Talk:The Vedas:The Upanisads
By Sri Chandrasekharendra Saraswati Swami
The Upaniṣad-s occur at the conclusion of the Āraṇyaka-s. If the Saṃhitā is compared to a tree, the Brāhmaṇa to its flower, and the Āraṇyaka to the unripe fruit, then the Upaniṣad-s are the fully ripened fruit the final phala of the Vedas. They constitute the direct means by which the seeker realizes the non-difference between the Jīvātmā (individual self) and the Paramātmā. The purpose of the Saṃhitā-s, Brāhmaṇa-s, and Āraṇyaka-s is to prepare the seeker for this path of knowledge.
Although the Upaniṣad-s mention various Devatā-s, their principal concern is the inquiry into the Ultimate Reality and the attainment of the wisdom and maturity necessary to transcend all karma. It is on this basis that the Vedas are traditionally divided into the Karmakāṇḍa (the portion dealing with action) and the Jñānakāṇḍa (the portion dealing with knowledge). These are also known respectively as the Pūrvamīmāṃsā and the Uttaramīmāṃsā.
The great sage Jaimini systematized the Karmakāṇḍa in the Pūrvamīmāṃsā Sūtra, maintaining that the performance of Vedic duties and sacrifices constitutes the principal fruit of the Vedas. Similarly, Bhagavān Vedavyāsa, in the Brahmasūtra, examined the Jñānakāṇḍa and concluded that Self-knowledge is the ultimate purpose of the Vedas. Compared to the Karmakāṇḍa, the Jñānakāṇḍa is relatively brief. The Jaimini Sūtra comprises approximately one thousand sections (sahasrādhikaraṇa), whereas the Brahmasūtra contains only 192. Just as the leaves of a tree far outnumber its flowers and fruits, the Karmakāṇḍa is considerably larger than the Jñānakāṇḍa.
In many philosophical traditions outside India, inquiry into Truth remains primarily an intellectual exercise. The inquiry of the Upaniṣad-s, however, aims at the direct realization of Truth. Merely knowing that a sweet preparation is sweet is not enough; one must taste it to experience its sweetness. Likewise, the truths taught in the Upaniṣad-s are not intended to remain abstract concepts.
The Upaniṣad-s differ from ordinary philosophical works in another important respect. They consist of sacred mantras whose sound is itself regarded as spiritually potent. Through this power, the truths expressed in them become inwardly realized rather than remaining objects of intellectual understanding. The philosophical systems of other cultures generally stop at rational inquiry. The Vedas, by contrast, first prescribe in the Karmakāṇḍa a disciplined way of life through duties and ritual observances intended to purify the seeker. Having thus attained inner purity and eventually renounced ritual action, the seeker meditates upon the teachings of the Upaniṣad-s. At that stage, these truths cease to be merely conceptual and become direct experience. The highest of these truths is the realization that there is no difference between the individual self and Brahman.
It is for the realization of this supreme state, in which the individual self becomes inseparably united with Brahman, that one embraces Saṃnyāsa, renouncing even those Vedic rites that previously served to purify the mind. At the time of initiation into Saṃnyāsa, the disciple is instructed in the four principal Mahāvākya-s. These great declarations proclaim the identity of the Jīvātmā and Brahman. Through sustained contemplation (nididhyāsana) upon these Mahāvākya-s, the seeker realizes this non-dual truth.
The four Mahāvākya-s occur in four different Upaniṣad-s:
Prajñānam Brahma ("Consciousness is Brahman") occurs in the Aitareya Upaniṣad of the Ṛgveda. Aham Brahmāsmi ("I am Brahman") occurs in the Bṛhadāraṇyaka Upaniṣad of the Yajurveda. Tat Tvam Asi ("Thou art That") occurs in the Chāndogya Upaniṣad of the Sāmaveda. Ayam Ātmā Brahma ("This Self is Brahman") occurs in the Māṇḍūkya Upaniṣad of the Atharvaveda.
In his Sopāna Pañcaka, which presents the essence of his teaching, Ādi Śaṅkarācārya exhorts the seeker to study the Saṃhitā-s, perform the duties prescribed in the Brāhmaṇa-s, and finally meditate upon the Mahāvākya-s after receiving proper initiation, the ultimate purpose being realization of one's identity with Brahman.
The Vedas attain their culmination in the Upaniṣad-s, which are therefore known collectively as Vedānta. They constitute the concluding portion of the Vedas in two senses. Structurally, each recension concludes with the Upaniṣad, following the Saṃhitā, Brāhmaṇa, and Āraṇyaka. Philosophically, the Upaniṣad-s reveal the ultimate meaning and purpose of the Vedas. Just as a temple is crowned by its śikhara, the Upaniṣad-s represent the summit of the Vedic philosophical tradition.
The word Upaniṣad literally means "to sit near." It refers to the instruction imparted by a guru to a disciple seated near him. It may also be interpreted as "that which leads one to Brahman." Similarly, the term upanayana may be understood both as leading the student to the guru and as leading him towards Brahman.
When a disciple sits close to the teacher to receive instruction, it signifies that esoteric knowledge (rahasya) is being transmitted. Such teachings are not intended for those who lack the necessary maturity to understand and preserve them. For this reason, the Upaniṣad-s themselves repeatedly declare, after expounding profound truths, "This is the Upaniṣad. This is the Upaniṣad." In the Vedic tradition, that which is held to be secret is called rahasya, and within the Upaniṣad-s themselves, the word Upaniṣad is used in this very sense.