Flowers,
Fragrant and beautiful
The Upanishads
by
T.N. Dhar 'Kundan'
“Jnani Twatmaiva Me Matam, B.G.7.18- A knowledgeable one
is my very soul,” proclaims Shri Krishna in the Bhagwad Gita. In order to
become knowledgeable one has to acquire knowledge. Vedas are the store house
of knowledge, but then there is a lot of other matter in the Vedas; mantras
relating to actions and deeds, mantras relating to devotion and worship,
mantras relating to Yajna, the sacrifice and mantras relating to knowledge
relevant to body, mind and soul, the creator and the creation. It is this
knowledge content of the Vedas which has been culled out and put forward in
the form of various Upanishads, sometimes as a narrative, sometimes in
question and answer form, and sometimes in the form of a fable or two. There
are a lot many Upanishads, some named after the Rishi who has compiled them,
like Kathopanishad, some named after the initial word of the first Mantra,
like Ishavasya Upanishad, and others named with reference to their
distinguishing features, like Prashnopanishad. Since these Upanishads are the
core of Vedanta and contain the wisdom of ancient India, it is the duty of
every one of us who claims to be an Indian, to have at least a basic knowledge
of this rich and invaluable heritage of ours. Since their number is large, it
would suffice if some of the more important and prominent Upanishads are
explained.
An inquisitive mind wants to know the reality of what he
sees around him. He wants to unravel the secrets of the nature. He looks to
this whole universe with awe, surprise and astonishment, as stated in the Gita,
‘Aashchariyavat Pashyati Kashchitenam….B.G. 2.29’. It is therefore of
paramount importance for him to see, hear, think, analyse, discern and
experience with utmost concentration in order to know and gain knowledge,
“….drashtavyah shrotavyo mantavyo nididhyasitavyah atmasakhshatkarah
kartavyah”. The Upanishads help him, show him the way and guide him. The
Gita also says in very clear terms, “tatvidhi pranipaten pariprashnen sevaya
B.G. 4.34”. One has to approach, enquire and serve in order to gain
knowledge.
The vivid most questions that arise in the mind of a seeker
are about the creation as such, the origin of this universe, the nature of
life and death, the evolution and the management and the administration of the
cosmos. For an answer to these questions, for a detailed discussion on these
points and for an explanation to this phenomena, one has to turn to five
important Upanishads viz. Aitreya, Brihadaranyaka, Shwetashwatar, Prashna and
Chhandogya.
1. Aitreyopnishad is the work of Mahidas. He was born
of a maid named Itera, hence was known as Aitreya and his work also gets
his name. This Upanishad has three chapters. The first one deals with the
creation of the cosmos and the universe. The second narrates the creation
of a human being, transmigration of soul and the liberation. The third
deals with the nature of the soul and the Divine. Two statements made in
this Upanishad would be noteworthy. It says. “ Atma va idameka evagre
aasit nanyatkim chinmishat, sa eekshat lokan nu srijai iti”. Prior to
creation only Parmatma the supreme soul existed. He saw and desired to
create. The Upanishad explains this statement and goes on to add, “Atma
vai jayate santatih, it is the self, the procreator who is re-born in the
form of his progeny”.
2. Brihadaaranyak, In size, it is voluminous (Brihad)
and has been narrated in a jungle (Aranya) and thus its name. This
Upanishad has six chapters and starts with the description of Ashwamedha
Yajna. It contains some fables and all important dialogues of Yagyavalka
with Janaka, with Maitreyee and with Gargi and that between Gargya and
Ajatshatru, Through the medium of these interesting conversations the
intricate secrets have been explained, the origin of Time and Speech and
the life essence (Prana) have been revealed. Three important statements
made in this Upanishad are I). Paranchikani vyatrinat swayambhu - the Lord
has made the senses extrovert because of which these are drawn towards
sense objects. II) Ekamevaadwitiyam Brahma. - the creator is one and
unmatched, without any second. III) aatmaivedam sarvam - the entire
creation is self incarnate.
3. Shwetashwatar. This important work of a Rishi by the
same name is a very important treatise on the creation of atoms,
electrons, protons, and the structure of cells. It also discusses the role
of time, nature, destiny and other elements like positive and negative
charges of a magnet. It explains the relationship between the Divine, the
man, and the nature. It has been stated that ‘Maya tu prakritim vidyat
Mayinam tu Maheshwaram. - in other words, the nature is an illusion
created by the Lord who said in the beginning ‘Ekohum bahusyam - I am
single and let me become multiple.
4. Prashnopanishad. As the name itself suggests, this
Upanishad is based on the answers given to six questions put by Sukesh,
Satyakam, Gargya, Kaushalya, Vaidarbhi and Kabandhi. Acharya Pippalad
takes up the last question first and from the answer to that question
derives answers to the remaining five. The last question was, how did the
creation take place ? The answer given is by the combination of matter and
force, positive and negative, active and passive called Prana and Rayi,
symbolised in male and female. The importance of the life essence Prana,
has been established in this Upanishad and the life after death has been
described.
5. Chhandogya. This is one of the voluminous Upanishads
divided into eight sections with 154 sub sections. This is said to have
been compiled by Angirus, and starts with a detailed account of the
worship of ‘OM’. There are quite a few illustrative fables in this
Upanishad relating to Jana Shruti - Raikva Rishi, Jabala-Satyakam,
Shwetaketu-Jaibali, Ashwapati-Uddalak Rishi and Sanat Kumar-Narada. A very
important scientific fact has been established in this Upanishad, that the
physical elements like water, light etc. are necessary to sustain the
mental and psychological elements like mind, speech, resolution, attention
etc. The Upanishad narrates the gradual development of spirituality. It
says, “Chatushkalah padah Brahmanah prakashawan nama’. The supreme
shines on all sides and “Bhuma eva parmam sukham” i.e the search for
the eternal and endless only is supreme bliss.
All the Upanishads have proclaimed and established the
omnipresence of the God. Yet Ishavasyopanishad and Mandukyopanishad have
special significance in regard to this subject. Shwetashwataropansihad says
‘Eko devah sarvabhuteshu gudah sarva vyapi sarvabhutantratma’ - there is
one supreme pervading everything which is the soul of everything.
6. Ishavasyopanishad. This Upanishad has a distinct
place in as much as it forms the last fortieth chapter of Shuklayajurveda.
It begins with the words ‘Ishawasyam’ and thus gets its name. After
stating the established truth of the omnipresence of the Divine it says
‘Tyekhtena bhunjithah’ - enjoy, but with an attitude of sacrificing
and not that of attachment. It further enjoins ‘Ma gridhah Kasyachit
dhanam’ - covet not others wealth. The life span in ancient times was
hundred years and above. Referring to that, the Upanishad says ‘Kurvannevaha
Karmani jijivishet shatam samah’ - desire to live a hundred years but
utilise this span of life in doing good deeds.
7. Mandukya. This Upanishad was compiled by Rishi
Mandukya whence it gets its name. Running into only twelve mantras, it
explains the all pervading Brahman in the form of ‘OM’. It analyses
its four components, a, o, m and the silent ‘n’, and connects them to
the four aspects of the Supreme and the human being viz. Wakefulness,
sleeping state, dreaming state, and the fourth one beyond these three. It
also gives an account of the five constituents of a human being i.e. body
structure made of food (anna), the ability to perform due to the life
essence (prana), the aspect of desire in human mind (mana), knowledge and
ego of the intellect (vijnan) and the ability of deriving pleasure (ananda)
from both desire and action. This Upanishad has in effect said that the
Divine is all pervading in the form of ‘OM’ and can be known either as
‘He’ or as ‘I’. In the former case one becomes a devotee (Bhakta)
and in the latter a knowledgeable soul (Jnani).
Kena, Katha and Mundaka are the three Upanishads in which
again vital questions about the secrets of this universe, knowledge and
liberation have been explained. Let us start with Mundakopanishad.
8. Mundaka. It has an interesting beginning. Shaunaka
Rishi approaches Acharya Angira, the perceiver of this Upanishad and asks
‘Pray ! teach me some such subject by knowing which all the branches of
Knowledge become known. In reply the Acharya says that knowledge is of two
types, Para (higher) and Apara (lower). It is the former which leads to
liberation and self realisation. A quotable quote of this Upanishad is ‘Sa
vidya ya vimuktaye’ - education is that which has liberation as its aim.
It is interesting to note that each Upanishad has
something or the other to it which has become axiomatic. Ishavasya has
brought out (Vidya and Avidya), experienced knowledge and acquired
knowledge. Prashnopanishad has established two elements, Prana and Rayi,
the active and the passive , necessary for creation. Mundak describes two
types of education, Para, the hidden and superior one and Apara, the
mundane. Similarly, Kenopanishad has mentioned the two driving forces as
Jivatma, the individual soul and Parmatma, the collective supreme soul.
Kathopanishad has referred to two important factors, Shreya, the
beneficial and Preya, the attractive one.
9. Kenopanishad gets its name by the first word of the
question raised in the beginning itself. Kena, by whom. The full question
is ‘Keneshitam patati preshitam manah ?’ - by whom is the mind
diverted towards sense objects ? In other words, who is the driving force
behind all activities, physical, mental etc. There is a detailed
discussion on this subject in this Upanishad which establishes the
existence of the supreme power that pervades, guides and controls the
entire universe. There is a tale relating to Vritrasur through the medium
of which this has been explained. The power has been described as
unimaginable, indescribable, yet existing in the form of Jeevatma, the
individual soul and Parmatma, the collective supreme soul.
10. Kathopanishad. This Upanishad perceived by Rishi
Katha is famous because of the dialogue between Nachiketa and Yama.
Because of the insistence of Nachiketa, the Yama is forced to divulge the
secrets of self realisation for which he says one has to peep inside one’s
self with due discipline and yogic practices.
Let us before concluding, take up yet another important
Upanishad viz. Taittirya.
11. Taittirya. This Upanishad, in three parts, is
unique as it throws light on the ancient educational system. The first
part is called Shikshadhyay Balli., or the chapter on education. The
second part is Brahmanand Balli, or the chapter on supreme bliss, and the
third part is Bhrigu Balli, the chapter explaining the worship of the
Supreme. This Upanishad is a treatise on learning process, pronunciation,
recitation, phonology, morphology, semantics, syntax, etymology etc. It
gives the duties of the teacher and the taught, the essence of education,
self study, study of scriptures and the development of the spirit of a
student. There is also an account of Gurukula, campus of the preceptor and
the Deekshanta, the present day convocation after which a Brahmachari,
i.e. a celibate used to start Grihasta, the family life.
The study of all these Upanishads is fascinating,
illuminating, informative and educative. Let us conclude this brief account of
this important treasure of Upanishads with an Upanishadic quotation - ‘
Swadhyaya Pravachanabhyam na pramaditavyam’ - one should shirk neither from
learning nor from teaching.
|