The Upanishads

                                                                  

The Upanishads, along with the Vedas and the Puranas, are the second of the three central texts of Hinduism, written around 600 BC. The version referenced here is the popular translation by Swami Prabhavananda (Signet 1948). They represent a unique approach to spiritual achievement. Where the Vedas promote specific mantras and rituals, and the Puranas relate the educational legends of our various deities, the Upanishads are a primarily philosophical text focused exclusively on the attainment of the One Higher Intelligence.

Renounce the world, meditate on your Third Eye, think of nothing else but God, and repeat the mantra ‘OM’ until you reach a state of Eternal Bliss.

This is the core of what is in the Upanishads, repeated over and over, in different prose. I would not recommend it as a broad-based “religious text” in the modern sense of the word, as it is written for those whose soul has already grown weary of the world and are looking to do intense, dedicated spiritual practice suited to yogis, rishis, and other ascetics, as opposed to modern day householders who have families to provide for, and money to make. Limited living in the world with detachment is advocated, however, and the conceptual framework of the Upanishads is also consistent with the Bhagavad Gita on other matters.

Most Hindus are supposed to be living in the material world by design, so this text is really only useful for the esoteric few. This is the main point, so feel free to stop here, however if you are curious, what follows are some choice points. The text itself is in Q&A format, so I will do that as well as a nod to this holy book.

Where does the soul reside?

Some parts say the heart:

“The ancient, effulgent being, the indwelling Spirit, subtle, deep-hidden in the lotus of the heart, is hard to know. But the wise man, following the path of meditation, knows him, and is freed alike from pleasure and from pain”. (7 Katha)

“The self-luminous being who dwells with the lotus of the heart… is that Self”. (120 Brihadaranyaka)

Another says the pineal gland:

“[O]pening the center of their skulls, he entered. The door by which he entered is called the door of bliss.” (Aitareya 68)

Of course the Gita focuses on the third eye, which some say is the same thing as the pineal gland. When I get to the grand destination, if allowed, I will return here and give more clear information about where in the body to focus.

What is the significance of the sound vibration “OM”?

“This syllable is Brahman. This syllable is indeed supreme. He who knows it obtains his desire.” (8 Katha)

“Fire, though present in firesticks, is not perceived until one stick is rubbed against the other. The Self is like that fire; it is realized only in the body by meditation on the sacred syllable OM”. (139 Svetasvatara) 

This Self, beyond all words, is the syllable OM. This syllable, though indivisible, consists of three letters – A-U-M”. (52 Mandukya)

While Sadhguru has been advocating express pronunciation of the “A” and has likened the sound of “AUM” to that of “Amen”, classical chants and mantra recordings by many advanced sages have the classic “OM” style pronunciation, so there is no need to reinvent the wheel with regard to the practice of the supreme mantra.

Should life in the world be abandoned completely?

“To darkness are they doomed who devote themselves only to life in the world, and to a greater darkness they who devote themselves only to meditation”. (20 Isha)

This is one of the rare parts of the Upanishads where a certain amount of worldly living, though detached is advocated. As mentioned at the top, the gist of the text is ‘Do tapasya (spiritual austerities) to obtain moksha or die trying with all your might’.

Is there advice for living well outside of meditation?

“Whatever you give to others, give with love and respect. Gifts must be given in abundance, with joy, humility, and compassion”. (59 Taittiriya)

“Be self-controlled! Be charitable! Be compassionate”! (128 Brihadaranyaka)

Can fear be useful?

“Through fear of Brahman the wind blows and the sun shines, through fear of him Indra, the god of rain, Agni, the god of fire, and Yama, the god of death, perform their tasks”. (61 Taittiriya)

“Fear” struck me as an interesting word choice, as we don’t like to think of Supreme Being as the angry tyrant of the Old Testament, and we don’t think of celestial beings cowering in fear, but it seems that everyone reports into someone at the end of the day.

Who is ranked highest among Brihaspati (Jupiter), the Devaraja (Lord Indra), and Prajapati (the preceptor of humanity)?

“One hundred times the joy of Indra is one unit of the joy of Brihaspati; but no less joy than Brihaspati has the sage to whom the Self has been revealed, and who is without craving”. (Taittiriya 63)

The Upanishads go on to state that Prajapati, also named Daksha and whose head was replaced with that of a goat for crossing Bholenath, is senior to both of them, which tend to make me think that mankind is very special to Brahman.

Will the universe come to an end?

“Round and round it turns, and never stops…”. (137 Svetasvatara)

No.

Does heaven exist? What is it like?

“In heaven there is no fear at all. Thou, O Death, art not there, nor in that place does the thought of growing old make one tremble. There, free from hunger and from thirst, and far from the reach of sorrow, all rejoice and are glad”. (4 Katha)

“The wise call the Self the enjoyer when he is united with the body, the senses, and the mind”. (9 Katha)

“Brahman is the end of the journey. Brahman is the supreme goal”. (10 Katha)

“The third aspect of the Self is the universal person in dreamless sleep – Prajna. Prajna dreams not. He is without desire. As the darkness of night covers the day… so in dreamless sleep the veil of unconsciousness envelops his thought and knowledge, and the subtle impressions of his mind apparently vanish. Since he experiences neither strife nor anxiety, he is said to be blissful, and the experiencer of bliss. ¶ Prajna is the lord of all. He knows all things. He is the dweller in the hearts of all. He is the origin of all. He is the end of all” (52 Mandukya)

In many other places it is related that our final destination is one of pure bliss, and not a lack of existence.

Is heaven different from moksha, or final spiritual mastery?

“Considering religion to be observance of rituals and performance of acts of charity, the deluded remain ignorant of the highest good. Having enjoyed in heaven the reward of their good works, they enter again into the world of mortals. ¶ But wise, self, controlled, and tranquil souls… who practice austerity and meditation… attain by the path of liberation to the immortal, the truly existing, the changeless Self”. (42 Mundaka)

Okay, so raja yoga (meditation) is the only way. Got it.

“The sage Vamadeva, having realized Brahman as pure consciousness, departed this life, ascended into heaven, obtained all of his desires, and achieved immortality”. (Aitareya 69)

“The gods, the luminous ones, meditate on the Self, and by so doing obtain all the worlds and all desires. In like manner, whosoever among mortals knows the Self, meditates upon it, and realizes it – he too obtains all the worlds and all desires”. (90 Chandogya)

Parting Remark

The Highest Intelligence is described as “adorable” consistently in the Upanishads, and indeed it is. One you become accustomed to the taste of such joy in deep meditation, you will find your desire for other things start to melt away. Pranam and God Bless.