & two)
Everything in the universe abides in the Supreme Being. Realize this well, and, realizing it, cast off the desires that rise in the heart, for example, the thought of possessing what is enjoyed by another. Joy comes only by the giving up of desires and attachments. You may live the longest life, doing work in a detached spirit and dedicating everything to God. Thus only can we escape the contamination of work and sterilize life.
The Vedantic teaching about higher knowledge should not confuse us into neglect of duties and indifference about discipline of mind and control of senses. To go through the activities of daily life in a spirit of detachment serves as a preparation for the reception of higher knowledge and for self-realization, which secures Moksha (liberation). Indeed, philosophical learning without discipline of conduct is more to be dreaded than even ritualism without the knowledge of Vedanta. Higher enlightenment is impossible, and even if it were possible, worthless, unless there has been preparation and purification by means of restraint of the senses. Fill the span of life given to you, says the Upanishad, with work and worship as is done by people without the higher knowledge, but carry on the work in the spirit of detachment and understand the forms in the sense that you have learnt from the higher knowledge. Thereby you shall pass through Death to Immortality.
The Santi Sloka of the Upanishad tersely sets out the relation of the individual soul to the Supreme Spirit. The Self that functions within us is of divine origin. It is of the same substance as the Supreme Spirit. The part that makes up the individual comes out of the whole, and the stuff of which it is made is of such a transcendental nature that the whole remains whole, in spite of something being taken out of the whole. Again,
though what is taken out is but part, it is as whole as the original. The axioms of mathematics relating to the whole and the part do not apply to the Absolute and its manifestations.
[Note: It may be found useful to use the example of knowledge or love that remains whole in spite of being taken out of the whole.]

Santi Sloka

Santi sloka explanations by Swami Nikhilananda, Sri Ramakrishna Math.
Om. That is whole; this is whole. The perfect has come out of the
perfect. Yet the perfect remains, as before, perfect.
Or
Om. That is full; this is full. This fullness has been projected from that
fullness. When this fulness merges in that fulness, all that remains is fullness.
Om.Peace! Peace! Peace!
[Note That: Pure Consciousness or the attributeless Brahman (Supreme Spirit.) Full: Perfect. This: Hiranyagarbha, the first manifestation of Pure Brahman in the relative universe characterised by a name and a form. It is the world Soul, the totality of all individual souls. The word THIS in the text also means the manifest universe, which, like Pure Consciousness, is perfect. Names and forms being Maya. Projected: On account of Maya or the incomprehensible power of Brahman. This projection or creation is like that of a mirage is a desert, or like that of a snake which a man sees through illusion, in a rope (in dim light a rope may look like a snake). This projection does not effect any change whatsoever in Brahman, as the illusory snake does not alter the real nature of the rope, or the mirage, the real nature of the desert. Merges: That is to say when, by means of Knowledge, the universe is realized as brahman. All that etc: It is because the Supreme Brahman is the only Reality. The idea of the phenomenal universe is falsely superimposed upon it.]
As the soul is the life of the body, which without it would be a carcass, so is the Supreme Spirit the essence of the individual soul’s being. And yet, even as the soul is ‘lost’ in the body, the Supreme Spirit, functioning as the Soul of the individual soul, loses cognisance of its real Divine nature. It is the Supreme Spirit that moves, though in reality there is no motion, It being the one Reality. There can be no motion when there is nought else. It is far away, because we fail to realize it. It is near, because it is immanent in everything and is in recess of one’s own heart.
5
It moves. It does not move. It is far away, yet most near.
It is the internal Spirit of everything that we know.
If we realize this all pervading immanence of the Supreme Spirit, the distinction between oneself and others melts away and with it disappear, as a matter of course, grief and illusion. Bhagavad Gita, chapter 6, slokas 29 and 30 are almost in the same words as the following slokas (6 and 7) from Isavasyopanishad:
6.
If one sees all living things as if they were in his own body, i.e., feels their joys and sorrows as his own, and sees the same Universal Spirit in all things then there is no need for protecting oneself against others.
7.
When a man understands that all beings are, indeed, the all-pervading Spirit, then he realizes the oneness of all things and illusion and grief vanish.
(Translated by Swami Gambhirananda, Advaita Ashrama) Those who worship avidya (rites) enter into blinding darkness; but into greater darkness than that enter they who are engaged in vidya (meditation).
(Verses 9-10-11-12-& 14
translation and explanation by
Swami Nikhilananda, Ramakrishna-Vedanta Center, New York).
9.
Into a blinding darkness they enter who are devoted to ignorance (rituals); but into a greater darkness they enter who engage in knowledge (of a deity) alone.
Note: Blind Darkness: It is characterized by an absence
of knowledge because it is opposed to knowledge.
Ignorance: The word Avidya in the text signifies karma,
or ritualistic action, such as the Agnihotra sacrifice.
Greater Darkness: The result of meditation on the deities
without any ritual leads to a greater darkness.
Knowledge: The word knowledge here means knowledge or contemplation of a deity. It does not signify Supreme Knowledge
10.
One thing they say, is obtained from knowledge; another, they say, from ignorance. Thus we have heard from the wise who have taught us this.
[Note: That is to say, the Plane of the Deities.
Another etc: The Plane of the Fathers (Pitriloka)
This: Both rituals and knowledge of the deities.
Though verse ten has described separate results for work and for meditation on a deity, yet the real aim of the Upanishad seems to be their harmonization, which is described in the following verse. In order to emphasize this harmonization, work (or ritualistic action) and meditation on a deity (without appropriate ritualistic action) pursued separately have been condemned in verse nine. When anything laid down by the scriptures meets elsewhere with scriptural disapproval, the real purpose is not the condemnation of the thing in question, but the glorification of something else.]
11.
He who is aware that both knowledge and ignorance should be pursued together, overcomes death through ignorance and obtains immortality through knowledge.
[Note: Death: The action and knowledge natural to an unillumined person are here called death. Such a person does not see anything beyond the sense-perceived world.
Ignorance: That is to say, ritualistic actions, which reveal to their performers the other planes of existence not perceived by the senses.
Immortality: The relative immortality enjoyed by the gods in Devaloka. Absolute Immortality, or deathlessness, is not possible without Self-Knowledge.]
12.
Into a blind darkness they enter who worship only the unmanifested prakriti; but into a greater darkness they enter who worship the manifested Hiranyagarbha.
[Note: Blind Darkness: In that state the light of Brahman is not
perceived at all, because it then remains under the spell of Maya.
Unmanifested Prakriti:
The state of non-manifestation prior to the creation of names and forms, when the three gunas – sattva, rajas and tamas – remain in equilibrium. The disturbance of this equilibrium precipitates creation. This state of non-manifestation (balance) is also known by such names as avidya (nescience), avyakrita (the unmanifested), and ajnaan (ignorance). It is the state between two cycles and contains in an unmanifested form – hence the name unmanifested prakriti – all the good and evil tendencies and desires of the living beings of the past cycle, which determine the lives of those to be born in the next.
Manifested Hiranyagarbha: The first manifestation of Brahman in the relative universe. At the beginning of a cycle He is produced from the unmanifested prakriti and hence is called the manifested Hiranyagarbha.]
14.
He who knows that both the unmanifested prakriti and the manifested Hiranyagarbha should be worshipped together, overcomes death by the worship of Hiranyagarbha and obtains immortality through devotion to prakriti.
[Note: Manifested Hiranyagarbha: The word Vinasha in the text means destruction. Whatever is caused is liable to destruction. Hiranyagarbha the first individualized manifestation of prakriti, is a caused entity; hence His (Hiranyagarbha’s) destruction is inevitable.
Overcomes Death etc: That is to say, triumphs over the limitations of earthly life by the attainment of various supernatural powers through absorption in Hiranyagarbha.
Immortality: The result of this worship is, as stated above, absorption in prakriti. The devotee remains so merged till the next creation. The non-differentiated state of prakriti, between two creations, endures for an untold number of years and is therefore described as immortality, though in a relative sense.
The result of combining the two kinds of worship in the text is, the attainment of supernatural powers through devotion to Hiranyagarbha, and second, the attainment of immortality (relative) by merging in prakriti. The attainment of this immortality is the culmination of the efforts of a man or a god. It is the highest achievement in the relative universe.
[The highest result of the actions prescribed by the scriptures and performed with such material accessories as animals and gold, and also of knowledge of the deities, is, as shown above, absorption in prakriti. Here the life of samsara (worldly life) reaches its limit. But all this lies within the realm of relativity and is not the final liberation. The seeker of Liberation follows the path of Knowledge, renounces all desires, and contemplates Brahman. Thus the Vedas prescribe two paths, one characterized by action, and the other by renunciation. It has been stated before that meditation on the deities, combined with appropriate rituals, enables one to enjoy relative immortality. ]
[Verses 16 & 17,
translation and commentary by Sri C. Rajagopalachari]
The Isavasyopanishad winds up with a prayer for strength to maintain internal and external purity. Addressing the morning sun, the aspirant is taught to feel and say: “O Sun, of refulgent glory, I am the same Person as He that is in you.” And he is asked to say to himself: “My body will disintegrate but not I and my deeds. O Mind, remember this always, remember this always.”
16.
Oh Sun, who art our Nourisher, Giver of Knowledge, Dispenser of Justice, Giver of Light, Son of the Creator, disperse thy rays, draw in thy light, so that I may be enabled to behold thy most beautiful form. I am that same Person as makes thee who thou art.
As for my body
17.
My body will be reduced to ashes and my breath will join the deathless moving winds. Oh Mind, remember thy acts.
The formula- I am the person that is seen in that refulgent form – occurs slightly modified in Chhandogya Upanishad also.
The insistence is on the realization of the all-inclusive Oneness of the Soul, the Universe. The Spirit of the Sun is the same as myself! A daily repetition and contemplation of this truth is prescribed as an aid in life to detachment, elevation of Spirit and Self-realization.

Kenopanishad
Translation and commentary
By Sri C. Rajagopalachari
Abridged
What is the Supreme Spirit? By what relation to our experience shall we understand it? This is the subject of enquiry in this Upanishad. As the Isavasyopanishad is known by its first word, so also is this Upanishad named after its first word Kena, “By whom?”
Neither by the senses nor by human reasoning can we hope to comprehend the nature of Brahman (Supreme Reality). This is so because the subject, the object and the means are all identical. It is Brahman by which the understanding itself functions.
Kenopanishad I – verses 5-6-7-8
The Supreme Spirit is that by which the mind thinks; it is not one of the concepts that can be conceived by the mind, but it is that by which, indeed, one is able to think through his mind. It is that which enables the eye to see, the ear to hear, the breath to move. These functions themselves depend on Brahman, and therefore, are these senses and the mind unable to comprehend the Brahman. Do not take this body that one has to feed and look after for the Soul.
Life is not the aggregate of the functions of the body but a function of the Highest Spirit, inasmuch as not a thought or a breath or a glance is possible without the Supreme Agent.
Kenopanishad II – verses 1-3
He who thinks that he knows really thereby proves himself ignorant. He who realizes that he cannot know Him has best understood Him. Those who seek to know Him, as they can grasp things of ordinary knowledge, can never achieve their object. Those who realize the limitation of the human mind in respect of the knowledge of the Supreme Spirit and, therefore, frankly confess ignorance, really approach a true understanding of it.
The limitation of human knowledge, when trying to comprehend the Supreme Being, is brought out in the above epigram.
Kenopanishad II – verses 4
When it is known through every conscious state, it is rightly known and one attains eternal life thereby. Through his own self he gains strength and through his knowledge immortality.
Not by reasoning but only by an awakening can we get a vision of the Supreme Spirit. Life, in relation to the Ultimate Reality, is like a state of sleep. Reason, in respect of Ultimate Reality, is like the impossible conception of a sleeping man trying to know what he is about, without waking up. As sleep is to waking, so is ordinary life to the state of realization.
Self-discipline gives strength of spirit (Atmana Vindate Veerya).
To one so strengthened, knowledge gives immortality (Vidyaya Vindate Amritam).
The Self is itself immortal, and one has but to know it to become immortal. A man dreams that he is suffering from a mortal illness and is dying. He suffers pain and even death. But the moment he wakes up, he is cured and regains life. So does Jnana (Knowledge) give immortality to man.
The third chapter of this Upanishad is an allegory to illustrate that everything rests on the Supreme Spirit. It is That which gives heat to Fire, and energy to Motion, and the power of knowing to individual knowledge, however great. All beings are like electric lamps that glow by the power that is received by them from the Supreme Being, themselves not knowing it.
The gods were once elated at a great victory, and the Brahman (Supreme Being) appeared before them. They could not recognize or understand the vision. Agni (fire), Vayu (air) and Indra (king of gods) were sent to approach and understand Him. They went, one by one, and tried to impress on the strange vision their respective powers. But when they were challenged to prove their vaunted strength, Agni (fire) could not burn, and Vayu (air) could not move by a hair’s breadth a dry bit of grass which was placed before them and which they attacked with all their strength one after the other. Indra went near to see, when the other two failed, but with his thousand eyes he failed to see anything whatsoever. The apparition disappeared altogether from his sight.
I – verses 3
III-3
They said to Agni (fire): “Oh, Jataveda, go and ascertain who this is, this adorable Being.” He said: “Yes.”
III-4
He ran up to the Being, who asked him: “Who are you?” Agni answered: “I am Agni, I am also called Jataveda.”
III-5
And what is your strength?” the Being asked. “I can burn up all that is here on earth,” answered Agni.
III-6
He placed before Agni a bit of dry grass, saying, “Burn this.” Going at it with all his energy Agni found that he could not burn it. He returned to the gods and said he could not make out who this strange Being was.
III-7
Then they said to Vayu (air): “Oh, do go and
ascertain who this is.” And Vayu said, “So be it.”
III-8
He ran up to the Being, who asked him, “Who are you?” “I am Vayu, otherwise called Matarisva,” answered Vayu.
III-9
Then said the Being, “What is your strength?” “Oh, I can sweep away whatever exists on this earth,” answered Vayu.
III-10
Then the Being placed a withered blade of grass before Vayu, and said: “Move this.” Vayu set on it with all his might, but could not move it; and he returned to the gods and said: “I could not make out who this is.”
III-11
Thereupon, they beseeched Indra to find out who it was. He agreed to do so, but when he ran up, he found that the Being had gone out of his view altogether.
________________

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Upanishads in Brief
Taittiriya Upanishad
Translation and commentary
By Sri C. Rajagopalachari
Abridged
We have in the Taittiriya Upanishad, (first Valli, eleventh anuvaka) a valedictory exhortation which reveals to us something of the system of education that produced the cultured among the ancient inhabitants of this sacred land (India).
After having taught the Vedas, the teacher instructs the pupil thus: Speak what is true. Do your duties. Continue, without neglect, the daily study of the Veda. Now that you have come to the end of your stay with your teacher, marry and bring forth progeny. Do not swerve from Truth and Dharma, and do something useful in the social economy. Achieve greatness, and do not fail to refresh your memory in respect of what you have learnt.
Remember the gods and your ancestors. Honour your mother. Look upon her as god. Honour your father. Look upon him as god. Honour your teacher as god. Honour your guest. Look upon him as if god came to receive your attention. May you ever exercise your understanding and, distinguishing the good from the blameworthy, avoid the latter and ever do what is good. Follow all that was good in your teacher’s life, not any other. You will meet with better men than even the teachers with whom you have lived. Show them due respect.
3.
Give gifts with faith, not neglectfully but with joy, with humility, with fear and with kindness.
4.
If your mind is troubled with any doubts as to what is right or wrong, follow the example of gentle and pious elders living in your neighbourhood in regard to those matters. This is the rule and this the teaching.
In the third Valli of the Tattiriya Upanishad, Varuna instructs his son Brigu on the immanence of Brahman (Supreme Reality) in matter as well as Spirit. The food we eat and the air we breathe are sacred forms of Brahman that builds us up, enables us to speak, think, act, exercise the will and understand.
III –2
He knew that food is Brahman, for from food, indeed, are born all beings in this world, by food do they live, and, after death, they become food again for other beings.
III- 7-10
We should not speak ill of food. We should not throw away food. We should produce plenty of food. We should let no one who comes for food be turned away.

The teaching is that food should be looked upon as Brahman, for from food are born all beings, by food do they live, and they become food at their death. It is by food, one for another, that all beings are made interdependent and made into one linked to the whole world.

Upanishads in Brief
Aitareya Upanishad
Translation by Professor D.S.Sarma
1.
In the beginning all this was Atman – one only. There was nothing else active. He bethought himself, ‘Let me now create the world.’ He created these worlds.
[Note: Atman = Self or the Supreme Reality]
2.
He bethought himself, ‘Here then are the worlds. Let me now create the guardians of the worlds.’ From the waters themselves he drew forth the person and gave him a shape.
3.
He bethought himself, ‘Here are the worlds and the guardians of the worlds. Let me create food for them.’
4.
He brooded upon the waters and from the waters so brooded on, a form was produced. The form that was produced – that was indeed food.
5.
The food that was thus created wished to run away. The person sought to seize it with his speech. He could not grasp it with his speech. If he had grasped it with his speech, then by merely speaking of food one would have been satisfied.
6.
He then sought to seize it with his breath. He could not grasp it with his breath. If he had grasped it with his breath, then by merely breathing on food one would have been satisfied.
7.
He then sought to seize it with his sight. He could not grasp it with his sight. If he had grasped it with his sight, then by merely seeing food one would have been satisfied.
8.
He then sought to seize it with his hearing. He could not grasp it with his hearing. If he had grasped it with his hearing, then by merely hearing of food one would have been satisfied.
9.
He then sought to seize it with his skin. He could not grasp it with his skin. If he had grasped it with his skin, then by merely touching food one would have been satisfied.
10.
He then sought to seize it with his mind. He could not grasp it with his mind. If he had grasped it with his mind, then by merely thinking of food one would have been satisfied.
11.
He then sought to seize it with his Apana (digestive breath). He got it. It is this breath that takes in food. It is this breath that lives on food.
12.
He (the Atman) bethought himself, ‘Now can this thing (this person) live without me?’ He bethought himself, ‘By which way shall I enter it?’ He bethought himself, ‘If speaking is done by the organ of speech, breathing by breath, seeing by the eye, hearing by the ear, touching by the skin, thinking by the mind, eating by the Apana (digestive breath) – then who am I?’
13.
So cleaving asunder this end (of the head), He entered by that way. This is the opening known as Vidriti (the cleft). It is the place of bliss. For Him there are three abodes (in the body) – three states of sleep – this one, this one and this one.
[Note:(Explanation by Swami Nikhilananda, Belur Math): So piercing the end (i.e. the place where the parting of the hair ends), the Lord entered through that door.
Three conditions of sleep: the three states of consciousness – waking, dream and deep sleep.]
14.
He (the Jiva or the embodied soul), being born, knew and talked only of the created objects. How should he speak of any other? And then (after enlightenment) did he see this very Person, Brahman, the All-pervading and say ‘This have I seen.’
II (Up. III. 1.)
1.
Who is he whom we worship as Atman? Which one is Atman? Is it he by whom one sees, or by whom one hears, or by whom one smells the smell or by whom one speaks the speech, or by whom one knows the sweet and the bitter?’
2.
That which is known as the heart, the mind – that is consciousness, perception, discrimination, intelligence, wisdom, insight, steadfastness, thought, acuteness, impulse, memory, volition, decision, life, desire, control – all these are indeed, the names of intelligence (Prajnana).
3.
This Brahma, this Indra, this Prajapati, these gods, these five great elements – earth, air, space, water, fire – these things together with small creatures, and those of different origins – those born from an egg, those born from a womb, those born from sweat and those born from a sprout; horses, cows, men, elephants; whatever breathing thing there is here, whether moving or flying, and whatever is stationary – all this is guided by intelligence, is based on intelligence. The world is guided by intelligence. Intelligence is the basis. Intelligence is Brahman (the Supreme reality).
4.
By means of this Intelligent Self the (Vamadeva) soared upward from this world and, having fulfilled all his desires in the yonder world of heaven, became immortal – yea, became immortal.


Chandogya Upanishad
Translation and commentary
By Sri C. Rajagopalachari
Abridged
The sixth chapter of the Chhandogya Upanishad begins with the old, old riddle: Was there a first cause? Shall we, seeing that the search for causes leads us backwards along an interminable chain, give up the theory of causation and say that the world came out of nothing? This cannot be, says the Rishi (seer of truth). Out of nothing, nothing could come. Non-Being cannot produce Being. Much less could the phenomenon of consciousness come out of nothing. We must hold that there was a first Cause: Sat: i.e., Being with consciousness.
Sat willed that it may expand and multiply. So it produced light, Tejas. The Spirit in Tejas willed to multiply and produced water. The Spirit in Water willed to become manifold, and it produced all the living things of the world.
Lest the reader imagine that the march of modern science has made this explanation out of date, it may be recalled that neither Chemistry nor Biology nor any other physical science explains anything. Plato depicted mankind as chained in a cave in such a way that they can look only on the wall which forms the back of the cave; they cannot see the busy life outside but only the shadows which objects moving in the sunshine cast on the walls of the cave. For the captives in the cave, the shadows constitute the whole phenomenal world, the world of reality remaining for ever beyond their ken. Sir James Jeans, the great physicist, says that modern science has come to the same conclusion. The reality behind the phenomenal world is unreachable. Chemical and other ‘laws’ are only classifications and simplifications of observed phenomena, and nothing more. Neither familiarity nor classification can itself be explanation. The unexplained factor outside the cave that permanently circumscribes our knowledge is the Sat of the Chhandogya.
“How can this vast universe with its multitudinous variety be produced in this simple way?” asked Svetaketu, whom his father Uddalaka, was instructing as to how the entire world has been evolved out of the Sat.
Chhandogya Upanishad VI-(14)-1-3
Uddalaka said: ‘Fetch a fruit of the big fig tree’
Svetaketu said: ‘Here is one, Sir.’
‘Break it, what do you see there?’
‘These little seeds.’
‘Crush one of the little seeds.’
‘Yes, Sir, I have done it.’
‘What do you see inside?’
‘Nothing,’ said the son.
‘Yet in the subtle substance inside that little seed, which your eye does not even perceive, existed all this big branching Nyagrodha tree. Do you wonder at it? Likewise all that exists, this universe, was in that Sat which thou too art. Believe it, dear child, thou art that.’
‘If the Sat is the all-pervading cause of all, why is it not
perceived clearly?’ is the next question.
As a lump of salt is dissolved in water and disappears, so is the Sat lost from view in the world but is still immanent in everything in the universe, as the salt is present in every part of the water.
‘How are we to gain knowledge of the Sat, which is imperceptible?’ is the next question.
VI-(14)-1-3
Like unto that of a man blindfolded and carried away by robbers from his own country is a man’s condition. The folds of cloth over his eyes being removed by a friend, he recovers the use of his eyes and slowly finds his way home, step by step, enquiring at each stage. So also, the good teacher instructs the seeker of Truth and helps him to unloose his bonds of desire, and saves him from the robbers. The robbers are his past deeds that brought him to this condition. Recovering his sight as soon as the desires and attachments that blind his vision are removed, he finds his way to the Sat. Thereafter, it is only a matter of waiting for natural death.

Chandogya Upanishad (introduction)
Excerpts from the writings of
Swami Nikhilananda
Ramakrishna-Vivekananda Center, New York

The Sama-Veda includes among its treasures the Chhandogya Brahmana, consisting of ten parts; of these, the last eight constitute the Chhandogya Upanishad. In turn, the eight parts of the Upanishad may be broadly divided into two sections.

The first consists of five parts, deals with upasana, or ritualistic worship with emphasis on meditation. The second section, of three parts, discusses certain fundamental doctrines of the Vedanta philosophy; in the sixth part, the Vedantic dictum “Tattvamasi,” or “That Thou art”; in the seventh part, the doctrine of Bhuma, or Infinity; and in the eighth part, the doctrine of Atman (Self).

The Brihadaranyaka and the Chhandogya, which are the longest of the Upanishads, occupy a superior position among the Upanishads known to us. Discussing profound philosophical truths through numerous anecdotes, they form the basis of the later development of the Vedanta philosophy. Sankaracharya, in establishing the philosophy of non-dualism, derived support from such statements of the Chhandogya Upanishad as: “One only without a second” (Vi, xiv.1), “From It the universe comes forth, into It the universe merges, and in It the universe breathes. Therefore a man should meditate on Brahman (the Supreme Reality) with a calm mind” (III, xiv, 1), and “That is the Self. That thou art” (VI, viii. 7). If a serious student carefully reads the Chhandogya Upanishad with the help of Sankaracharya’s commentary, he will come to know all the major topics of the Upanishads and will be directed toward the philosophy of the inscrutable Brahman.

Mundaka Upanishad
Translation and commentary
By Sri C. Rajagopalachari
Abridged
May our ears hear what is good, may our eyes see what is good. May we, what time we live, be blessed with healthy limbs and body, that we may glorify the Lord. May all the gods bless us. May our minds be at peace.
The Upanishad consists of Angira’s instruction to his disciple, Shaunaka.
I-(1) -4 ,5, 7 ,8
There are two sciences worthy of being learnt, of which the learned treat one as higher, and the other as lower. The Vedas, the Rig Veda, the Yajur Veda, the Sama Veda, the Atharva Veda, intonation, ritual, grammar, etymology, metre, astronomy and all else that is commonly known as learning constitute the lower knowledge, the higher is that by which the Ever-Existing is realized.
Ceremonials and sacrifices lead men round and round, and not to the ultimate goal to which an understanding of the Self alone can lead.
The popular belief that as regards the efficacy of sacrifices is, though not rudely negated, politely put aside in the Upanishads as not leading to what is true and imperishable happiness.
The passage that occurs in Katha Upanishad about fools fancying themselves learned appears here with just one verbal change. Light is here thrown on what is meant by the important term Avidya that occurs in the Katha Upanishad and Isavasya Upanishad and also in the Bhagavad Gita (ch. 2- 42,43).
I-(2) –12
Realizing this, the seeker should abandon his desire and attachments for things transient, and respectfully approach a teacher who is qualified by learning and conduct to impart the higher knowledge.
This deals with the relationship between the individual soul and the Absolute Being.
The soul is like the spark that is thrown out and re-absorbed by the blazing fire.
II-(1)-1
It is left to be inferred that it is of the same nature
as the fire, and does not exist apart from it.
II-(1) 4,5
The whole universe is a manifestation and product of that universal, formless, causeless Being. The sun, the moon and all the quarters, all knowledge, and the souls of all existing beings are parts and manifestations of that single all-immanent Being. All life and all qualities, functions and activities are forms of that single Energy. He is the Fire, which has lighted the Sun and makes it burn, like a log burning in the fire.
Thereby does the sun give us warmth and light. The rain does not rain, but it is He that rains through the clouds. Beings come together and multiply, but it is He alone that multiplies through them.
II-(1) 9,10
From Him have issued all the mountains and the seas, the rivers, the trees and plants and their life bearing essences. He who thus knows the Supreme spirit that dwells within the heart, dear boy, cuts off all the knots of ignorance that bind man.
II-(2) 1
He has taken shape and dwells near, yea, in the cave of the human heart. Everything that moves, breathes or twinkles, moves and lives in Him. All that exists, as well as all ideas, even those, which the mind indicates to itself as inconceivable, issue out of His presence.
II-(2) 3,4
To perceive this Absolute Foundation of all existence, the mind must be as concentrated on it as an archer concentrates on his target. The Upanishad, i.e., knowledge received from the teacher, is the bow. The understanding Self should, like an arrow sharpened by devotion, be placed in it. Directing it at the target, viz., the Brahman (the Supreme Reality), pull the bowstring well with concentrated mind and you will hit the target. As a skilful archer, when aiming, makes his arrow merge in the target in his sight, and the two become but one and the same thing, so should your Self, the arrow, be merged by concentration in the target, viz., Brahman.
When the pupil pulls the bowstring with steady aim, if the teacher asks him, ‘What do you see?’
The pupil should be able to reply truly that he sees nothing but the point he aims at. He must see neither bow, nor arrow, nor anything else but Brahman.
He is the whole universe. Heaven, Earth and Sky. Your mind and your life-breath are all woven into Him. All other knowledge is a mere snare of words to be escaped from. He is the one and only Existence. This knowledge is the bridge leading to Immortality.
II-(2)-7
He is within our own hearts. He has lodged Himself in the food-sustained body of men and rules both body and life, even He that sustains the whole universe and all its glory. The unruffled spirits contemplate on Him and realize his deathless form of absolute joy.
II-(2)-8
When His presence in our own bodies and His immanence in every aspect of existence is realized, all doubts, all attachments and all activities vanish.
II(2)-10,11
On realizing Him, what is individual life? What even are the sun and the moon, the stars and the lightning of the clouds? What need be said, then, of this fire? All these are but reflections of that One undying Light. He fills all the quarters and all overhead and down below. He alone exists.
III-(1)-1,3
Man’s suffering lasts only until he sees the Supreme Being that dwells within himself. The indwelling Supreme Spirit and the individual soul are like two birds. They cling to one another and are on the same tree. One eats the fruits of the tree, the other look on, happy. One is attached to works, the other is free. When a man sees the Universal Ruler in himself, then the distinction between good and evil drops off. He is freed from passions and reaches the goal, i.e., becomes one with the Universal.
How can one be enabled to have a vision of the Supreme Being within oneself? Mere learning does not reveal Him. One has to realize that the Lord is the life that lives and the light that shines in everything. When he realizes this, he loses his dependence on externals and finds bliss in himself.
III-(1)-4
The man who realizes ‘It is the Supreme Life that shines through all life’ does not waste words. His pleasures and his love are then all in the soul. He becomes the most enlightened among the philosophers.
III-(1)-5
Truth, penance, understanding and purity are essential requisites for this revelation of the Brahman within. When the heart is cleansed, Brahman is revealed, and He is seen shining like a burning light within oneself.
III-(1)-6
Truth wins ever, and not untruth. With Truth is paved the road to the Divine. On that road walk the Rishis (seers of Truth) with desires all quenched, to reach the Supreme Abode of Truth.
Truth is the only pathway to God, and the seers pursue this to reach Him. This emphatic dependence on Truth is the dominating characteristic of the Upanishad.
The Lord is not to be apprehended by the senses, but only by the mind into which all the senses have been drawn in. All thought is inter-woven with the senses, and it is only when the mind is released from all this and is in a state of perfect freedom and tranquillity, that the Lord reveals Himself.
III-(1)-8, 9
Not by the eyes nor by speech or through other senses can He be apprehended: not even by austerities or ceremonials. He whose mind is pure and serene can by meditation attain a vision of the Indivisible. The Subtle Spirit dwelling within, into which the fivefold life has entered, can be realized by the understanding. If the understanding that is pierced and pervaded by the senses is purified, then the spirit reveals itself unto it.
This appears in the Katha Upanishad also.
“Much learning or scholarly discussion, or force
of intellect cannot enable one to realize the spirit within”.
III-(2)-3
The Spirit that yearns for self-realization realizes itself.
The yearning for realization automatically destroys other desires and attachments, and enables one to reach self-realization.
The feeble minded, who do not make earnest effort through well-directed meditation and control of mind and senses, cannot hope to realize the Self within. The will to realize and strenuous effort are necessary. BALAM in the following sloka stands for effort and strength exercised in the way of self-control and steady application.
III-(2)-4
Realization of the Soul cannot be attained by a man who has not strength and a vigilant spirit. It cannot be attained by austerities without devotion. But if with understanding a man strives with these aids, his soul enters the Abode of Brahman.
II-(2)-6, 8
Knowledge and discipline are mutually complimentary. Vedanta explains the true nature of what we seek. Yoga, i.e., detachment and self-discipline, purifies the mind and enables it to perceive the Truth. Those whose understanding has been thus enlightened as well as purified become one with the Universal Spirit. They join the Supreme Being and lose themselves in Him even as all the rivers join and lose themselves in the great ocean.


Svetasvatara Upanishad
Translation and commentary
By Sri C. Rajagopalachari
Abridged
The doctrine of the Vedanta is summarized in the following mantras:
I-8
The Lord upholds the universe, which is a union of the manifest and the unmanifest, the imperishable and the perishable. Functioning as Enjoyer through the senses, the soul in man loses the consciousness of lordship and is enchained. When he realizes lordship, he is freed from every tie. Let man realize the divinity of his soul. Thereby does he obtain Release.
I-10
Iswara rules over the soul as well as material nature which forms the field for the soul’s functioning. Man reaches liberation from all the illusions of the world by contemplation and repeated meditation until realization is attained of the true nature of these three, God, matter and soul.
The fire is not seen when it is concealed in the wood. But it appears to view when the wood burns. So does meditation bring out the Supreme Spirit from within us. Like oil hidden in the sesame seed, like ghee (clarified butter) concealed in milk, like water hidden from view in the riverbed, like fire that is contained in the Arani (fire-churner), abides the Supreme Spirit within us, though not manifest. When the two pieces of wood in the Arani are rubbed, the fire manifests itself. The butter is separated by churning the milk. The water is seen if we sink a pit in the sand of the riverbed. The divine Self, can similarly be made manifest through the practice of truth, meditation and control of the mind and the senses, which is penance. Make the body the lower piece of the Arani and make the Understanding the upper piece and by the practice of meditation, churn the fire out, so to say.
I-13
Just as fire when it abides in its womb, the wood, is not seen in its manifest form but yet exists and appears to view when the wood burns, even so do both aspects of abiding unmanifest and being drawn out apply to the Spirit in the body. The Pranava (AUM) can enable the Spirit to be perceived.
I-14
Make your body the nether piece and Pranava the upper piece of the Arani and churn with the practice of meditation. Thus will you be enabled to perceive the concealed Divinity within.
I-15
As oil in the oil seed, ghee (clarified butter) in the curdled milk and water in the riverbed, so can That be obtained out of the Self, through truth and restraint of thought and the senses.
Verses IV 1-4 are addressed as a prayer for enlightenment to the Universal Spirit which is One but takes various shapes with various powers and functions, that will in the end re-unite and be lost in Him – the Sun, the Moon, the Air, the starry firmament, fire, water, Brahma, the lord, man and woman, in youth or in tottering old age, beast, bird, insect, the dark blue bee, the green parrot with red eyes, the clouds that shoot forth lightning, the ocean, the seasons – all will be re-absorbed in Him that has no beginning, the cause of All.
IV-17
The divine Spirit that has forged and brought the universe into being, the Supreme Soul, ever dwells in the hearts of men. He is revealed by the heart and intellect combining and controlling the mind and by meditation. They attain deathlessness who thus see Him revealed.
IV-20
This Isa, dwelling in the heart of man, can be perceived not by the eye but the heart; and he who perceives Him thus by the heart attains immortality.
Not time or innate quality of matter is the true cause of phenomena as some learned men imagine but the glory of God who dwells in and revolves all things, animate and inanimate. When one discovers this Universal Spirit within one’s self, the misery of life is ended. It would be easier to roll up the sky and carry it on one’s head as a tanner carries a hide than to achieve happiness without realizing the immanence of God.
VI-1
Some learned men attribute the phenomena of the universe to the innate nature of things, other deluded persons say that time is the cause. But it is the glory of God by which alone the wheel revolves and this world goes on.
VI-5
God, who is concealed in all beings, is one. He pervades everything. He is the inner soul of every being and the overseer of all activity. He dwells in all forms of life. He is the eternal witness, the Conscious Being within, standing apart from that in which He abides and unqualified.
VI-8
When (men could roll up the sky like a hide), we could reach the end of pain and grief without realizing God who abides in all things.
VI-19
Without parts, action-less, tranquil, that cannot be contaminated, spotless, the bridge that transcends and leads to immortality, consuming and unquenchable like fire.
The direct teaching of a father or a Guru is essential. Without this, book knowledge would be of no great avail. But more important than all is the previous purging of character and restraint of mind and senses, which are necessary for the knowledge and realization of the highest truth. Otherwise, knowledge leads to harm, not to good. “I am God” would lead to arrogance and atheism without purity of character, restraint and humility and the personal guidance of father or revered teacher.
Hence the following prohibition which should not be understood in any sense other than the caution above indicated.
VI-22
This highest mysticism, expounded in the Vedanta in a former age, should not be taught to one whose passions have not been subdued, nor to one who is not a worthy son, nor to an unworthy disciple.
VI-23
These truths, when taught, shine forth only in that high-souled one who has supreme devotion to God, and an equal degree of devotion to the spiritual teacher. They shine forth in that high-souled one only.

Brihadaranyaka Upanishad

Brihadaranyaka Upanishad

An Introduction
Excerpts from the writings of
Swami Nikhilananda
Ramakrishna-Vivekananda Center, New York

The Brihadaranyaka Upanishad forms an important part of the philosophical and religious literature of the Vedas. Suresvacharya, in his illuminating explanation of Sankara’s commentary has pointed out the harmony between the different parts of the Upanishad. He has arranged the book in three divisions (kandas):

1. The Madhukanda
2. The Yajnavalkyakanda (also known as Munikanda)
3. The Khilakanda

The Madhukanda contains the revelation of the principal Advaita doctrines and is called Upadesa (teachings).

The Yajnavakyakanda furnishes logical arguments (upapatti), showing the soundness of the upadesa (teachings).

The Khilakanda deals with certain forms of meditation (upasana), by means of which the aspirant experiences what is laid down in the upadesa (teachings).

The theme of the book, as of all Vedantic treatises, is the absolute identity of Atman (Self) and Brahman (the Supreme Reality). This identity has been established by the well known logical method of jalpa (argument repudiating the views of opponents) and vada (reasoning for the purpose of discovering Reality).

There exists an apparently unbridgeable gap between the ritualistic section (Karmakanda) of the Vedas, dealing with the various enjoyments (abhyudaya) in the phenomenal universe (samsara), and the philosophical section of the Upanishads (Jnanakanda), describing the knowledge of Brahman, which alone enables the aspirant to attain Liberation (moksha) or the Highest Good (Nihsreyasa). The section of the Upanishads dealing with the upasana, however, supplies the bridge. It shows the way to direst the mind from the performance of rituals to the philosophical contemplation of Brahman.

The Madhukanda, emphasising the authority of scriptural revelation, describes the major doctrines of the Upanishads, whose aim is to demonstrate the identity of Atman and Brahman. The method of arriving at this identity is the discussion of what are known in Vedanta as adhyaropa and apavada. Adhyaropa signifies the illusory superimposition of names and forms, through avidya (ignorance), upon the attributeless Brahman. This illusory superimposition accounts for the appearance of the phenomenal universe. Apavada is the refutation or sublation of the illusory phenomena, which is simultaneous with the experience of Pure Brahman. No further discipline is necessary for this realisation. The moment the illusory nature of the mirage is recognised, the true nature of the desert is revealed.

The phenomenal universe includes the entire realm of names and forms. To it belongs all the Vedic rituals and the various meditations associated with them, as well as their results. The world of Brahma or hiranyagarbha, which may be called the highest heaven, belongs also to the phenomenal universe and is therefore transitory. The only entity that transcends the universe is Atman (Self), non-dual and eternal, which is pointed out by negation (‘neti’) of names and forms (Brihadaranyaka Upanishad II.iii.6). The aspirant cannot truly long for Self-knowledge unless he has gone through the entire gamut of experiences in the phenomenal world, ranging from the experience associated with the life of a clump of grass to that associated with Hiranyagarbha. The Upanishad vividly describes the rituals and the meditations for the realisation of various enjoyments in the universe of names and forms. By performing these rituals and practising these meditations an aspirant can find out the impermanent nature of all phenomenal enjoyments, including those obtained in Brahmaloka, and turn his attention to the knowledge of Atman which dwells in himself.

While discussing Adhyaropa, the Upanishad states that all phenomenal entities are mutually dependent, are objects of mutual enjoyment, and are conditioned by the law of cause and effect (Br.I.v.1). The whole universe, either in its unmanifested or in its manifested aspect, is of the very essence of names, forms, and action (Br.I.vi), and is therefore non-Self. Anything that is the result of action belongs to the realm of samsara. It is impermanent (Br. I.iv.15), since the result lasts only as long as the momentum given by the cause endures. Samsara is perceived to exist as long as duality, the result of avidya, remains. It disappears with the attainment of the knowledge of the non-dual Brahman (Br. I.iv.7; II.iv,14). Therefore, one seeking Liberation cultivates dispassion for all objects of the phenomenal universe, including the supreme position of Hiranyagarbha. In order to show the way to emancipation from the impermanent universe and to the realisation of Self-knowledge, the Upanishad says that the Self alone is to be meditated upon, for in It the prana and the sense-organs become unified (Br. I.iv.7). This scriptural statement is called a Vidya-sutra or knowledge-aphorism, in contrast with another statement called an avidya-sutra or nescience-aphorism, which says: “Now, if a man worships another deity, thinking: ‘He is one and I am another’, he does not know (Br.I.iv.10). These two statements describe the subject matter of vidya and avidya. The former deals with Atman and the latter with samsara. It is also said in connection with avidya that nescience, which veils the true nature of Atman, is the cause of the phenomenal universe.

After thus describing adhyaropa, or the illusory superimposition of names and forms, the Madhukanda deals with apavada, or their refutation, in order to establish the ultimate oneness of Atman and Brahman. The text states that there are two forms, incorporeal (amurta) and corporeal (murta), of the phenomenal universe which are superimposed upon Brahman (Br. II.iii.1). Then the text exhorts (Br. II.iii.6) the student to negate them. But it emphatically affirms that Brahman is not void (sunya), though It can never be brought within the scope of affirmation. One may, however, glimpse It through the negation of eliminable factors produced by ignorance (‘Not this, not this’ – Iti na, iti na’.)

It has already been mentioned that the realisation of the unreal nature of samsara and the knowledge of Atman accompany each other. Therefore Atman alone is to be realised, heard of, reflected upon, and contemplated (Br. II.iv.5). Everything in the world is loved because of Atman (II.iv.5). When Atman is known all things are known (II.iv.7-9). Unselfish action, rites, and meditations are enjoined as disciplines for the Knowledge of Atman, as also hearing, reasoning, and contemplation. But through renunciation (sannyasa) the Knowledge obtaines by these means becomes an unshakable, positive experience. The Rishi Yajnavalkya embraces the monastic life (IV.vi.15). The monastic life is also emphasized in other parts of the Upanishad (III.v.i; IV.iv.22).

The upadesa, or teaching, in the Madhukanda is appropriately followed by the upapatti, or argumentative discourse, in the Yajnavalkyakanda, or Munikanda. Both divisions aim at revealing the oneness of Atman and Brahman; so both have the same purpose. Thus one finds a similarity between certain important verses of the two divisions. There is likewise a similarity between the topics discussed in the two divisions.

In the Yajnavalkyakanda, the dialectical mode of argument is employed. Yajnavalkya is challenged by learned philosophers in the court of King Janaka (III.i.) to demonstrate his knowledge of Brahman (the Supreme reality). He silences his interlocutors and fights his way to victory. In this discussion he follows the method of jalpa, by means of which the views of the opponent are refuted.

In the fourth part, in the course of his dialogue with king Janaka, Yajnavalkya employs the method of vada, that is to say, reasoning for the ascertaining of truth. The earlier dialogue between Yajnavalkya and Maitreyi is repeated in order to establish by means of reasoning the Self-Knowledge which has already been affirmed on the authority of the scriptures. In commenting on the last passage of this part (IV.v.15.), Sankaracharya discusses the value of the monastic discipline in the non-dualistic scheme of liberation, and emphasizes the imperative necessity of renunciation of the world for the realization of Brahman. He does not allow any compromise, either in practice or in theory, between the Knowledge of Brahman and the performance of religious rites with or without meditation.

The third division of the Upanishad is known as the Khilakanda, or supplementary section. It contains ethical disciplines and certain forms of meditation helpful for the knowledge of Brahman, The message of the brihadaranyaka Upanishad regarding the essence of Reality is given in (V.i.1.) The ethical doctrines of the Upanishad are stated in the introduction (V.ii.1) regarding self-control, charity, and compassion, by means of which one can suppress, respectively, passion, greed, and anger. The last part of the Khilakanda describes the religious rites and disciplines by which one can earn wealth and procreate righteous children, both of which are necessary in order to enjoy happiness here on earth and after death.

I have tried to show that there is an inner unity throughout the entire Brihadaranyaka Upanishad. It teaches the non-duality of Reality, and not dualism, qualified non-dualism, the doctrine of difference and identity, or any other system. To be sure, there are scholars who do not find this unity of thought in the Upanishad but maintain that it contains different views of Brahman by various thinkers, unrelated to one another. Some try to explain the Upanishad with the help of philology. Others, again, apply the rational mthod of modern times. They all, it appears, miss the aim of the Upanishad, namely, Self-Knowledge, which transcends logic but does not contradict it.

The Brihadaranyaka Upanishad has been divided by Sankara into six parts, which again, are subdivided into a total of forty-seven chapters, called brahmanas. Each chapter contains a number of verses, called kandikas.

Upanishads verse by verse- an anthology
A selection of sacred passages
Abridged

Isavasyopanishad (Isa Upanishad) verse by verse

Isavasyopanishad (Isa Upanishad) verse by verse
Translated by Swami Nikhilananda
Ramakrishna-Vivekananda center, New York
1. All this – whatever exists in this changing universe- should be covered by the Lord. Protect the Self by renunciation. Do not lust after any man’s wealth.
[Note: All this: That is to say, the universe consisting of ever changing names and forms, held together by the law of causation.
Should be covered: This universe, from the standpoint of Absolute Reality, is nothing but the Lord. That it is perceived as a material entity is due to ignorance. One should view the universe, through the knowledge of non-duality, as Atman alone.
Lord: He who is the Supreme Lord and the inmost Self of all.
He is Brahman and identical Atman.
Protect: That to say, liberate the Self from the grief, delusion, and other evil traits of samsara (worldly life) in which It has been entangled on account of ignorance. To be attached to matter amounts to killing the Self.
Renunciation: The scripture prescribes the discipline of renunciation of the longing of offspring, wealth, and the heavenly worlds for him alone who devotes himself entirely to contemplation of the Self as the Lord. Such an aspirant has no further need of worldly duties. It is renunciation that leads to the Knowledge of the Self and protects Its immutability, eternity, and immortality.
Lust not etc: That is to say, a sannyasin (monk), who has renounced all desires, should not be attached to what he has or long for the property of someone else. Or the sentence may mean that a sannyasin should not covet wealth at all. For where is the real wealth in the transitory world that he should desire? The illumined person renounces the illusory names and forms because he regards the whole universe as Atman (Self) alone. He does not long for what is unreal.
General comments: When the truth is known the universe is realized as Atman, the Spirit that dwells in all hearts. The diversity of names and forms, changes, actions, and the rest are superimposed upon Atman through ignorance. These are extraneous to It and unreal. Day and night the seeker after Truth meditates thus: The Supreme Lord alone dwells in all beings as Atman; this universe, though ultimately unreal, appears to be real because Brahman alone is its ground; since Brahman is my innermost Self, the universe has its root in the Self; it cannot exist independent of Atman. The seeker of Self-Knowledge contemplates the world in this way and covers it by the unitive knowledge. Acharya Sankara gave the illustration of sandalwood. Sandalwood is fragrant by nature, but when kept in water for a long time it gives out a bad odour, which, however, is not inherent in it. Again, by rubbing, its natural fragrance is released; and this fragrance covers the foul smell, that is to say, destroys it. Likewise, constant meditation on the reality of Atman and the illusory nature of the universe produces true Knowledge, which reveals everything as the Lord alone.
The text lays down the control of lust for wealth as a great spiritual discipline. We cannot know the true nature of the Self because our mind is contaminated by greed, attachment, anger, and carnal desires, all produced by our craving for possessions.
The more one is attached to wealth, the less one knows the divinity of the Self. Engrossed day and night in the thought of his possessions, a worldly person finds very little time to think about Atman. Therefore the Upanishad asks the seeker who wants to protect his spiritual treasure to renounce the craving for material wealth.]
(The previous verse refers to the Highest Knowledge and prescribes the discipline of complete renunciation. But the vast majority of people are ignorant of the Self and incapable of cultivating Self-Knowledge. They still identify themselves with the body and crave material happiness. Lest they should indulge in unrighteous action to fulfil their desires, the Upanishad prescribes righteous action:)
2.If a man wishes to live a hundred years on this earth, he should live performing action. For you, who cherish such a desire and regard yourself as a man, there is no other way by which you can keep work from clinging to you.
[Note: Action: That is to say, the daily devotions and
other duties prescribed by the scriptures.
As a man: One who is identified with his body and
conscious of his human duties and responsibilities.
There is no other way: By the performance of righteous duties one can avoid unrighteous action. Furthermore, righteous work purifies the heart, creates the desire for Self-Knowledge, and endows the seeker with power to practise the spiritual discipline, which leads to such Knowledge.
Work: It means unrighteous work.
General comments: A person attached to his human body and desirous of enjoying on earth his full span of life should devote himself to religious duties and other unselfish actions; if not, he will engage in evil action. It is clear that this verse does not apply to the illumined person, who is not attached to material things and is indifferent about the length of his life.
According to Sankara the discipline of Self-Knowledge and the way of worldly enjoyment are totally incompatible. A sannyasin, seeking Self-Knowledge, is indifferent to both life and death.]
(The life unillumined by Self-Knowledge is condemned)
3.Verily, those worlds of the asuras (demons) are enveloped in blind darkness; and thereto they all repair after death who are slayers of Atman (Self).
[Note: Worlds: that is say, the various planes which afford embodied souls opportunities to experience the results of their actions.
Asuras: Literally means demons; those who delight in material enjoyments. Even those who experience in heaven the rewards of their meritorious actions may be called asuras, because they too are devoid of Self-Knowledge. The word worlds in the text refers to all relative states. Or it may mean ‘sunless’, that is to say, non-luminous.
Blind Darkness: Ignorance that prevents one from acquiring the Knowledge of the Self.
Slayer of Atman: Atman, the self-luminous Spirit, dwells in all beings. But on account of ignorance a man is not aware of It. Therefore the experience of Immortality, Blessedness, and Peace, which accompanies Self-Knowledge, remains unknown to him. He becomes a victim of repeated births and deaths. Thus such a person, clinging to ignorance, is described as a slayer of Atman.
General comments: Self-Knowledge, which enables one to experience Immortality and Blessedness, is within reach of all. It is through ignorance alone that a man deprives himself of this cherished goal and, as a result, finds himself going through the round of birth and death in various bodies, higher or lower, according to his actions and desires.]
(It has been said that the unillumined person, the slayer of Atman, whirls back into samsara (worldly life). Contrariwise, the illumined person, through Self-Knowledge, attains liberation; certainly he is not a slayer of Atman. Now what is the nature of this atman, the knowledge or ignorance of which accounts for a man’s emancipation or bondage? It is described in the following five verses).
4.That non-dual Atman, though never stirring, is swifter than the mind. The devas (the senses) cannot reach It, for It moves ever in front. Though standing still, It overtakes others who are running. Because of Atman, Vayu (the World Soul) apportions the activities of all.
[Note: The first cosmic manifestation of the Absolute in the relative universe, also known by such epithets as the World Soul, Hiranyagarbha, and Prana. It sustains the whole universe by apportioning to every one his function. But the World Soul can exercise its lordship because Atman is its inner Self. Without Atman even the highest cosmic entity becomes powerless and ceases to exist].
(Because the Knowledge of Brahman is both profound and inscrutable, the idea of the previous verse is reiterated in the following verse.)
5. It moves and moves not; It is far and likewise near.
It is inside all this and It is outside all this.
6. The wise man beholds all beings in the Self, and the Self in all beings; for that reason he does not hate anyone.
7. To the seer, all things have verily become the Self; what delusion, what sorrow, can there be for him who beholds that oneness?
8. It is He who pervades all – He who is bright and bodiless, without scar or sinews, pure and by evil unpierced; who is the Seer, omniscient, transcendent and uncreated. He has duly allotted to the eternal World Creators their respective duties.
9. Into a blind darkness they enter who are devoted to ignorance (rituals); but into a greater darkness they enter who engage in knowledge (of a deity) alone.
10. One thing they say, is obtained from knowledge; another, they say, from ignorance. Thus we have heard from the wise that have taught us this.
11. He who is aware that both knowledge and ignorance should be pursued together, overcomes death through ignorance and obtains immortality through knowledge.
12. Into a blind darkness they enter who worship only the unmanifested prakriti; but into a greater darkness they enter who worship the manifested Hiranyagarbha.
13. One thing, they say, is obtained from the worship of the manifested; another, they say, from the worship of the unmanifested. Thus we have heard from the wise who taught us this.
14. He who knows that both the unmanifested prakriti and the manifested Hiranyagarbha should be worshipped together, overcomes death by the worship of Hiranyagarbha and obtains immortality through devotion to prakriti.
[The following verse describes a fervent death-bed prayer to the sun, on the part of such a worshipper, to help him realize his cherished desire.]
15. The door of the Truth is covered by a golden disc. Open it, O Nourisher! Remove it so that I who have been worshipping the Truth may behold it.
16. O Nourisher, lone Traveller of the sky! Controller! O Sun, Offspring of Prajapati! Gather your rays; withdraw your light. I would see, through Your grace, that form of Yours which is the fairest. I am indeed He, that Purusha, who dwells there.
17. Now may my breath return to the all-pervading immortal Prana! May this body be burnt to ashes! Om, O mind, remember, remember all that I have done.
[The dying man again prays for a higher course after death.]
18. O Fire, lead us by the good path for the enjoyment of the fruit of our action. You know, O god, all our deeds. Destroy our sin of deceit. We offer, by words, our salutations to you.

Om Tat Sat

                                                        

(Continued...)       

_{(My humble salutations to Swamy Nikhilanda ji, Chakravarti Rajagopalachari and Hinduism com  for the collection)}