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==    परिचय || Introduction  ==

==    परिचय || Introduction  ==

The Upanishads are Vedanta, the storehouse of knowledge in a higher degree even than the Vedas, with knowledge in the profounder Indian sense of the word, Jnana. Not a mere thinking and interpretation by the intelligence, the pursuit and grasping of a mental form of truth by the intellectual mind, but a 'seeing of it with the soul' and a total living in it with the power of the inner being,by a kind of identification with the object of knowledge is Jnana.   

The Upanishads are Vedanta, the storehouse of knowledge in a higher degree even than the Vedas, with knowledge in the profounder Indian sense of the word, Jnana. Not a mere thinking and interpretation by the intelligence, the pursuit and grasping of a mental form of truth by the intellectual mind, but a 'seeing of it with the soul' and a total living in it with the power of the inner being, by a kind of identification with the object of knowledge is Jnana.   

And because it is only by an integral knowing of the self that this kind of direct knowledge can be made complete, it was the self that the Vedantic sages sought to know, to live in and to be one with it by identity.  The Upanishads are epic hymns of self-knowledge and world-knowledge and God-knowledge (Ref 5). In other countries philosophers try to apprehend the Truth on an intellectual plane. The Upanisadic inquiry is different, the purpose being to realize inwardly the Truth perceived by the mind or the intellect.    

And because it is only by an integral knowing of the self that this kind of direct knowledge can be made complete, it was the self that the Vedantic sages sought to know, to live in and to be one with it by identity.  The Upanishads are epic hymns of self-knowledge and world-knowledge and God-knowledge (Ref 5). In other countries philosophers try to apprehend the Truth on an intellectual plane. The Upanisadic inquiry is different, the purpose being to realize inwardly the Truth perceived by the mind or the intellect.    

The primary question that is often referred to in Upanishads or Vedanta is that of [[Prakrti (प्रकृति)|Origin of Creation]]. This is explained through the [[Shruti (श्रुति)|श्रुति || Shrutis]], which is directly heard or experienced by intuition. The dharmic perspective views every action as Yagya, unlike the Western's who view action as Labour. [[Yagya (यज्ञ)|Yagya]] means प्रीणनम् || prinanam (to satisfy). Performance of Yagna brings about complete mental, physical and spiritual development of a human being. It is a continuous activity that living beings offer to the दिव्य || divya (divine).   

The primary question that is often referred to in Upanishads or Vedanta is that of [[Prakrti (प्रकृति)|Origin of Creation]]. This is explained through th'''e [[Shruti (श्रुति)|श्रुति || Sh]]'''[[Shruti (श्रुति)|rutis]], which is directly heard or experienced by intuition. The dharmic perspective views every action as Yagya, unlike the Western's who view action as Labour. [[Yagya (यज्ञ)|Yagya]] means प्रीणनम् || prinanam (to satisfy). Performance of Yagna brings about complete mental, physical and spiritual development of a human being. It is a continuous activity that living beings offer to the दिव्य || divya (divine).   

The royal sages - like Rama and Janaka were kings and at the same time rajarshi's or sages.  They were engaged in activities of Material world as rulers and because of their austerities and wisdom knew this Yoga of the Spiritual world. The teachings of this yoga were lost by falling into the hands of selfish and unrighteous people. In the Bhagavadgeeta Srikrishna's divine word brings to light the brahmavidya yoga to the world. The leaders of a country possessing this knowledge of Yoga i.e. moral values of life, will percolate such values down the line into the society irrespective of the present day communities.  <blockquote>''Here, in the Vedas - in the karmakanda - a way of life is prescribed for the seeker with actions and duties calculated to discipline and purify him. After leading such a life and eventually forsaking all action, all Vedic karma, he meditates on the truths of the Upanisads. Instead of being mere ideas of intellectual perception, these truths will then become a living reality. The highest of these truths is that there is no differnce between the individual self and the Brahman.''</blockquote>

The royal sages - like Rama and Janaka were kings and at the same time rajarshi's or sages.  They were engaged in activities of Material world as rulers and because of their austerities and wisdom knew this Yoga of the Spiritual world. The teachings of this yoga were lost by falling into the hands of selfish and unrighteous people. In the Bhagavadgeeta Srikrishna's divine word brings to light the brahmavidya yoga to the world. The leaders of a country possessing this knowledge of Yoga i.e. moral values of life, will percolate such values down the line into the society irrespective of the present day communities.  <blockquote>''Here, in the Vedas - in the karmakanda - a way of life is prescribed for the seeker with actions and duties calculated to discipline and purify him. After leading such a life and eventually forsaking all action, all Vedic karma, he meditates on the truths of the Upanisads. Instead of being mere ideas of intellectual perception, these truths will then become a living reality. The highest of these truths is that there is no differnce between the individual self and the Brahman.''</blockquote>

In Bhagavad Geeta Chap 4 Sri Krishna explains to Arjuna about the parampara of Brahmavidya or Jnaanavidya thus,<blockquote>इमं विवस्वते योगं प्रोक्तवानहमव्ययम्  |</blockquote>

In Bhagavad Geeta Chap 4 Sri Krishna explains to Arjuna about the parampara of Brahmavidya or Jnaanavidya thus,<blockquote>इमं विवस्वते योगं प्रोक्तवानहमव्ययम्  |</blockquote>

<blockquote>विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्  || (4.1)</blockquote><blockquote>imaṃ vivasvate yogaṃ proktavānahamavyayam |<br>vivasvānmanave prāha manurikṣvākave'bravīt || (4.1)</blockquote>Meaning : I taught this eternal Yoga to Vivasvan (Sun-God); he taught it to Manu (the ancient law maker) and Manu proclaimed it to Ikshvaku (ancestor of Kshatriyas or Royal lineage of Rama).  <blockquote>एवं परम्पराप्राप्तमिमं राजर्षयो विदुः |</blockquote>

<blockquote>विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्  || (4.1)</blockquote><blockquote>imaṃ vivasvate yogaṃ proktavānahamavyayam |<br>vivasvānmanave prāha manurikṣvākave'bravīt || (4.1)</blockquote>'''Meaning''' : I taught this eternal Yoga to Vivasvan (Sun-God); he taught it to Manu (the ancient law maker) and Manu proclaimed it to Ikshvaku (ancestor of Kshatriyas or Royal lineage of Rama).  <blockquote>एवं परम्पराप्राप्तमिमं राजर्षयो विदुः |</blockquote>

<blockquote>स कालेनेह महता योगो नष्टः परन्तप  || (4.2)</blockquote><blockquote>evaṃ paramparāprāptamimaṃ rājarṣayo viduḥ |<br>sa kāleneha mahatā yogo naṣṭaḥ parantapa || (4.2)</blockquote>Meaning : This knowledge was handed down in regular succession and known to the royal sages राजर्षयः . This yoga due to long lapse of time has been lost to the world, O Arjuna.  

<blockquote>स कालेनेह महता योगो नष्टः परन्तप  || (4.2)</blockquote><blockquote>evaṃ paramparāprāptamimaṃ rājarṣayo viduḥ |<br>sa kāleneha mahatā yogo naṣṭaḥ parantapa || (4.2)</blockquote>'''Meaning''' : This knowledge was handed down in regular succession and known to the royal sages राजर्षयः . This yoga due to long lapse of time has been lost to the world, O Arjuna.  

== Brahmavidya In मुण्डकोपनिषद || Mundakopanishad ==

== Brahmavidya In मुण्डकोपनिषद || Mundakopanishad ==

<blockquote>yattadadreśyamagrāhyamagotramavarṇamacakṣuḥśrotraṃ tadapāṇipādam |</blockquote>

<blockquote>yattadadreśyamagrāhyamagotramavarṇamacakṣuḥśrotraṃ tadapāṇipādam |</blockquote>

<blockquote>nityaṃ vibhuṃ sarvagataṃ susūkṣmaṃ tadavyayaṃ yadbhūtayoniṃ paripaśyanti dhīrāḥ || (1.1.6)</blockquote>

<blockquote>nityaṃ vibhuṃ sarvagataṃ susūkṣmaṃ tadavyayaṃ yadbhūtayoniṃ paripaśyanti dhīrāḥ || (1.1.6)</blockquote>

Meaning : That which is invisible, inconceivable, without lineage, without Varṇa, without eyes and ears, without hands and feet, and that which is eternal, all-pervasive, omnipresent, extremely subtle and undecaying – that is what the wise behold as the source of all beings. (As given in Ref 3)   

'''Meaning''' : That which is invisible, inconceivable, without lineage, without Varṇa, without eyes and ears, without hands and feet, and that which is eternal, all-pervasive, omnipresent, extremely subtle and undecaying – that is what the wise behold as the source of all beings. (As given in Ref 3)   

This Upanishad makes a difference between ‘Para Vidya’ and ‘Apara

This Upanishad makes a difference between ‘Para Vidya’ and ‘Apara

The 6th chapter of Chandogya Upanishad begins with a view to show that the Self in all is One. The dialogue between Svetaketu and Uddalaka is for the purpose of showing the gravity of the philosophy. After twelve years of Vedic studies Shvetaketu returns home thinking himself to be a ब्रह्मज्ञानिन् ''||'' brahma jnanin (knowledgeable about the Brahman). But Uddalaka seeing his son's pride asked him:  <blockquote>तमादेशमप्राक्ष्यः येनाश्रुतं श्रुतं भवति अमतं मतं अविज्ञातं विज्ञातं इति  || (Chan. Upan. 6.1.2 & 6.1.3)</blockquote>

The 6th chapter of Chandogya Upanishad begins with a view to show that the Self in all is One. The dialogue between Svetaketu and Uddalaka is for the purpose of showing the gravity of the philosophy. After twelve years of Vedic studies Shvetaketu returns home thinking himself to be a ब्रह्मज्ञानिन् ''||'' brahma jnanin (knowledgeable about the Brahman). But Uddalaka seeing his son's pride asked him:  <blockquote>तमादेशमप्राक्ष्यः येनाश्रुतं श्रुतं भवति अमतं मतं अविज्ञातं विज्ञातं इति  || (Chan. Upan. 6.1.2 & 6.1.3)</blockquote>

<blockquote>tamādeśamaprākṣyaḥ yenāśrutaṃ śrutaṃ bhavati, amataṃ mataṃ avijñātaṃ vijñātaṃ iti || (Chan. Upan. 6.1.2 & 6.1.3)</blockquote>

<blockquote>tamādeśamaprākṣyaḥ yenāśrutaṃ śrutaṃ bhavati, amataṃ mataṃ avijñātaṃ vijñātaṃ iti || (Chan. Upan. 6.1.2 & 6.1.3)</blockquote>

Meaning : “Dear son, did you ask for that instruction by which the unheard becomes heard, the unperceived becomes perceived and the unknown becomes known?"

'''Meaning''' : “Dear son, did you ask for that instruction by which the unheard becomes heard, the unperceived becomes perceived and the unknown becomes known?"

What the father asks about is the knowledge of the ultimate principle that cannot be grasped by the ordinary faculties of cognition. The implication of the phrase ‘unheard becomes heard, etc.’ is that this particular knowledge cannot be acquired by physical faculties of cognition. It is also indicated here that knowledge of Vedas is fruitless if, with it, one is not able to know the ultimate principle.

What the father asks about is the knowledge of the ultimate principle that cannot be grasped by the ordinary faculties of cognition. The implication of the phrase ‘unheard becomes heard, etc.’ is that this particular knowledge cannot be acquired by physical faculties of cognition. It is also indicated here that knowledge of Vedas is fruitless if, with it, one is not able to know the ultimate principle.

<blockquote>“yathā somyaikena nakhanikṛntanena sarvaṃ kārṣṇāyasaṃ vijñātaṃ syāt | </blockquote>

<blockquote>“yathā somyaikena nakhanikṛntanena sarvaṃ kārṣṇāyasaṃ vijñātaṃ syāt | </blockquote>

<blockquote>vācārambhaṇaṃ vikāro nāmadheyaṃ kṛṣṇāyasamityeva satyaṃ evaṃ somya sa adeśo bhavatīti” || (Chan. Upan. 6.1.6)</blockquote>

<blockquote>vācārambhaṇaṃ vikāro nāmadheyaṃ kṛṣṇāyasamityeva satyaṃ evaṃ somya sa adeśo bhavatīti” || (Chan. Upan. 6.1.6)</blockquote>

Meaning: ‘That instruction, my dear, is just as:

'''Meaning''': ‘That instruction, my dear, is just as:

(i) by a single lump of earth, all that is earthen becomes known as mere modifications expressed in names based on words, the truth being that all is earth only;

(i) by a single lump of earth, all that is earthen becomes known as mere modifications expressed in names based on words, the truth being that all is earth only;

<blockquote>प्राणबन्धनं हि मन  || (Chan. Upan. 6.8.2)'''</blockquote>

<blockquote>प्राणबन्धनं हि मन  || (Chan. Upan. 6.8.2)'''</blockquote>

<blockquote>prāṇabandhanaṃ hi mana || (Chan. Upan. 6.8.2)</blockquote>

<blockquote>prāṇabandhanaṃ hi mana || (Chan. Upan. 6.8.2)</blockquote>

Meaning : In deep sleep, even the mind ceases to work and rests on prāṇa. When mind does not work, it is obvious that speech also will not work. So, in sleep, only prāṇa is active, apart from SAT, the origin.

'''Meaning''' : In deep sleep, even the mind ceases to work and rests on prāṇa. When mind does not work, it is obvious that speech also will not work. So, in sleep, only prāṇa is active, apart from SAT, the origin.

In the 6.8.7 verse, it is clarified that that this highest entity is Ātmā which is subtleness itself and therefore, SAT, which, as we have seen, as the source of energy, prāṇa and annam, is implied to be a constituent of Ātmā. The declaration that on leaving from

In the 6.8.7 verse, it is clarified that that this highest entity is Ātmā which is subtleness itself and therefore, SAT, which, as we have seen, as the source of energy, prāṇa and annam, is implied to be a constituent of Ātmā. The declaration that on leaving from

here or, in other words, on shedding this body, every being merges into Ātmā, is a very important one. It scotches all talks about rebirth of the same individual. Personal identity is lost on merging with Ātmā which is an incessant, all-pervading entity, without a second.<blockquote>स य एषोഽणिमा ऐतदात्म्यमिदम् सर्वं तत् सत्यम् स आत्मा तत्त्वमसि श्वेतकेतो  || (Chan. Upan. 6.8.7)'''</blockquote>

here or, in other words, on shedding this body, every being merges into Ātmā, is a very important one. It scotches all talks about rebirth of the same individual. Personal identity is lost on merging with Ātmā which is an incessant, all-pervading entity, without a second.<blockquote>स य एषोഽणिमा ऐतदात्म्यमिदम् सर्वं तत् सत्यम् स आत्मा तत्त्वमसि श्वेतकेतो  || (Chan. Upan. 6.8.7)'''</blockquote>

<blockquote>sa ya eṣo’ṇimā aitadātmyamidam sarvaṃ tat satyam sa ātmā tattvamasi śvetaketo || (Chan. Upan. 6.8.7)</blockquote>

<blockquote>sa ya eṣo’ṇimā aitadātmyamidam sarvaṃ tat satyam sa ātmā tattvamasi śvetaketo || (Chan. Upan. 6.8.7)</blockquote>

Meaning: ‘He (that Great Being mentioned in the previous verse) is absolute subtleness (subtle essence) which inheres in all that is here; that (all that is here) is Satyam, He (the Great Being) is Ātmā; you are that (Satyam), O, Śvetaketu.

'''Meaning''': ‘He (that Great Being mentioned in the previous verse) is absolute subtleness (subtle essence) which inheres in all that is here; that (all that is here) is Satyam, He (the Great Being) is Ātmā; you are that (Satyam), O, Śvetaketu.

This fact finds expression in Bṛhadāraṇyaka 2.4.12 also; again it is seen in 6.9 and 6.10 also. This sentence is seen repeated in verses 6.9.4, 6.10.3, 6.11.3, 6.12.3, 6.13.3, 6.14.3 and 6.15.3.Incidentally, it is the very phrase ''तत्त्वमसि || tattvamasi'' appearing here, that is designated as one of the four Mahāvākya(s) in the Upanishads.  

This fact finds expression in Bṛhadāraṇyaka 2.4.12 also; again it is seen in 6.9 and 6.10 also. This sentence is seen repeated in verses 6.9.4, 6.10.3, 6.11.3, 6.12.3, 6.13.3, 6.14.3 and 6.15.3.Incidentally, it is the very phrase ''तत्त्वमसि || tattvamasi'' appearing here, that is designated as one of the four Mahāvākya(s) in the Upanishads.