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1 BLOCK-3 INTRODUCTION the Word Upanishad Literally Means BLOCK-3 INTRODUCTION The word Upanishad literally means “sitting down near” and implies studying with a spiritual teacher. The six Upanishads presented are drawn from the principal Upanishads. These Upanishads are not to be seen as uniform books – each text is connected to the Veda in which it occurs. The Upanishadic teaching is often presented in the context of a particular Vedic hymn or ritual. In the Vedanta traditions, the Upanishads are referred to as the sruti prasthana, i.e., revealed scripture, from which knowledge of Brahman is obtained. The triad in Mundaka 1 refers to the first three Vedas, while the triad in Shvetashvatara 1 seems to refer to three aspects of God. The present block consists of five units. Unit 1 is on “Katha Upanishad.” which is one of the most beautiful Upanishads that answers the basic questions of end of human life. “What happens when one dies? Is everything gone with death? Is there anything left over to survive after one dies? What remains after all living? What is the meaning of dharma and adharma, knowledge and ignorance, life and death?” The answer ultimately remains in the understanding of the Supreme. All these questions are elaborated along with possible answers and many other related topics are dealt with in a very simple, practical and easy way in the Katha Upanishad. This unit introduces to the students the ancient teachings on mystery of life and the ultimate cause of the world. Unit 2 highlights the teachings of “The Mundaka Upanishad,” which has evolved from the Atharva Veda. The term „Mundaka‟ means „shaven head.‟ The teaching of the Upanishad shaves (liberates) a student from ignorance. The Upanishad has three chapters, each being divided into two sections. Mundaka Upanishad contains about sixty verses. The first chapter deals with the greatness of the teaching and the tradition of the teaching in the first section. And the second section elaborates on the apara vidya, lower knowledge of the ritual, mundane and secular activities. The second chapter is concerned about establishing Brahman as the cause of the universe. The third chapter speaks of ways and means of attaining the self knowledge and the benefit of such knowledge for liberation. Unit 3, “Mandukya,” explains the philosophical significance of the Mandukya Upanishad. Consciousness present in the human beings is one and the same in all circumstances. The differences in the state of consciousness are experienced in various contexts. The self is the experiencer in all states. This unit introduces the students to the analysis of four modes of consciousness: waking, dreaming, dreamless sleep, and illumined consciousness. The reflective analysis of the mystical syllable „AUM,‟ which stands as a symbol of religious and philosophical tradition of India, is very remarkable in this Upanishad. Unit 4, “Prasna & Kena,” discusses the teachings of these two Upanishads. Prasna Upanishad has evolved from the atharva veda. It is also a mystical Upanishad. The mantras of Munḍ ạ ka Upanishad have been elaborately dealt in Prasna Upanishad. As the name Prasna implies, this Upanishad is an Upanishad of questions. Each chapter is logically connected to the next. Each of the six chapters comprises question asked by a group of six inquiring students on various aspects of reality. Kenopanishad is the second Upanishad of Sama Veda. The Upanishad opens with multiple questions. By understanding and practice one can attain transcendent state in which the 1 knowledge of the Absolute results in immediate liberation. This is possible if one is able to withdraw the mind from worldly object and mediate on the ultimate „Truth‟ of the universe. The knowledge of Brahman leads to the pathway of liberation by which a soul acquires higher wisdom resulting in identifying oneself with the Supreme. Unit 5, “Shvetashvatara Upanishad,” is held in a very high rank among the Upanishads. It belongs to the Krishna (Black) Yajur Veda. It expounds the philosophy of Advaita with emphasis on Advaita Bhakti. It is one of the twelve Upanishads chosen by Vidyaranya in his Sarvopanishad-arthanabhuitiprakasa. Sankara found it worthy to single it out for a special commentary. In his commentary on Brahma sutras, Sankara calls it the “Mantra Upanishad” of the Vedic Shvetashvatara school. This Upanishad has 113 verses in six chapters. The above given 5 units on the “Upanishads -2” further speak of Brahman and Atman, and at times assert the identity of both. Brahman is the ultimate, both transcendent and immanent, the absolute infinite existence, the sum total of all that ever is, was, or shall be. The mystical nature and intense philosophical bent of the Upanishads has led to their explication in numerous manners, giving birth to three main schools of Vedanta and several other philosophical speculations. 2 .
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