Niralampopanishad

Niralambopanishad

This is a fantastic version that deals with so many philosophical questions about the creator and the creation. It starts with the santhipata “Ohm purnamidam”. The first verse reads as follows “Ohm Namasivaya guravaee schidananda moorthee, Nishprapanchaya santhaya niralambhaya thejasee”. This is an oblation to the all powerful Shiva who is Sacidananda Moorty and the embodiment of peace.

The second stanza gives an idea about who a real Sanyasi is. He depends only on the paramatatwa (the ultimate principle); he discards the world and he attains moksha.

Then the author makes clear his commitments that he will describe about everything needed for the ignorant class to attain peace. Then follows a series of philosophical questions and the answers for that. There are no better questions for a student of life.

Following are the most important questions:

Ø  What is Brahma?

Ø  Who is God?

Ø  What is Life?

Ø  What is Prakrithi or nature?

Ø  Who is the Paramaatman?

Ø  Who is the real Brahman?

Ø  Who is Vishnu?

Ø  Who is Rudran?

Ø  Who is Indran?

Ø  Who is Yama?

Ø  Who is Surya?

Ø  Who is Moon?

Ø  Who is Asura?Who are the devils?

Ø  Who is man?

Ø  Who is a woman?

Ø  Who are animals?

Ø  What is caste?

Ø  What is Karma and Akarma?

Ø  What is njanam (knowledge)?

Ø  What is ignorance?

Ø  What is sugham (solace)?

Ø  What is dukham or sorrow?

Ø  What is heaven (swargam)?

Ø  What is hell?

Ø  What is bandham (relationship)?

Ø  What is moksham (salvation)?

Ø  Who is a disciple?

Ø  Who is a vidwan?

Ø  Who is a fool?

Ø  What is thapas?

Ø  What is paramapadam?

Ø  Who is a real sanyasi?

Then follows one emphatic statement. All these are part of Brahma or different dimensions of Brahma. Then we get some deep philosophical answers for the above questions. These are sublime answers that one can expect to get for such highly philosophical riddles in life.

For the first question who is ‘parabrahma’ we get the following answer: It is that force which is sublime and which is in the form of earth, water, air, fire and sky. It is unique and all powerful. It is the cause of all; without beginning and without end. It is pure and calm. It is Nirguna Brahma.

           

When the Parabrahma enters the universe and resides in all the beings it becomes Lord of all. The same chaithanya or essence can be named as Brahma, Vishnu, Indra, Sankara and so on. For the question what is jeeva or life, the answer is that it is ahambhavam(stoolabhava). One gets a feeling that he/ she is concrete and thinks about “my body”. This feeling is the reason for jeeva or the life. All different dimensions or forms are prakrithi or nature. It is the intellect of Brahma.

Then comes the question what is the Over Soul? That which is beyond the creations is Para Brahma. It resides in everything like sun, moon and all. There is nothing that is not God. (Once we accept this, we will have to come to the conclusion that there is no devil).

Sixth stanza deals with the question of caste and we get a beautiful version of the concept of caste. It is just imaginaryand it has nothing to do with skin, blood, meat or soul.

The answer to the question what is knowledge is given in the second part of stanza VI. The understanding that all objects visible and invisible are nothing but God is the ultimate knowledge. Ignorance (ajnjana) is the illusion that rope is the serpent. Just like that when one sees duality in God and Nature it is the pinnacle of ignorance. Actually Brahma, Deva, bird, animal, man, woman, are all the same.

What is sugham or solace? It is the realization of the nature of Paramaatma and the feeling of Sachidananda (fullness of peace and joy). Then we get a very interesting answer for the question what is heaven? Heaven is sajjana samagamam (company of sublime people). This is followed by the explanation of hell. It is the company of untruth and wicked people.

What is bondage? It is the feeling that “I am living”, “I am dying” etc. Possessiveness of father, mother, brother, wife, child, house, garden, temple etc is also a kind of bondage. The consideration of varnasrama dharma is also bondage. And we get a very interesting clarification that the very craving of moksha/salvation alone is also a kind of bondage. Craving for all ashtaiswarya (8 blessings) is also considered as bondage. All kinds of prayers with the aim of pleasing people and God for personal benefits will also be classified as bondage.

Then comes the explanation for moksha (eternal life). It is the absolute freedom from all aspects of joys and sorrows. It is total deliverance from all mamata (attachment) and bandhanam (bondage).

In the ensuing stanzas we get a series of definitions about different people and concepts.

1) Upasyan: One who is able to discern the ultimate essence of Brahma in every object and a real guru who can impart  such knowledge is called upasyan.

2) Disciple: One who  is able to dispel darkness of ignorance and becoming himself like Brahma will be termed as a real disciple.

3) Vidwan (Wise Person): One who is able to understand the real nature of the soul is a wise person.

4) Fool:  One who is an embodiment of pride will be called as a fool.

5) Asuuri: One who indulges in fasting and meditation with the intension of receiving blessings from Brahma, Vishnu & Maheswara belongs to this class.

6) Thapam (Contemplation): It is the process of comprehending the meaning of the dictum ‘Brahmasatyam Jagat mitdya (Brahma is the ultimate truth and the world is maya).

7) Paramapadam: It is different from jeeva (life), indriya and mind. It is the ultimate stage of deliverance.

Towards the end of this Upanishad we are again and again given a beautiful description about the qualities of a sage or an acetic. He frees himself from all kinds of pride and attachment. He is absolutely drawn to Brahma. He realizes the truth that “I am Brahma” and “All is Brahma”. There is nothing which is not the ultimate. He is termed as Muktan (free), Poojyan, Yogi, Paramahamsan, avadootan and Brahmanan.

The last part of this Upanishad makes a big claim that one who contemplates on this Upanishad with all seriousness will become as pure as fire and air. He will not have rebirth. He will attain eternal life.

                                                      Dr. Abraham Karickam