UPANISHADS OF INDIA

Amritha Nadopanishad

This Upanishads starts with the santhimanthra “Ohm sahanavavathu”. The first stanza gives us an idea about the ephemeral nature of life. It is said to be like a meteor and  advice is given not to waste such a short life, but to use it for the study of all Sasthras so as to gain Brahmavidya which is the ultimate goal of every individual.

Stanza II reads as follows:

“Omkaram rathmaaruhya

Vishnum krithwatha saratheem

Brahmaloka padanveshi

Rudraa raadhana tatpura:

[One has to climb the chariot which is omkara and make Vishnu the charioteer and journey towards Brahma loka meditating up on Lord Rudra. The journey has to continue till it ends in Brahma loka. One has to visualize his soul just like the rays of the Sun and free his mind from all distractions. This kind of mental exercise is called prathyahaaram which is considered as important as the other branches of yoga called dhyana(dhyanam), dharma,tarkkam and Samadhi.

                Stanza VII says that one can dispel all the evil forces through pranayama just like all the residual impurities in mountain metals like gold etc are treated by heating. All the evils have to be driven away by pranayama and sins have to be done away with the help of dharma.

                In stanza XI to XV we get a detailed description about the performance of pranayama and its subdivisions like rechaka pranayama, puuraka pranayama and kumbhaka pranayama.

Stanza XV gives us a clear vision about perfect calmness in the reach of a real yogi. He will be like a blind man who will not see anything around him and like a deaf man, who will not hear anything. His body will be like just a wood.

                Stanza XVIgives an idea about the pranayama called Dharma, which is the oneness of the soul with paramaatman.

                In stanza XVII we get a definition for logic. It is scientific thinking. It also called Samadhi by which one longs for the best aspects in life.

               

                The following stanza again gives us an idea about different stages of deep meditation.

                                In stanza XVII we read about how prana or life circulates through the different media in the body. A yogi has to do away with fear, anger, lethargy, sleepishness, over eating etc.  One who practices such yogi methods daily acquires great knowledge. He can attain vision of God in four months. In five months he can gain heavenly powers. If he wishes he can achieve the state of a jeevan muktha in 6 months.

                The last stanza XXXIX states clearly that, a perfect yogi will not have rebirth. Irrespective of the place where he dies. This Upanishad teaches about the real prowess within the reach of a perfect yogi and it prescribes the different modes of contemplating life.

                                   Dr. Karickam

Sarvasaropanishad

            This Upanishad starts with the santhipata ‘Ohm sahanavavathu’. The very first stanza asks several important questions concerning life. The questions are the following.

1. What is relationship?

2. What is moksha or salvation?

3. What is the differences between vidya and avidya (knowledge & ignorance)?

4. What are the implications of the four stages called jaagrat, swapanam, sushupthi and tureeyam?

5. What is the significance of the five selves such as annamayam, pranamayam,  vijnanamayam and aanandamayam?

6. What is the meaning of terms like karthaav, jeevan, kshetranjan, saakshikoodasthan and antharyaavi?

7. What is jeevatma and paramaatma and how can one explain the term maya?

            Stanza II tries to give a glimpse of the answers to these questions. It states that the soul itself is God and life. Anyone who doesn’t realize this truth will have the aham feeling that is bondage. The annihilation of this feeling is moksha. It is avidya or ignorance that creates ahambhava. Real knowledge can destroy this pride.

            Stanza III describes about the 14 reasons that support the state of pure consciousness which are also termed as 14 indriyas. When these 14 indriyas attain perfect calmness, the soul will be in a state of sushupthi.

            Stanza IV discusses about the journey of the soul which reaches a state called aanandamayakosham and differences between manomayakosham and vijnanamayakosham are also described. we get da description about the state of Threeyam also in the ensuring stanza V clearly states about Srikhabudhi, which is the internal thirst for best objects. Longing for bad aspects is termed as dukha budhi.

Stanza VI describes the Panchavarga, which is a combination of mind, life essence, will and purity. The jeevatma is caught up in this panchavarga dharma and it is beyond deliverance. Though it has a feeling that it is one with the over soul actually it is not.

            The  soul has different manifestations such as Kshetranjan, Saakshi, Koodasthan. The soul that is connected with all living objects is called antharayami. That soul which is in the form of jnana swaroopa will be termed as Twam. That which is external is the truth.

            Stanza VII deals with the various dimensions of the soul such as Sakthi, Koodastha, Antharyaami, Prathyakatma and so on. The soul in its full majesty can be termed as Twam. Brahma is truth and it is infinite. It is also immortal. The following stanzas give us a beautiful picture of the resplendent nature of our soul which is part of the Para Brahma. It is truth, knowledge, infinitude and aananda or pleasure. The last verse deals with the glorious aspect of the soul which is eternal and pure. It is Brahma/Sachidananda.

                      Dr. Karickam