Jabala Upanishad

Jabala Upanishad

            This starts with the chanting of the famous Santhipata “ohm purnamata poornamidam….’ The first chapter deals with a dialogue between Brihaspati and Yajnavalkyan. Brihaspati asks: “which is the Kurukshethra of ‘Prana’? And which is the abode of Brahman in all living objects? Which is the place where God’s do all sacrifices? To this question Yajnavalkya replies as follow: Avimuktha is the place for Gods to perform sacrifices. That is the abode of Brahman in all beings also (Brahmasadanam). When a soul departs from this world Rudra Bhagavan gives it the advice of Taaraka Brahma whereby it attains moksha.

           

                        In chapter 2, we find Athrimuni appearing before Yajnavalkya with the question “how can one achieve Brahmajnana?” Yajnavalkyan replies that one has to worship that Avimuktha. One’s aatman is embeded in the Almighty. So he is the one to be worshipped.

            Then he asks the next question: “Which is that place where we find Avimuktha?” and the reply is as follows: Avimuktha resides between Varna and Nasi. Varna is the potent force which destroys all evils and Nasi eliminates all sins committed. Only one who has been bestowed with self knowledge will be able to impart knowledge about the soul to others.

We have a small third section where the disciples asks a very important question to the Guru:“ by chanting which mantra one becomes eligible to attain eternal life?. Yajnavalkyan gives the advice that one can attain moksha by reciting Satarudramantra.

Section 4 deals with a dialogue between Janakan and Yajnavalkyan about sanyasa. Janakan asks about how one can become a real sanyasi and the advice given is as follows: One has to follow the principles of Brahmachrya and pass on to the Grihasthasrama. After completing Grihastasrama one should enter into the state of Vanaprastam. From that condition one has to accept the office of a sanyasi or parivachaka. At the same time one can enter into the state of sanyasa from any of the above stages. Their ensues a detailed description of various processes of self fulfillment.

In section 5 we find a very important discussion between Aathrimuni and Yajnavalkya about a Brahmin and his doubt is that whether one can be a Brahmin without Yajnopaveetham (Holy thread) and Yajnvalkyan gives a very interesting statement that one’s soul itself is the Holy thread. He also prescribes various rituals to be followed by a genuine sanyasi.

Chapter 6 also deals with the dimensions of asceticism. It prescribes the qualifications and conditions for a sanyasi to attain nirvana (mukthi). One who excels in all the prescribed qualities become a Paramahamsa or the all knowing.  

Dr. Abraham Karickam